Monthly Archives: February 2011

The Madonna Entertainer Art Photography Collection(Foto seni Madonna)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DAPC SHOWROOM

(Driwan Art Photography Cybermuseum)

 

SHOWCASE :

The Vintage Famous Actrees Madonna’s Entertainer Art Photography Collections(Koleksi Seni fotografi aktris dan penaynyi Madonna)

Frame One :

The Rare Vintage Madonna  Black -White Art Photography Collections

Frame Two :

The Madonna ‘s Entertainer Historic Picture Collections

Madonna (entertainer)

Madonna
Upper body of a middle-aged blond woman. Her hair is parted in the middle and falls in waves to her shoulder. She is wearing a loose dress with black and brown prints on it. A locket is hung around her neck, coming up to her breasts. She is looking to the right and is smiling.
Madonna at the premiere of I Am Because We Are in 2008
Background information
Birth name Madonna Louise Ciccone
Also known as Madonna Ciccone, Madonna Louise Veronica Ciccone (confirmation name), Esther (Kabbalah name)
Born August 16, 1958 (1958-08-16) (age 52)
Bay City, Michigan,
United States
Genres Pop, rock, dance
Occupations Singer-songwriter, record producer, dancer, actress, film producer, film director, fashion designer, author, entrepreneur
Instruments Vocals, guitar, percussion, drums
Years active 1979–present
Labels Sire, Maverick, Warner Bros, Live Nation Artists
Associated acts Breakfast Club, Emmy
Website madonna.com

Madonna (born Madonna Louise Ciccone; August 16, 1958) is an American recording artist, actress and entrepreneur. Born in Bay City, Michigan, she moved to New York City in 1977 to pursue a career in modern dance. After performing in the music groups Breakfast Club and Emmy, she released her debut album in 1983. She followed it with a series of albums in which she found immense popularity by pushing the boundaries of lyrical content in mainstream popular music and imagery in her music videos, which became a fixture on MTV. Throughout her career, many of her songs have hit number one on the record charts, including “Like a Virgin“, “Papa Don’t Preach“, “Like a Prayer“, “Vogue“, “Frozen“, “Music“, “Hung Up“, and “4 Minutes“. Madonna has been praised by critics for her diverse musical productions while at the same time serving as a lightning rod for religious controversy.

Her career was further enhanced by film appearances that began in 1979, despite mixed commentary. She won critical acclaim and a Golden Globe Award for Best Actress in Motion Picture Musical or Comedy for her role in Evita (1996), but has received harsh feedback for other film roles. Madonna’s other ventures include being a fashion designer, children’s book author, film director and producer. She has been acclaimed as a businesswoman, and in 2007, she signed an unprecedented US $120 million contract with Live Nation.

Madonna has sold more than 300 million records worldwide and is recognized as the world’s top-selling female recording artist of all time by the Guinness World Records. According to the Recording Industry Association of America (RIAA), she is the best-selling female rock artist of the 20th century and the second top-selling female artist in the United States, behind Barbra Streisand, with 64 million certified albums. In 2008, Billboard magazine ranked Madonna at number two, behind only The Beatles, on the Billboard Hot 100 All-Time Top Artists, making her the most successful solo artist in the history of the Billboard chart. She was also inducted into the Rock and Roll Hall of Fame in the same year. Considered to be one of the “25 Most Powerful Women of the Past Century” by Time for being an influential figure in contemporary music, Madonna is known for continuously reinventing both her music and image, and for retaining a standard of autonomy within the recording industry. She is recognized as an inspiration among numerous music artists.

Contents

//

Life and career

1958–81: Early life and career beginnings

Madonna Louise Ciccone was born in Bay City, Michigan on August 16, 1958. Her mother, Madonna Louise (née Fortin), was of French Canadian descent, and her father, Silvio Anthony Ciccone, is a first-generation Italian American.[1] The Ciccone family originated from Pacentro, Italy; her father later worked as a design engineer for Chrysler and General Motors. Madonna was nicknamed “Little Nonni” to distinguish her from her mother.[2][3] The third of her parents six mutual children, her full-blood siblings are: Martin, Anthony, Paula, Christopher, and Melanie.[4] Madonna was raised in the Detroit suburbs of Pontiac and Avon Township (now part of Rochester Hills).

Her mother died of breast cancer at the age of 30 in 1963.[4] Months before her mother’s death, Madonna noticed changes in her behaviour and personality from the attentive homemaker she was, although she did not understand the reason.[5] Mrs. Ciccone, at a loss to explain her dire medical condition, would often begin to cry when questioned by Madonna, at which point Madonna would respond by wrapping her arms around her mother tenderly. “I remember feeling stronger than she was,” Madonna recalled, “I was so little and yet I felt like she was the child.”[5] Madonna later acknowledged that she had not grasped the concept of her mother dying. “There was so much left unsaid, so many untangled and unresolved emotions, of remorse, guilt, loss, anger, confusion. […] I saw my mother, looking very beautiful and lying as if she were asleep in an open casket. Then I noticed that my mother’s mouth looked funny. It took me some time to realize that it had been sewn up. In that awful moment, I began to understand what I had lost forever. The final image of my mother, at once peaceful yet grotesque, haunts me today also.”[6]

Madonna eventually learned to take care of herself and her siblings, and she turned to her grandmother in the hope of finding some solace and some form of her mother in her. The Ciccone siblings resented housekeepers and invariably rebelled against anyone brought into their home ostensibly to take the place of their beloved mother.[5] In an interview with Vanity Fair, Madonna commented that she saw herself in her youth as a “lonely girl who was searching for something. I wasn’t rebellious in a certain way. I cared about being good at something. I didn’t shave my underarms and I didn’t wear make-up like normal girls do. But I studied and I got good grades…. I wanted to be somebody.”[5] Terrified that her father could be taken from her as well, Madonna was often unable to sleep unless she was near him.[5] Her father married the family’s housekeeper Joan Gustafson, and they had two children: Jennifer and Mario Ciccone.[7] At this point, Madonna began to express unresolved feelings of anger towards her father, that lasted for decades, and developed a rebellious attitude.[5] She attended St. Frederick’s and St. Andrew’s Elementary Schools, and then West Middle School. She was known for her high grade point average, and achieved notoriety for her unconventional behavior: she would perform cartwheels and handstands in the hallways between classes, dangle by her knees from the monkey bars during recess, and pull up her skirt during class—all so that the boys could see her underwear.[8]

Rochester Adams High School, where Madonna studied.

Madonna later attended Rochester Adams High School, and was a straight-A student and a member of the cheerleading squad.[4] After graduating, she received a dance scholarship to the University of Michigan.[9] She convinced her father to allow her to take ballet lessons[10] and was persuaded by Christopher Flynn, her ballet teacher, to pursue a career in dance.[11] At the end of 1977 she dropped out of college and relocated to New York City.[12][13] She had little money and worked as a waitress at Dunkin’ Donuts and with modern dance troupes.[14] Madonna said of her move to New York, “It was the first time I’d ever taken a plane, the first time I’d ever gotten a taxi cab. I came here with $35 in my pocket. It was the bravest thing I’d ever done.”[15] She started to work as a backup dancer for other established artists. During a late night, Madonna was returning from a rehearsal, when she was dragged up an alleyway by a pair of men and forced to perform fellatio at knifepoint. Madonna had later commented that “the episode was a taste of my weakness, it showed me that I still could not save myself in spite of all the strong-girl show. I could never forget it.”[16] While performing as a dancer for the French disco artist Patrick Hernandez on his 1979 world tour,[8] Madonna became romantically involved with musician Dan Gilroy. They formed her first rock band, the Breakfast Club,[7][17] for which Madonna sang and played drums and guitar. In 1980 she left Breakfast Club and, with her former boyfriend Stephen Bray as drummer, formed the band Emmy. Their music impressed DJ and record producer Mark Kamins who arranged a meeting between Madonna and Sire Records founder Seymour Stein.[18][19]

1982–85: Madonna, Like a Virgin and marriage to Sean Penn

Madonna signed a singles deal with Sire, a label belonging to Warner Bros. Records.[20] Her debut single, “Everybody“, was released on October 6, 1982, and became a dance hit.[21] She started developing her debut album Madonna, which was primarily produced by Reggie Lucas, a Warner Bros. producer. However, she was not happy with the completed tracks and disagreed with Lucas’ production techniques, so decided to seek additional help. Madonna moved in with boyfriend John “Jellybean” Benitez, asking his help for finishing the album’s production. Benitez remixed most of the tracks and produced “Holiday“, which was her third single. The overall sound of Madonna is dissonant, and is in the form of upbeat synthetic disco, utilizing some of the new technology of the time, like the usage of Linn drum machine, Moog bass and the OB-X synthesizer.[18][22] The album peaked at number eight on the Billboard 200, and yielded the hit singles “Holiday”, “Borderline” and “Lucky Star“.[23][24]

“I was surprised by how people reacted to “Like a Virgin” because when I did that song, to me, I was singing about how something made me feel a certain way – brand-new and fresh – and everyone interpreted it as I don’t want to be a virgin anymore. Fuck my brains out! That’s not what I sang at all. ‘Like a Virgin’ was always absolutely ambiguous.”

—Madonna on the backlash for “Like a Virgin”[25][26]

Gradually, Madonna’s look and manner of dressing, her performances and her music videos started influencing young girls and women. Her style became a female fashion trend of the 1980s. It was created by stylist and jewelry designer Maripol and the look consisted of lace tops, skirts over capri pants, fishnet stockings, jewelry bearing the crucifix, bracelets, and bleached hair.[27] She achieved global recognition after the release of her second studio album: Like a Virgin in 1984. It topped the charts in several countries and became her first number one album on the Billboard 200.[23][28] The title track, “Like a Virgin“, topped the Billboard Hot 100 chart for six consecutive weeks.[24] It attracted the attention of family organizations, who complained that the song and its accompanying video promoted premarital sex and undermined family values,[29] and moralists sought to have the song and video banned.[30] Madonna further came under fire when she performed the song at the first MTV Video Music Awards where she appeared on stage atop a giant wedding cake, wearing a wedding dress and bridal veil, adorned with her characteristic “Boy Toy” belt buckle. The performance is noted by scholars and by MTV as an iconic performance in MTV history.[31] In later years, Madonna commented that she was actually terrified of the performance. She recalled, “I remember my manager Freddy shouting to me, ‘Oh my God! What were you doing? You were wearing a wedding dress. Oh my God! You were rolling around on the floor!’ It was the bravest, most blatant sexual thing I had ever done on television.”[31][32] Like a Virgin was certified diamond by the Recording Industry Association of America and sold more than 21 million copies worldwide.[33][34] The National Association of Recording Merchandisers and Rock and Roll Hall of Fame listed the album as one of the “Definitive 200 Albums of All Time” in 1998.[35]

Madonna entered mainstream films in 1985, beginning with a brief appearance as a club singer in Vision Quest, a romantic drama film. Its soundtrack contained her U.S. number one single, “Crazy for You“.[36] She also appeared in the comedy Desperately Seeking Susan (1985), a film which introduced the song “Into the Groove“, her first number one single in the United Kingdom.[37] Although not the lead actress for the film, her profile was such that the movie widely became seen (and marketed) as a Madonna vehicle.[38] The film received a nomination for a César Award for Best Foreign Film and The New York Times film critic Vincent Canby named it one of the ten best films of 1985.[39] While filming the music video for the second single from Like a Virgin—”Material Girl“—Madonna started dating actor Sean Penn and married him on her birthday in 1985.[40]

Beginning in April 1985, Madonna embarked on her first concert tour in North America, The Virgin Tour, with the Beastie Boys as her opening act.[41] Madonna commented: “That whole tour was crazy, because I went from playing CBGB and the Mudd Club to playing sporting arenas. I played a small theater in Seattle, and the girls had flap skirts on and the tights cut off below their knees and lace gloves and rosaries and bows in their hair and big hoop earrings. […] After Seattle, all of the shows were moved to arenas.”[42] In July, Penthouse and Playboy magazines published a number of nude photos of Madonna, taken in New York in 1978. She had posed for the photographs as she needed money at the time, and was paid as little as $25 a session.[43] The publication of the photos caused a media uproar, but Madonna remained defiant and unapologetic. The photographs were ultimately sold for up to $100,000.[43] She referred to the whole experience at the 1985 outdoor Live Aid charity concert saying that she would not take her jacket off because “[the media] might hold it against me ten years from now.”[44][45]

1986–91: True Blue, Like a Prayer and the Blond Ambition Tour

The image of a young blond woman. She is wearing a black coat. Her hair is short, straight and parted from the left to the right. She has bright red lips and appears to be speaking to someone on her left while looking down.

Madonna during the Blond Ambition World Tour

True Blue, Madonna’s third studio album, was released in June, 1986. It spawned three number one singles on the Billboard Hot 100: “Live to Tell“, “Papa Don’t Preach” and “Open Your Heart“, and two more top-five singles: “True Blue” and “La Isla Bonita“.[24][36] The album topped the charts in over 28 countries worldwide, an unprecedented achievement at the time.[46] Rolling Stone magazine was generally impressed with the effort, writing that the album “sound[s] as if it comes from the heart”.[47] She also starred in the critically panned film Shanghai Surprise, and made her theatrical debut in a production of David Rabe‘s Goose and Tom-Tom, both co-starring Penn.[48] The next year, Madonna’s second feature film Who’s That Girl was released. She contributed four songs to its soundtrack, including the title track and “Causing a Commotion“.[24] In June 1987, she embarked on the Who’s That Girl World Tour which continued until September. Regarding the tour, Madonna commented “I realised that I could go from being unmoulded clay, and over time and with the help of people, I could turn myself into something else. This tour is the reflection of that belief and it’s as if saying to me ‘Who are you girl?’ Hence the name, its the new me.”[49][50] Later that year, she released a remix album of past hits, entitled You Can Dance, which reached 14 on the Billboard 200.[51] Madonna and Penn filed for divorce in December 1987, citing irreconcilable differences, with Madonna’s lawyer pointing to Penn’s drinking problem and his abusive nature. The divorce was finalized in January 1989.[52] Of her marriage to Penn, Madonna later said, “I was completely obsessed with my career and not ready to be generous in any shape or form.”[40]

“In Like a Prayer I’ve been dealing with more specific issues that mean a lot to me. They’re about an assimilation of experiences I’ve had in my life and in relationships. They’re about my mother, my father and my bonds with my family about the pain of dying, or growing up and letting go. [The album] was a real coming-of-age record for me emotionally. […] I had to do a lot of soul-searching and I think it is a reflection of that.”

—Madonna talking about the inspiration behind Like a Prayer.[53][54]

In January 1989, Madonna signed an endorsement deal with soft drink manufacturer Pepsi. In one of her Pepsi commercials, she debuted her song “Like a Prayer“. The corresponding music video featured many Catholic symbols such as stigmata and burning crosses, and a dream about making love to a saint, leading the Vatican to condemn the video. Religious groups sought to ban the commercial and boycott Pepsi products. Pepsi revoked the commercial and canceled her sponsorship contract. However, she was allowed to retain her fee of five million dollars.[4] The song was included on Madonna’s fourth studio album, Like a Prayer, which was co-written and co-produced by Patrick Leonard and Stephen Bray.[55] Rolling Stone hailed it as “…as close to art as pop music gets”.[56] Like a Prayer peaked at number one on the Billboard 200 and sold 13 million copies worldwide, with 4 million copies sold in the U.S. alone.[23][57] Six singles were released from the album, including “Like a Prayer”, which reached number-one, and “Express Yourself” and “Cherish“, both peaking at number two.[24][36] By the end of the 1980s, Madonna was named as the “Artist of the Decade” by media such as MTV, Billboard and Musician magazine.[58][59][60]

Madonna starred as “Breathless” Mahoney in the film Dick Tracy (1990), with Warren Beatty playing the title role.[61] To accompany the film, she released the soundtrack album I’m Breathless, which included songs inspired by the film’s 1930s setting. It also featured the U.S. number one hit, “Vogue“,[62] and “Sooner or Later“, which earned songwriter Stephen Sondheim an Academy Award for Best Original Song in 1991.[63] While shooting the film, Madonna began a relationship with Beatty which dissolved by the end of 1990.[64][65] In April 1990 she began her Blond Ambition World Tour, which continued for nearly four months. Regarding the tour, Madonna commented “I know that I’m not the best singer and I know that I’m not the best dancer. But, I can fucking push people’s buttons and be as provocative as I want. The tour’s goal is to break useless taboos.”[66] Rolling Stone called it an “elaborately choreographed, sexually provocative extravaganza” and proclaimed it “the best tour of 1990”.[67] The tour was met with strong reaction from religious groups for her performance of “Like a Virgin”, during which two male dancers caressed her body before she simulated masturbation.[50] The Pope asked the general public and the Christian community not to attend the concert.[68] A private association of Catholics calling themselves Famiglia Domani also boycotted the tour for its eroticism.[69] In response, Madonna said, “I am Italian American and proud of it. […] The tour in no way hurts anybody’s sentiments. It’s for open minds and gets them to see sexuality in a different way. Their own and others”; she declared that the Church “completely frowns on sex … except for procreation.”[70] The Laserdisc release of the tour won Madonna a Grammy Award in 1992 for Best Long Form Music Video.[71]

The Immaculate Collection, Madonna’s first greatest-hits compilation album, was released in November 1990. It included two new songs, “Justify My Love” and “Rescue Me“.[72] The album was certified diamond by RIAA and sold over 30 million copies worldwide, becoming the best-selling compilation album by a solo artist in history.[33][73] “Justify My Love” reached number one in the U.S. and top ten worldwide.[36][74] Its music video featured scenes of sadomasochism, bondage, same-sex kissing and brief nudity.[75][76] The video was deemed too sexually explicit for MTV and was banned from the network. Madonna responded to the banning: “Why is it that people are willing to go and watch a movie about someone getting blown to bits for no reason at all, and nobody wants to see two girls kissing and two men snuggling? […] MTV has been good to me, and they know their audience. If it’s too strong for them, I understand. Although, half of me thought I was going to get away with it.”[75][77] The second single, “Rescue Me”, became the highest-debuting single by a female artist in Hot 100 chart history at that time, entering at number 15 and peaking at number nine.[72]

In December 1990, Madonna decided to leave Jennifer Lynch‘s film Boxing Helena, which she had previously agreed to star in, without any explanation to the producers.[78] From late 1990 to early 1991, Madonna dated Tony Ward, a model and pornography performer who appeared in her music videos for “Cherish” and “Justify My Love”. She also had an eight-month relationship with rapper Vanilla Ice.[79] Her first documentary film Truth or Dare (known as In Bed with Madonna outside North America) was released in mid-1991. The documentary chronicled her Blond Ambition World Tour and provided glimpses into her personal life.[19]

1992–96: Maverick, Sex, Erotica, Bedtime Stories and Evita

A picture of a Evita, former first lady of Argentina. Her hair is drawn into a tight bun at the back. She is wearing a black, low-cut dress. Around her neck is a number of chains. The lady's hands are folded in her front and she has a white fur shawl around her. This is an official state portrait taken in the Argentine government house, the Casa Rosada.

Eva Perón (pictured). Madonna’s portrayal of Perón in the film Evita garnered her critical acclaim.

In 1992 Madonna had a role in A League of Their Own as Mae Mordabito, a baseball player on an all-women’s team. She recorded the film’s theme song, “This Used to Be My Playground“, which became a Hot 100 number one hit.[36] The same year she founded her own entertainment company, Maverick, consisting of a record company (Maverick Records), a film production company (Maverick Films), and associated music publishing, television broadcasting, book publishing and merchandising divisions. The deal was a joint venture with Time Warner and paid Madonna an advance of $60 million. It gave her 20% royalties from the music proceedings, one of the highest rates in the industry, equaled at that time only by Michael Jackson’s royalty rate established a year earlier with Sony.[21] The first release from the venture was Madonna’s book, entitled Sex. It consisted of sexually provocative and explicit images, photographed by Steven Meisel. The book caused strong negative reaction from the media and the general public, but sold 1.5 million copies at $50 each in a matter of days.[80][81] At the same time she released her fifth studio album, Erotica, which debuted at number two on the Billboard 200.[23][81] Its title track peaked at number three on the Billboard Hot 100.[36] Erotica also produced five further singles: “Deeper and Deeper“, “Bad Girl“, “Fever”, “Rain” and “Bye Bye Baby“.[82]

The provocative imagery that was her trademark continued in the 1990s with the erotic thriller Body of Evidence, a film which contained scenes of sadomasochism and bondage. It was poorly received by critics.[83][84] She also starred in the film Dangerous Game, which was released straight to video in North America. The New York Times described the film as “angry and painful, and the pain feels real.”[85] In October 1993, she embarked on The Girlie Show World Tour, in which she dressed as a whip-cracking dominatrix surrounded by topless dancers.[86] The show faced negative reaction, specifically in Puerto Rico where she rubbed the island’s flag between her legs on stage.[50] The same year, she appeared as a guest on the Late Show with David Letterman, using profanity that was required to be censored on television and handing Letterman a pair of her underwear and asking him to smell it.[87] The releases of her sexually explicit films, albums and book, and the aggressive appearance on Letterman all made critics question Madonna as a sexual renegade. She faced strong negative publicity from critics and fans, who commented that “she had gone too far” and that her career was over.[88]

According to biographer J. Randy Taraborrelli, the ballad “I’ll Remember” (1994), was an attempt to tone down her provocative image. The song was recorded for Alek Keshishian‘s film With Honors.[89] She made a subdued appearance with Letterman at an awards show and appeared on The Tonight Show with Jay Leno after realizing that she needed to change her musical direction in order to sustain her popularity.[90] With her sixth studio album, Bedtime Stories (1994), Madonna employed a softer image to reconnect with the general public.[90] The album debuted at number three on the Billboard 200 and produced four singles, including “Secret” and “Take a Bow“, the latter topping the Hot 100 for seven weeks.[36] At the same time, she became romantically involved with fitness trainer Carlos Leon.[91] Something to Remember, a collection of ballads, was released in May 1995. The album featured three new songs: “You’ll See“, “One More Chance“, and a cover of Marvin Gaye‘s “I Want You”.[36][92] In later years, Madonna commented that she was very fond of the albums between Like a Prayer and Something to Remember, “though I would agree that all of these albums were watershed moments for me”.[93]

“This is the role I was born to play. I put everything of me into this because it was much more than a role in a movie. It was exhilarating and intimidating at the same time. And it was the farthest I’ve ever had to push myself creatively. At every level, I had a great education. And I am prouder of Evita than anything else I have done.”

—Madonna talking about Evita and her role as Eva Perón.[94]

The following year saw the release of Evita in which she played the title role of Eva Perón.[95][96] For a long time, Madonna had desired to play Perón and even wrote to director Alan Parker, explaining how she would be perfect for the part. After securing it, she underwent vocal training and learned about the history of Argentina and Perón. During shooting she fell sick many times, commenting that “The intensity of the scenes we have been shooting and the amount of emotional work and concentration needed to get through the day are so mentally and physically exhausting that I’m sure I will need to be institutionalized when its over.”[97] Evita was a period drama and almost 6,000 costumes were needed for the scenes. Madonna herself wore 370 different costumes, earning her a Guinness World Record for the most costume changes in a film.[96] After its release, Evita garnered critical appreciation. Zach Conner from Time magazine commented “It’s a relief to say that Evita is pretty damn fine, well cast and handsomely visualized. Madonna once again confounds our expectations. She plays Evita with a poignant weariness and has more than just a bit of star quality. Love or hate Madonna-Eva, she is a magnet for all eyes.”[98][99] Madonna won a Golden Globe Award for Best Actress in Motion Picture Musical or Comedy for the role.[100] She released three singles from the Evita soundtrack album including “You Must Love Me” (which won an Academy Award for Best Original Song in 1997) and “Don’t Cry for Me Argentina“.[101]

On October 14, 1996, Madonna gave birth to Lourdes Maria Ciccone Leon, her daughter with Leon.[102]

1997–2002: Ray of Light, Music and Drowned World Tour

A female standing on a stage. She has short blond hair and wears black jeans and a jacket. Her right hand points a vocal microphone toward the audience, to pick up their sound. Her left hand is held behind her ear with a facial expression indicating that she is listening.

Madonna performing on the Drowned World Tour

After Lourdes’ birth, Madonna became involved in Eastern mysticism and Kabbalah. She was introduced to the Jewish mysticism by actress Sandra Bernhard in 1997.[103] Her seventh studio album, Ray of Light, (1998) reflected this change in her perception and image.[104] She commented: “This record, more than any other records, covers all the areas of life. I had recently joined Kabbalah and I had left off partying—but I had just had a baby, so my mood was complete, and I was incredibly thoughtful, retrospective and intrigued by the mystical aspects of life.”[105] The album generated positive critical reviews and Slant Magazine described it as “one of the great pop masterpieces of the ’90s”.[106] Ray of Light was honored with four Grammy Awards, and listed as one of Rolling Stone‘s “500 Greatest Albums of All Time”.[107][108] Topping the charts in Australia, Canada, U.K. and mainland Europe, the album debuted at number two on the Billboard 200—held off from the top spot by the soundtrack to the film Titanic—and sold over 20 million copies worldwide.[23][109] The album’s first single, “Frozen“, became Madonna’s first single to debut at number one in the UK, while in the U.S. it became her sixth number two single and set another record for Madonna as the artist with the most number two hits.[36][110] The song was banned in Belgium, however, adjudicated to be plagiarized from Belgian songwriter Salvatore Acquaviva’s 1993 song “Ma Vie Fout L’camp”.[111] The second single, “Ray of Light“, debuted at number five on the Billboard Hot 100.[112] Madonna’s relationship with Leon ended in December 1998; she declared that they were “better off as best friends.”[113] Following their break-up, Madonna signed to play a violin teacher in the film Music of the Heart but left the project, citing “creative differences” with director Wes Craven.[114] She followed the success of Ray of Light with the single “Beautiful Stranger“, recorded for the 1999 film Austin Powers: The Spy Who Shagged Me. It reached number 19 on the Hot 100 and won a Grammy Award for “Best Song Written for a Motion Picture, Television or Other Visual Media”.[36][71]

In 2000, Madonna starred in the film The Next Best Thing, and contributed two songs to the film’s soundtrack: “Time Stood Still” and the international hit “American Pie”, a cover version of Don McLean‘s 1971 song.[115] She released her eighth studio album, Music, in September 2000. It featured elements from the electronica-inspired Ray of Light era, and catered to her gay audience.[116] Collaborating with French producer Mirwais Ahmadzaï, Madonna commented: “I love to work with the weirdos that no one knows about—the people who have raw talent and who are making music unlike anyone else out there. Music is the future of sound.”[116] Stephen Thomas Erlewine from Allmusic felt that “Music blows by in a kaleidoscopic rush of color, technique, style and substance. It has so many depth and layers that it’s easily as self-aware and earnest as Ray of Light.[117] The album took the number one position in more than 20 countries worldwide and sold four million copies in the first ten days.[107] In the U.S., Music debuted at the top, and became her first number one album in eleven years since Like a Prayer.[118] It produced three singles: the Hot 100 number one “Music“, “Don’t Tell Me” and “What It Feels Like for a Girl“.[36] The music video of “What It Feels Like for a Girl” depicted Madonna committing murders and involved in car accidents, and was banned by MTV and VH1.[119]

Around the same time of the Music album, Madonna became involved in a relationship with Guy Ritchie, whom she had met in 1999 through mutual friends Sting and his wife, Trudie Styler. On August 11, 2000, she gave birth to their son, Rocco Ritchie.[120] In December, Madonna and Ritchie were married in an exclusive ceremony in Scotland.[121]

Her fifth concert tour, entitled Drowned World Tour, started in April 2001.[50] The tour visited cities in North America and Europe and was one of the highest grossing concert tours of the year, earning $75 million from 47 sold-out shows.[122] She also released her second greatest-hits collection, entitled GHV2, to coincide with the home video release of the tour. GHV2 debuted at number seven on the Billboard 200.[123] Madonna starred in the film Swept Away, directed by Ritchie. Released direct to video in the UK, the film was a commercial and critical failure.[124] Later that year, she released “Die Another Day“, the title song of the James Bond film Die Another Day, in which she had a cameo role. The song reached number eight on the Billboard Hot 100 and was nominated both for a Golden Globe Award for Best Original Song and a Golden Raspberry for Worst Song.[36][125]

2003–06: American Life and Confessions on a Dance Floor

The front profile, from the waist up, of a middle-aged blond woman. She is wearing a white, sleeveless coat and white pants. Her hair is parted in the middle and is in locks around her face. She is holding a microphone in her right hand while her left hand is placed behind her head. She is smiling looking down. Behind her a video screen is red.

Madonna performing at the Live 8 benefit concert

Following Die Another Day, Madonna collaborated with fashion photographer Steven Klein in 2003 for an exhibition installation named X-STaTIC Pro=CeSS. It included photography from a photo shoot in W magazine, and seven video segments. The installation ran from March to May in New York’s Deitch Projects gallery. It then traveled the world in an edited form.[126] Madonna released her ninth studio album, American Life, which was based on her observations of American society, and received mixed reviews.[127] She commented, “[American Life] was like a trip down memory lane, looking back at everything I’ve accomplished and all the things I once valued and all the things that were important to me.”[128] Larry Flick from The Advocate felt that “American Life is an album that is among her most adventurous and lyrically intelligent. […] It is like the flip side to 2000’s Music, and turns out to be a lazy, half-arsed effort to sound and take her seriously.”[128][129] The title song peaked at number 37 on the Hot 100.[36] Its original music video was canceled as Madonna thought that the video, featuring violence and war imagery, would be deemed unpatriotic since America was then at war with Iraq.[130] With only four million copies sold worldwide, American Life was the lowest selling album of her career.[131] She gave another provocative performance later that year at the 2003 MTV Video Music Awards, while singing “Hollywood” with Britney Spears, Christina Aguilera and Missy Elliott. Madonna mouthkissed Spears and Aguilera during the performance, triggering a tabloid frenzy.[132][133] In October 2003, Madonna provided guest vocals on Spears’ single “Me Against the Music“.[134] It was followed with the release of Remixed & Revisited. The EP contained remixed versions of songs from American Life and included “Your Honesty”, a previously unreleased track from the Bedtime Stories recording sessions.[135] Madonna also signed a contract with Callaway Arts & Entertainment to be the author of five children’s books. The first of these books, entitled The English Roses, was published in September 2003. The story was about four English schoolgirls and their envy and jealousy of each other.[136] Kate Kellway from The Guardian commented “[Madonna] is an actress playing at what she can never be – a J.K. Rowling, an English rose.”[137] The book debuted at the top of The New York Times Best Seller list and became the fastest-selling children’s picture book of all time.[138]

The next year, Madonna and Maverick sued Warner Music Group and its former parent company Time Warner claiming that mismanagement of resources and poor bookkeeping had cost the company millions of dollars. In return, Warner filed a countersuit alleging that Maverick had lost tens of millions of dollars on its own.[139][140] The dispute was resolved when the Maverick shares, owned by Madonna and Ronnie Dashev, were purchased by Warner. Madonna and Dashev’s company became a wholly owned subsidiary of Warner Music, but Madonna was still signed to Warner under a separate recording contract.[139] In mid-2004 Madonna embarked on the Re-Invention World Tour in the U.S., Canada and Europe. It became the highest-grossing tour of 2004, earning $125 million.[141] She made a documentary about the tour named I’m Going to Tell You a Secret.[142] Rolling Stone ranked her at number 36 on its list of the “100 Greatest Artists of All Time”.[143] In January 2005, Madonna performed a cover version of the John Lennon song “Imagine” at Tsunami Aid.[144] She also performed at the Live 8 benefit concert in London.[145]

“I tried several different things when Stuart [producer Sutart Price] brought me music. And it was like divine inspiration. It just clicked, like: ‘This is the direction of my record.’ That’s what we intended, to make a record that you can play at a party or in your car, where you don’t have to skip past a ballad. It’s nonstop.”

—Madonna talking about Confessions on a Dance Floor.[146]

Her tenth studio album, Confessions on a Dance Floor, was released in November 2005 and debuted at number one in all major music markets.[147] Musically the album was structured like a club set composed by a DJ. The songs on the album started out light and happy, and as it progressed, it became intense, with the lyrics dealing more about personal feelings, hence “Confessions.”[147] Keith Caulfield from Billboard commented that the album was a “welcome return to form for the Queen of Pop.”[148] The album won a Grammy Award for “Best Electronic/Dance Album“.[71] The first single from the album, “Hung Up“, went on to reach number one in a record-breaking 45 countries, earning a place in the Guinness Book of World Records.[149]Sorry“, the second single, became Madonna’s twelfth number one single in the UK.[37] She embarked on the Confessions Tour in May 2006, which had a global audience of 1.2 million and grossed over $194.7 million, becoming the highest grossing tour to that date for a female artist.[150] Madonna used religious symbols, such as the crucifix and Crown of Thorns, in the performance of “Live to Tell”. It caused the Russian Orthodox Church and the Federation of Jewish Communities of Russia to urge all their members to boycott her concert.[151] The Vatican protested the concert, as did bishops from Düsseldorf.[152] Madonna responded: “My performance is neither anti-Christian, sacrilegious or blasphemous. Rather, it is my plea to the audience to encourage mankind to help one another and to see the world as a unified whole.”[153] In the same year, the International Federation of the Phonographic Industry announced officially that Madonna has sold over 200 million copies for her albums alone worldwide.[154]

While on tour, Madonna participated in the Raising Malawi initiative by partially funding an orphanage and traveling to that country.[155] On October 10, 2006, she filed adoption papers for a boy from the orphanage, David Banda Mwale. He was later renamed David Banda Mwale Ciccone Ritchie.[156] The adoption raised strong public reaction, because Malawian law requires would-be parents to reside in Malawi for one year before adopting, which Madonna did not do.[157] She addressed this on The Oprah Winfrey Show, saying that there were no written adoption laws in Malawi that regulated foreign adoption. She described how Banda had been suffering from pneumonia after surviving malaria and tuberculosis when she first met him.[158] Banda’s biological father, Yohane commented, “These so-called human rights activists are harassing me every day, threatening me that I am not aware of what I am doing. […] They want me to support their court case, a thing I cannot do for I know what I agreed with Madonna and her husband.”[159] The adoption was finalized on May 28, 2008.[160] A clothing line titled M by Madonna, in collaboration with Swedish clothing retailer H&M, was launched internationally in 2006.[161] The collection consisted of leather trench coats, sequined shift dresses, cream-colored calf-length pants and matching cropped jackets. H&M said the collection reflected Madonna’s “timeless, unique and always glamorous style.”[162]

2007–09: Live Nation, Hard Candy and the Sticky & Sweet Tour

A blond woman in a black dress, holding a black hat atop her head with her riht hand, and a microphon in her left. She is pointing her tongue towards the camera. Beside her the smiling face of a man is visible.

Madonna performing at the Live Earth concerts

Madonna released the song “Hey You” for the Live Earth series of concerts. The song was available as a free download during its first week of release. She also performed it at the London Live Earth concert.[163] Madonna announced her departure from Warner Bros. Records, and a new $120 million, ten-year contract with Live Nation. She became the founding artist for the new music division, Live Nation Artists.[164] She produced and wrote I Am Because We Are, a documentary on the problems faced by Malawians. The documentary was directed by Nathan Rissman, who worked as Madonna’s gardener.[165] She also directed her first film Filth and Wisdom. The story of the film was about three friends and their aspirations. Madonna commented that it was Ritchie who inspired her to develop the screenplay for the film. “The fact of the matter is that all the work I do is very autobiographical, directly or indirectly, because who do I know better than me?”[166] The Times said she had “done herself proud” while The Daily Telegraph described the film as “not an entirely unpromising first effort [but] Madonna would do well to hang on to her day job.”[167][168] In December 2007, the Rock and Roll Hall of Fame announced Madonna as one of the five inductees of 2008.[169] At the induction ceremony on March 10, 2008,[170] Madonna did not sing but asked fellow Hall of Fame inductees and Michigan natives The Stooges to perform her songs “Burning Up” and “Ray of Light”. She thanked Christopher Flynn, her dance teacher from 35 years earlier, for his encouragement to follow her dreams.[171]

Madonna released her eleventh studio album, Hard Candy, in April 2008. Containing R&B and urban pop influences, the songs on Hard Candy were autobiographical in nature and saw Madonna collaborating with Justin Timberlake, Timbaland, Pharrell Williams and Nate “Danja” Hills.[172] Rolling Stone complimented it as an “impressive taste of her upcoming tour.”[173]

“Probably in many respects most of the songs [on Hard Candy] are [autobiographical]. But in more of an unconscious way. I don’t really think about telling personal stories when I’m writing music. It just comes. And then a lot of times, six months later, eight months later, I go, ‘Oh, that’s what I wrote that song about.’ But that’s when I play the song for lots of people and they all go, ‘Oh, I can totally relate to that.'”

— Madonna talking about the inspiration behind Hard Candy[174]

The album debuted at number one in 37 countries and on the Billboard 200.[175][176] It received generally positive reviews worldwide though some critics panned it as “an attempt to harness the urban market”.[177][178] Its lead single, “4 Minutes“, reached number three on the Billboard Hot 100. The song was Madonna’s 37th Hot 100 top-ten hit—it pushed Madonna past Elvis Presley as the artist with the most top-ten hits.[179] In the UK, she retained her record for the most number one singles for a female artist; “4 Minutes” becoming her thirteenth.[180] To further promote the album, Madonna embarked on the Sticky & Sweet Tour; her first major venture with Live Nation. With a gross of U.S. $280 million, it became the highest-grossing tour by a solo artist, surpassing the previous record Madonna set with the Confessions Tour.[181] It was extended to the next year, adding new European dates, and after it ended, the total gross was U.S. $408 million.[181][182]

Life with My Sister Madonna, a book by Madonna’s brother Christopher Ciccone, debuted at number two on The New York Times Bestseller List.[183] It was not authorized by Madonna, and led to a rift between them.[184] Problems also arose between Madonna and Ritchie, with the media reporting that they were on the verge of separation. Ultimately, Madonna filed for divorce from Ritchie, citing irreconcilable differences, which was finalized in December 2008.[185][186] Madonna was honored with the Gold International Artist of the Year, at the Recording Industry Association of Japan Gold Disc Awards, for her album Hard Candy.[187] She decided to adopt again from Malawi. The country’s High Court initially approved the adoption of Chifundo “Mercy” James;[188] however, the application was rejected because Madonna was not a resident of Malawi.[189] Madonna appealed, and on June 12, 2009, the Supreme Court of Malawi granted Madonna the right to adopt Mercy James.[190] She also released Celebration, her third greatest-hits album, and the closing release with Warner. It contained the new songs “Celebration” and “Revolver” along with 34 hits spanning her career.[191] Celebration reached number one in the UK, tying her with Elvis Presley as the solo act with most number one albums in the British chart history.[192] She appeared at the 2009 MTV Video Music Awards on September 13, 2009, to speak in tribute to deceased pop star Michael Jackson.[193] Madonna ended the 2000s as the best-selling singles artist of the decade in the United States.[194] She was also named the most-played artist of the decade in the United Kingdom.[195]

2010–present: W.E. and other projects

Madonna performed “Like a Prayer” at the Hope for Haiti Now: A Global Benefit for Earthquake Relief concert in January 2010.[196] In April she released her third live album, Sticky & Sweet Tour. It was her first release under Live Nation, but was distributed by Warner Bros.[197] She announced plans of directing her second film, W.E., a biopic about the affair between King Edward VIII and Wallis Simpson. It was co-written with Alek Keshishian.[198] She later clarified that the film is about a woman’s journey and was not going to be about the duchess’ life. Instead, the duchess would act as the woman’s spiritual guide.[199] Madonna granted American TV show Glee the rights to her entire catalogue of music, and the producers planned an episode which would feature Madonna songs exclusively.[200] Titled “The Power of Madonna“, the episode was approved by her, telling Us Weekly that she found it “brilliant on every level”, praising the scripting and the message of equality.[201] The episode also received positive reviews from critics. Ken Tucker of Entertainment Weekly called it “one of the best hours of TV you’re likely to see all year”, writing that the episode pays Madonna “the highest compliment possible” in not just expressing admiration for the singer, but “demonstrat[ing] a potent understanding of why Madonna matters.”[202] Glee: The Music, The Power of Madonna, an EP containing eight cover versions of Madonna songs featured in the episode was released in May. The EP debuted at number one on the Billboard 200 chart, with 98,000 copies sold in the United States.[203][204]

Following the completion of the shooting for W.E., Madonna released the “Material Girl” clothing line, which she designed with her daughter, Lourdes.[205] The 1980s inspired clothing line, borrowed from Madonna’s punk-girl style when she rose to fame in the 1980s, was released under the Macy’s label.[205] Soon after the clothing line went on sale, apparel manufacturer L.A. Triumph Inc. sued her saying that they have been using the name Material Girl and selling clothes under that name since 1997. They demanded that Madonna’s clothing line be stopped from selling and the profits be returned.[206] As the lawsuit continued, Madonna announced plans of opening a series of fitness centers around the world. Named Hard Candy Fitness, the gyms are a partnership between Madonna, her manager Guy Oseary and Mark Mastrov, the founder and CEO of 24 Hour Fitness.[207] The first of the gyms was opened at Mexico City in November 2010, as Madonna believed that Mexico City “will serve as a great test market before bringing the gyms to cities around the world.” She added, “If any of you have seen my shows, you know that I don’t skimp on them, and the same is true for the gym. We spend what it takes to make a globally first-class gym.”[208]

Artistry

Musical style

“Papa Don’t Preach” had Madonna singing in a much fuller voice, and incorporated classical instrumentation.

Composed with the darker electronic undertones, eastern strings and Middle Eastern percussion, “Frozen” features Madonna’s previously unexplored vocal range.

 

Madonna’s music has been the subject of much analysis and scrutiny of critics. Robert M. Grant, author of Contemporary Strategy Analysis (2005), commented that what has brought Madonna success is “certainly not outstanding natural talent. As a vocalist, musician, dancer, songwriter, or actress, Madonna’s talents seem modest.”[209] He asserts Madonna’s success is in relying on the talents of others, and that her personal relationships have served as cornerstones to the numerous reinventions in the longevity of her career.[209] Conversely, Rolling Stone has named Madonna “an exemplary songwriter with a gift for hooks and indelible lyrics, and a better studio singer than her live spectacles attest.”[19] Mark Bego, author of Madonna: Blonde Ambition, called her “the perfect vocalist for lighter-than-air songs”, despite not being a “heavyweight talent.”[210] Madonna has always been self-conscious about her voice, especially in comparison to her vocal idols such as Ella Fitzgerald, Prince and Chaka Khan.[211]

According to Freya Jarman-Ivens, Madonna’s talent for developing “incredible” hooks for her songs allows the lyrics to capture the attention of the audience, even without the influence of the music. As an example, Jarman-Ivens cites the 1985 single “Into the Groove” and its line “Live out your fantasy here with me, just let the music set you free; Touch my body, and move in time, now I know you’re mine.”[212] From 1983 to 1986, Madonna’s musical productions were often girlish and naïve in nature, focusing primarily on love, romance, passion and boy-meets-girl relationships.[212] This changed with the album Like a Prayer, when the lyrics became much more personal, such as in “Promise to Try”, which references Madonna’s lingering pain at the loss of her mother.[212] Madonna’s lyrics often suggest an identification with the gay community. Fouz believes that when Madonna sings “Come on girls, do you believe in love?” in “Express Yourself“, she is addressing both the gay audience and the heterosexual female.[212] Even in the Erotica era, with its often adult-oriented lyrics, the songs appear free-flowing and gullible (“So won’t you go down, where it’s warm inside” — “Where Life Begins” from Erotica). Madonna’s songwriting ability has been criticized, with Rolling Stone‘s Maria Raha calling her lyrics “flighty and not sophisticated. Madonna can only bring a trunk full of trite lyrics on the long standing tradition of pop music, love; when she wasn’t singing about love, she was singing about partying and dancing.”[213] Her lyrics were considered banal, and her songwriting capability was largely ignored by critics until the release of Ray of Light and Music. According to Jarman-Ivens, lyrics such as “You’re frozen, when your heart’s not open” (“Frozen“, 1998) and “I can’t remember, when I was young, I can’t express if it was wrong” (“Paradise (Not for Me)”, 2000) reflected an artistic palette, “encompassing diverse musical, textual and visual styles in its lyrics.”[212]

On her 1983 debut album, Madonna’s vocal abilities and personal artistry were not fully formed. Her vocal style and lyrics was similar to other pop stars of that period like Paula Abdul, Debbie Gibson and Taylor Dayne.[211] The songs on Madonna reveal several key trends that have continued to define her success, including a strong dance-based idiom, catchy hooks, highly polished arrangements and Madonna’s own vocal style. In songs such as “Lucky Star” and “Borderline”, Madonna introduced a style of upbeat dance music that would prove particularly appealing to gay audiences. The bright, girlish vocal timbre of the early years became passé in Madonna’s later works, the change being deliberate, since Madonna was constantly reminded of how the critics had once labelled her as “Minnie Mouse on helium”, because of her early voice.[211] Her second album, Like a Virgin (1984), foreshadowed several trends in Madonna’s later works. It contained references to classical works (pizzicato synthesizer line that opens “Angel“); potential negative reaction from social groups (“Dress You Up” was blacklisted by the Parents Music Resource Center); and retro styles (“Shoo-Bee-Doo”, Madonna’s homage to Motown).[211] Madonna’s early style, and the change that she ushered in it, is best evident in the song “Material Girl”. It opens with Madonna using a little-girl voice, but following the first verse, she switches to a richer, more mature voice in the chorus.[211] This mature artistic statement was visible in True Blue (1986). The song “Papa Don’t Preach” was a significant milestone in her artistic career. The classical introduction, fast tempo and the gravity in her voice was unprecedented in Madonna’s œuvre at that time.[211]

With Like a Prayer (1989), Madonna again entered a new phase, musically. The album introduced live recorded songs and incorporated different genres of music, including dance, R&B and gospel music.[54] Madonna continued to compose ballads and uptempo dance songs for Erotica (1992) and Bedtime Stories (1994). She tried to remain contemporary by incorporating samples, drum loops and hip hop into her music. Her voice grew much deeper and fuller, evident in the tracks like “Rain” and “Take a Bow”.[214] During the filming of Evita, Madonna had to take vocal lessons, which increased her range further. Of this experience she commented, “I studied with a vocal coach for Evita and I realized there was a whole piece of my voice I wasn’t using. Before, I just believed I had a really limited range and was going to make the most of it.”[215] Continuing her musical evolution with Ray of Light, the track “Frozen” displayed her fully formed vocal prowess and her allusions to classical music. Her vocals were restrained and she sang the songs in Ray of Light without vibrato. However, the intake of breath within the songs became more prominent.[211] With the new millennium came her album Music in which Madonna sang in her normal voice in a medium range, and sometimes in a higher register for the chorus. Fouz-Hernández commented that “Throughout her career, Madonna’s manipulation of her voice shows us that, by refusing to be defined in one way, she has in fact opened up a space for new kinds of musical analysis.”[211]

Influences

Bust of a blond woman in short curled hair and wearing a bright pink, sleeveless dress. Putting both her hands up, she looks to the right of the image.

Marilyn Monroe (pictured) had a profound influence on Madonna.

According to Taraborrelli, “Almost certainly, the defining moment of Madonna’s childhood—the one that would have the most influence in shaping her into the woman she would become—was the tragic and untimely death of her beloved mother.”[5] Psychiatrist Keith Ablow suggests that her mother’s death would have had an immeasurable impact on the young Madonna at a time when her personality was still forming. According to Ablow, the younger a child is at the time of a serious loss, the more profound the influence and the longer lasting the impact. He concludes that “some people never reconcile themselves to such a loss at an early age, Madonna is not different than them.”[5] Conversely, author Lucy O’Brien feels that the impact of the rape is, in fact, the motivating factor behind everything Madonna has done, more important even than the death of her mother: “It’s not so much grief at her mother’s death that drives her, as the sense of abandonment that left her unprotected. She encountered her own worst possible scenario, becoming a victim of male violence, and thereafter turned that full-tilt into her work, reversing the equation at every opportunity.”[216]

As they grew older

, Madonna and her sisters would feel deep sadness as the vivid memory of their mother began drifting, farther from them. They would study pictures of her and come to think that she resembled poet Anne Sexton and Hollywood actresses. This would later raise Madonna’s interest in poetry with Sylvia Plath being her favourite.[5] Later, Madonna commented: “We were all wounded in one way or another by [her death], and then we spent the rest of our lives reacting to it or dealing with it or trying to turn into something else. The anguish of losing my mom left me with a certain kind of loneliness and an incredible longing for something. If I hadn’t had that emptiness, I wouldn’t have been so driven. Her death had a lot to do with me saying—after I got over my heartache—I’m going to be really strong if I can’t have my mother. I’m going to take care of myself.”[5] Taraborrelli felt that in time, no doubt because of the devastation she felt, Madonna would never again allow herself, or even her daughter, to feel as abandoned as she had felt when her mother died. “Her death had taught her a valuable lesson, that she would have to remain strong for herself because, she feared weakness—particularly her own—and wanted to be the queen of her own castle.”[5]

In 1985, Madonna commented that the first song to ever make a strong impression on her was “These Boots Are Made for Walkin’” by Nancy Sinatra; she said it summed up her own “take-charge attitude”.[217] As a young woman, she attempted to broaden her taste in literature, art, and music, and during this time became interested in classical music. She noted that her favorite style was baroque, and loved Mozart and Chopin because she liked their “feminine quality”.[218] Other musical influences included artists Karen Carpenter, The Supremes, Led Zeppelin, and dancers such as Martha Graham and Rudolf Nureyev.[219] Madonna’s Italian-Catholic background and her relationship with her parents were reflected in the album Like a Prayer.[56] It was an evocation of the impact religion had on her career.[220] Her video for the title track contains Catholic symbolism, such as the stigmata. During The Virgin Tour, she wore a rosary, and also prayed with it in the music video for “La Isla Bonita”.[221] The “Open Your Heart” video sees her boss scolding her in the Italian language. On Who’s That Girl World Tour, she dedicated the song “Papa Don’t Preach” to the Pope.[221][222]

During her childhood, Madonna was inspired by actors, later saying, “I loved Carole Lombard and Judy Holliday and Marilyn Monroe. They were all incredibly funny … and I saw myself in them … my girlishness, my knowingness and my innocence.”[217] Her “Material Girl” music video recreated Monroe’s look in the song “Diamonds Are a Girl’s Best Friend“, from the film Gentlemen Prefer Blondes. She studied the screwball comedies of the 1930s, particularly those of Lombard, in preparation for the film Who’s That Girl. The video for “Express Yourself” (1989) was inspired by Fritz Lang‘s silent film Metropolis (1927). The video for “Vogue” recreated the style of Hollywood glamour photographs, in particular those by Horst P. Horst, and imitated the poses of Marlene Dietrich, Carole Lombard and Rita Hayworth, while the lyrics referred to many of the stars who had inspired her, including Bette Davis, described by Madonna as an idol.[70][223] Influences also came to her from the art world, most notably through the works of artist Frida Kahlo.[224] The music video of the song “Bedtime Story” featured images inspired by the paintings of Kahlo and Remedios Varo.[225] Her 2003 video for “Hollywood” was an homage to the work of photographer Guy Bourdin; Bourdin’s son subsequently filed a lawsuit for unauthorised use of his father’s work.[226] Pop artist Andy Warhol‘s use of sadomasochistic imagery in his underground films were reflected in the music videos for “Erotica” and “Deeper and Deeper”.[227] Madonna’s film career has been largely received negatively by the film critic community. Stephanie Zacharek, critic for Time magazine, stated that, “[Madonna] seems wooden and unnatural as an actress, and it’s tough to watch, because she’s clearly trying her damnedest.”[228] According to biographer Andrew Morton, “Madonna puts a brave face on the criticism, but privately she is deeply hurt.”[228] After the 2002 box-office bomb Swept Away, Madonna vowed that she would never act in a film, hoping that her repertoire as a bad actress will never be discussed again.[228]

Madonna is dedicated to Kabbalah and in 2004, she adopted the name Esther which in Persian means “star”.[229] She has donated millions of dollars to New York and London schools teaching the subject.[229][230] She faced opposition from rabbis who felt Madonna’s adoption of the Kabbalah was sacrilegious and a case of celebrity dilettantism. Madonna defended her studies, saying “It would be less controversial if I joined the Nazi Party”, and that her involvement with the Kabbalah is “not hurting anybody.”[231] The influence of the Kaballah was subsequently observed in Madonna’s music, especially albums like Ray of Light and Music. According to scholar Bill Friskics-Warren, “the ethereal arrangement of music in these albums and the philosophizing, replete with references to gurus and fate-fitting karma, at first may seem like New Age lyrics, but a deep analysis yields a sense of connection that encompasses spiritual illumination and carnal ecstacy, in effect erasing the distinction between the two, and is the effect of her oblique Kabbalistic meditation on union and transcendence.”[229] During the Re-Invention World Tour, at one point in the show, Madonna and her dancers wore t-shirts that read “Kabbalists Do It Better”.[229]

Music videos and performances

A female blond performer wearing a red top. She is holding a microphone in her brown-gloved right hand.

Madonna performing at the Confessions Tour in 2006

In The Madonna Companion, biographers Allen Metz and Carol Benson noted that more than any other recent pop artist, Madonna had used MTV and music videos to establish her popularity and enhance her recorded work.[232] According to them, many of her songs have the imagery of the music video in strong context, while referring to the music. The media and public reaction towards her most-discussed songs such as “Papa Don’t Preach”, “Like a Prayer” or “Justify My Love” had to do with the music videos created to promote the song and their impact, rather than the song itself.[232] Morton felt that “artistically, Madonna’s songwriting is often overshadowed by her striking pop videos.”[233] Madonna’s initial music videos reflected her American and Hispanic mixed street style combined with a flamboyant glamor.[232] She was able to transmit her avant-garde downtown New York fashion sense to the American audience.[234] The imagery and incorporation of Hispanic culture and Catholic symbolism continued with the music videos from the True Blue era.[235] Author Douglas Kellner noted, “such ‘multiculturalism’ and her culturally transgressive moves turned out to be highly successful moves that endeared her to large and varied youth audiences”.[236] Madonna’s Spanish look in the videos became the fashion trend of that time, in the form of boleros and layered skirts, accessorizing with rosary beads and a crucifix as in the video of “La Isla Bonita”.[237][238] Academics noted that with her videos, Madonna was subtly reversing the usual role of male as the dominant sex.[239] This symbolism and imagery was probably the most prevalent in the music video for “Like a Prayer”. The video included scenes of an African-American church choir, Madonna attracted to a statue of a black saint, and singing in front of burning crosses. This mix of the sacred and the profane upset the Vatican and resulted in the Pepsi commercial withdrawal.[240] Madonna has been honored with record-breaking 20 MTV Video Music Awards, including the lifetime achievement “Video Vanguard Award” in 1986 for her contributions to the world of music video.[241]

Madonna’s emergence occurred during the advent of MTV, and, according to Chris Nelson from The New York Times, “with its almost exclusively lip-synced videos, ushered in an era in which average music fans might happily spend hours a day, every day, watching singers just mouth the words.”[242] The symbiotic relationship between the music video and lip-syncing led to a desire for the spectacle and imagery of the music video to be transferred to live stage shows. Chris Nelson of The New York Times reported, “Artists like Madonna and Janet Jackson set new standards for showmanship, with concerts that included not only elaborate costumes and precision-timed pyrotechnics but also highly athletic dancing. These effects came at the expense of live singing.”[242] Thor Christensen of the Dallas Morning News commented that while Madonna earned a reputation for lip-syncing during her 1990 Blond Ambition World Tour, she has subsequently reorganized her performances by “stay[ing] mostly still during her toughest singing parts and [leaves] the dance routines to her backup troupe … [r]ather than try to croon and dance up a storm at the same time.”[243] To allow for greater movement while dancing and singing, she was one of the earliest adopters of hands-free radio-frequency headset microphones, with the headset fastened over the ears or the top of the head, and the microphone capsule on a boom arm that extended to the mouth. Because of her prominent usage, the microphone design came to be known as the “Madonna mic”.[244][245]

Legacy

A blond woman standing on a stage. She has curvy, flowing hair and is dressed in a black, translucent top with boots in her leg and a white hat. The woman is holding an electric guitar with her left hand and singing in to a microphone in her right. She is surrounded by audience members whose heads can be seen in the image. Behind the woman, tow back-up singers can be seen in the distance.

Madonna performing at her Sticky & Sweet Tour, the highest-grossing tour of all time by a solo artist

According to Rolling Stone, Madonna “remains one of the greatest pop acts of all time”.[19] She has achieved multiple Guinness World Records, including world’s top-selling female recording artist and the most successful female recording artist of all time.[149] On March 10, 2008, Madonna was inducted into the Rock and Roll Hall of Fame in her first year of eligibility.[170] Billboard magazine ranked her as the most successful solo artist (second overall, behind only The Beatles) on the “Billboard Hot 100 All-Time Top Artists”.[246] She has also scored many hits on major international charts, including 13 number-one singles in the United Kingom, 11 in Australia, and 23 in Canada—more than any other female artist.[247][248][249] Madonna is featured in the book 100 Most Important Women of the 20th Century, published by Ladies’ Home Journal in 1998.[250] In July 2003, she ranked seventh on VH1 and People magazine’s list of the “200 Greatest Pop Culture Icons of All Time.”[251] In 2006, a new water bear species, Echiniscus madonnae, was named after her.[252] The paper with the description of E. madonnae was published in the international journal of animal taxonomy Zootaxa in March 2006 (Vol. 1154, pages: 1–36). The Zoologists commented: “We take great pleasure in dedicating this species to one of the most significant artists of our times, Madonna Louise Veronica Ritchie.”[253] Other than her commercial accomplishments, Madonna was included in the elite list of the “25 Most Powerful Women of the Past Century” by Time in 2010 for being an influential figure in contemporary music.[254]

Throughout her career Madonna has repeatedly reinvented herself through a series of visual and musical personas, earning her the nickname “Queen of Reinvention”.[255] In doing so, “she exploited her sexuality to fashion herself into a cultural and commercial icon who, for more than a decade, was unchallenged as the reigning Queen of Pop music.”[256] Fouz-Hernández agrees that these reinventions are one of her key cultural achievements.[257] Madonna reinvented herself by working with upcoming talented producers and previously unknown artists, while remaining at the center of media attention. According to Freya Jarman-Ivens, “In doing so Madonna has provided an example of how to maintain one’s career in the entertainment industry.”[257] Such reinvention was noted by scholars as the main tool in surviving the musical industry, for a female artist.[258] As Ian Youngs from BBC News commented, “Her ability to follow the latest trends and adapt her style has often been credited with preserving her appeal.”[259] Madonna’s use of shocking sexual imagery has benefited her career and catalyzed public discourse on sexuality and feminism.[257] The Times stated, “Madonna, whether you like her or not, started a revolution amongst women in music … Her attitudes and opinions on sex, nudity, style and sexuality forced the public to sit up and take notice.”[260] Rodger Streitmatter, author of Sex Sells! (2004), commented that “from the moment Madonna burst onto the nation’s radar screen in the mid-1980s, she did everything in her power to shock the public, and her efforts paid off.”[261] Shmuel Boteach, author of Hating women (2005), felt that Madonna was largely responsible for erasing the line between music and pornography. He stated: “Before Madonna, it was possible for women more famous for their voices than their cleavage, to emerge as music superstars. But in the post-Madonna universe, even highly original performers such as Janet Jackson now feel the pressure to expose their bodies on national television to sell albums.”[262]

Madonna has influenced numerous music artists throughout her career. Mary Cross, in her book Madonna: A Biography, wrote: “Her influence on pop music is undeniable and far-reaching. New pop icons from Nelly Furtado and Shakira to Gwen Stefani and Christina Aguilera (not to mention Britney Spears) owe Madonna, a debt of thanks for the template she forged, combining provocative sexiness and female power in her image, music, and lyrics.”[263] According to Fouz-Hernández, female pop performers such as Spears, the Spice Girls, Destiny’s Child, Jennifer Lopez, Kylie Minogue and Pink were like “Madonna’s daughters in the very direct sense that they grew up listening to and admiring Madonna, and decided they wanted to be like her.”[264] Among them, Madonna’s influence was most notable in Spears, who has been called her protégé.[260] Madonna has also been credited with the introduction of European electronic dance music into mainstream American pop culture, and for bringing European producers such as Stuart Price and Mirwais Ahmadzaï into the spotlight.[221] Madonna has sold more than 300 million records worldwide.[265] She is ranked by the Recording Industry Association of America (RIAA) as the best-selling female rock artist of the 20th century, and the second top-selling female artist in the United States (behind Barbra Streisand), with 64 million certified albums sold.[266][267] Despite her high record sales, as of 2001, Madonna has become the most-pirated artist worldwide according to the International Federation of the Phonographic Industry.[268]

Madonna has received acclaim as a role model for businesswomen in her industry, “achieving the kind of financial control that women had long fought for within the industry”, and generating over $1.2 billion in sales within the first decade of her career.[269] After its establishment, Maverick Records became a major commercial success from her efforts, which was unusual at that time for an artist-established label.[270] Music journalist Robert Sandall said that while interviewing Madonna, it was clear that being “a cultural big hitter” was more important to her than pop music, a career she described as “an accident”. He also saw a contrast between her anything-goes sexual public persona and a secretive and “paranoid” attitude toward her own finances; she fired her own brother when he charged her for an extra item.[271] Professor Colin Barrow of the Cranfield School of Management described Madonna as “America’s smartest businesswoman… who has moved to the top of her industry and stayed there by constantly reinventing herself”. He held up her “planning, personal discipline and constant attention to detail” as models for all aspiring entrepreneurs.[272] London Business School academics called her a “dynamic entrepreneur” worth copying; they identified her vision of success, her understanding of the music industry, her ability to recognize her own performance limits (and thus bring in help), her willingness to work hard and her ability to adapt as the key to her commercial success.[273] Morton commented that “Madonna is opportunistic, manipulative and ruthless—somebody who won’t stop until she gets what she wants—and that’s something you can get at the expense of maybe losing your close ones. But that hardly mattered to her.”[274] Taraborrelli felt that this ruthlessness was visible during the shooting of the Pepsi commercial in 1989. “The fact that she didn’t want to hold a Pepsi can in the commercial, clued the Pepsi executives that Madonna the pop star and Madonna the businesswoman were not going to be dictated by somebody else, she will do everything in her way—the only way.”[275] Conversely, reporter Michael McWilliams commented: “The gripes about Madonna – she’s cold, greedy, talentless – conceal both bigotry and the essence of her art, which is among the warmest, the most humane, the most profoundly satisfying in all pop culture.”[276]

Discography

Tours

Main article: List of Madonna tours

the end @ copyright Dr Iwan Suwandy 2011

The Brigite Bardot Entertaiment Art Pictures Collections(Koleksi Seni Fotografi Bintang Film Prancis terkenal Brigite Bardot)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DAPC SHOWROOM

(Driwan Art Photography Cybermuseum)

 

SHOWCASE :

The Vintage Famous France Filmstar Brigite Bardot ‘s Entertainment Art Photography Collections(Koleksi Seni fotografi Brigite Bardot)

Frame One : The Vintage Art Photography Collections

1.Black-White

2.Colour

Frame Two:

The Brigite Bardot’s Photography Historic collections

Brigitte Bardot

Brigitte Bardot

Bardot in 1968
Born Brigitte Anne-Marie Bardot
28 September 1934 (1934-09-28) (age 76)
Paris, France
Other names BB
Occupation Actress, model, singer, animal rights activist
Years active 1952–1973
Spouse Roger Vadim (m. 1952–1957) «start: (1952)–end+1: (1958)»”Marriage: Roger Vadim to Brigitte Bardot” Location: (linkback:http://en.wikipedia.org/wiki/Brigitte_Bardot)
Jacques Charrier (m. 1959–1962) «start: (1959)–end+1: (1963)»”Marriage: Jacques Charrier to Brigitte Bardot” Location: (linkback:http://en.wikipedia.org/wiki/Brigitte_Bardot)
Gunter Sachs (m. 1966–1969) «start: (1966)–end+1: (1970)»”Marriage: Gunter Sachs to Brigitte Bardot” Location: (linkback:http://en.wikipedia.org/wiki/Brigitte_Bardot)
Bernard d’Ormale (m. 1992–present) «start: (1992)»”Marriage: Bernard d’Ormale to Brigitte Bardot” Location: (linkback:http://en.wikipedia.org/wiki/Brigitte_Bardot)

Brigitte Anne-Marie Bardot[1][2] (French pronunciation: [bʁiʒit baʁdo], English: /ˈbrɪdʒɨt bɑrˈdoʊ/; born 28 September 1934) is a French former fashion model, actress and singer, and animal rights activist.

In her early life, Bardot was an aspiring ballet dancer. She started her acting career in 1952 and, after appearing in 16 films, became world-famous due to her role in her then-husband Roger Vadim‘s controversial film And God Created Woman. She later starred in Jean-Luc Godard‘s 1963 cult film, Contempt. She was nominated for a BAFTA Award for Best Foreign Actress for her role in Louis Malle‘s 1965 film, Viva Maria!.

She caught the attention of French intellectuals. She was the subject of Simone de Beauvoir‘s 1959 essay, The Lolita Syndrome, which described Bardot as a “locomotive of women’s history”

 and built upon existentialist themes to declare her the first and most liberated woman of post-war France.[3]

Bardot retired from the entertainment industry in 1973. During her career in show business Bardot starred in 47 films, performed in numerous musical shows, and recorded 80 songs. She was awarded the Légion d’honneur in 1985 but refused to receive it.[4]

After her retirement, Bardot established herself as an animal rights activist. During the 1990s, she became controversial due to her criticism of immigration, race-mixing, some aspects of homosexuality and Islam in France, and has been fined five times for “inciting racial hatred“.[5][6]

Contents

 

//

 Early life

Brigitte Bardot was born in Paris to Anne-Marie ‘Toty’ Mucel (1912–1978) and Louis ‘Pilou’ Bardot (1896–1975). Her father had an engineering degree and worked with his own father in the family business. Toty was sixteen years younger and they married in 1933. She grew up in a middle-class Roman Catholic family.[7] Brigitte’s mother enrolled her and her younger sister Marie-Jean (‘Mijanou’, born 5 May 1938) in dance. Mijanou eventually gave up dancing lessons to complete her education, whereas Brigitte decided to concentrate on a ballet career. In 1947, Bardot was accepted to The National Superior Conservatory of Paris for Music and Dance and for three years attended the ballet classes of Russian choreographer Boris Knyazev. (One of her classmates was Leslie Caron; fellow ballerinas nicknamed Bardot: Bichette [Little Doe]).[8] By the invitation of her mother’s acquaintance, she modeled in a fashion show in 1949. In the same year, she modeled for a fashion magazine “Jardin des Modes” managed by another friend of her mother, journalist Hélène Lazareff. She appeared on an 8 March 1950 cover of ELLE[9] and was noticed by a young film director, Roger Vadim, while babysitting for a friend. He was so taken with the picture that he showed an issue of the magazine to director and screenwriter Marc Allégret who offered Bardot the opportunity to audition for “Les lauriers sont coupés” thereafter. Although Bardot got the role, the shooting of the film was cancelled but it made her consider becoming an actress. Moreover, her acquaintance with Vadim, who attended the audition, influenced her further life and career.[10][11]

 Career

Although the European film industry was then in its ascendancy, Bardot was one of the few European actresses to have the mass media’s attention in the United States.

Brigitte Bardot debuted in a 1952 comedy film Le Trou Normand (English title: Crazy for Love). In the same year she married Roger Vadim. From 1952 to 1956 she appeared in seventeen films; in 1953 playing a part in Jean Anouilh‘s stageplay “L’Invitation au château” (“The Invitation to the Castle“). She received media attention when she attended the Cannes Film Festival in April 1953.[11]

Her films of the early and mid 1950s were generally lightweight romantic dramas, some of them historical, in which she was cast as ingénue or siren, often in varying states of undress. She played bit parts in three English-language films, the British comedy Doctor at Sea (1955), Helen of Troy (1954), in which she was understudy for the title role but only appears as Helen’s handmaid, and Act of Love (1954) with Kirk Douglas. Her French-language films were dubbed for international release.

Roger Vadim was not content with this light fare. The New Wave of French and Italian art directors and their stars were riding high internationally, and he felt Bardot was being undersold. Looking for something more like an art film to push her as a serious actress, he showcased her in And God Created Woman (1956) with Jean-Louis Trintignant. The film, about an immoral teenager in a respectable small-town setting, was an international success.

There was a popular claim that Bardot did more for the French international trade balance than the entire French car industry.[11]

In Bardot’s early career, professional photographer Sam Levin’s photos contributed to her image of sensuality. One of Levin’s pictures shows Brigitte from behind, dressed in a white corset.

British photographer Cornel Lucas made iconic images of Bardot in the 1950s and 1960s that have become representative of her public persona.

She divorced Vadim in 1957 and in 1959 married actor Jacques Charrier, with whom she starred in Babette Goes to War in 1959. The paparazzi preyed upon her marriage, while she and her husband clashed over the direction of her career. Her films became more substantial, but this brought pressure of dual celebrity as she sought critical acclaim while remaining a glamour model for most of the world.

Vie privée (1960), directed by Louis Malle has more than an element of her life story in it.[citation needed] The scene in which, returning to her apartment, Bardot’s character is harangued in the elevator by a middle-aged cleaning lady calling her offensive names, was based on an actual incident, and is a resonant image of celebrity in the mid-20th century.[citation needed] Bardot was awarded a David di Donatello Award for Best Foreign actress for the role.[12]

Soon afterwards, Bardot withdrew to the seclusion of Southern France where she had bought the house La Madrague in Saint-Tropez in May 1958.

In 1963, she starred in Jean-Luc Godard‘s critically acclaimed film Contempt.

Brigitte Bardot was featured in many other films along with notable actors such as Alain Delon (Famous Love Affairs, Spirits of the Dead), Jean Gabin (In Case of Adversity), Sean Connery (Shalako), Jean Marais (Royal Affairs in Versailles, School for Love), Lino Ventura (Rum Runners), Annie Girardot (The Novices), Claudia Cardinale (The Legend of Frenchie King), Jeanne Moreau (Viva Maria!), Jane Birkin (Don Juan, or If Don Juan Were a Woman).

In 1973, Bardot announced that she was retiring from acting at the age of 39 as “a way to get out elegantly”.[13]

She participated in various musical shows and recorded many popular songs in the 1960s and 1970s, mostly in collaboration with Serge Gainsbourg, Bob Zagury and Sacha Distel, including “Harley Davidson”, “Je Me Donne A Qui Me Plait”, “Bubble gum”, “Contact”, “Je Reviendrais Toujours Vers Toi”, “L’Appareil A Sous”, “La Madrague”, “On Demenage”, “Sidonie”, “Tu Veux, Ou Tu Veux Pas?”, “Le Soleil De Ma Vie” (the cover of Stevie Wonder‘s “You Are the Sunshine of My Life“) and the notorious “Je t’aime… moi non plus“. Bardot pleaded with Gainsbourg not to release this duet and he complied with her wishes; the following year he re-recorded a version with British-born model and actress Jane Birkin, which became a massive hit all over Europe. The version with Bardot was issued in 1986 and became a popular download hit in 2006 when Universal Records made their back catalogue available to purchase online, with this version of the song ranking as the third most popular download.[14]

 Personal life

On 21 December 1952, at the age of 18, Bardot was married to director Roger Vadim. In order to receive permission from Bardot’s parents to marry her, Vadim, originally an Orthodox Christian, was urged to convert to Catholicism. They divorced five years later, but remained friends and collaborated in later work. Bardot had an affair with her co-star in And God Created Woman, Jean-Louis Trintignant (married at the time to French actress Stephane Audran), followed by her divorce from Vadim.[10][11] The two lived together for about two years. Their relationship was complicated by Trintignant’s frequent absence due to military service and Bardot’s affair with musician Gilbert Bécaud, and they eventually separated.[10]

The 9 February 1958 edition of the Los Angeles Times reported on the front page that Bardot was recovering in Italy from a reported nervous breakdown. A suicide attempt with sleeping pills two days earlier was denied by her public relations manager.[15]

On 18 June 1959, she married actor Jacques Charrier, by whom she had her only child, a son, Nicolas-Jacques Charrier (born 11 January 1960). After she and Charrier divorced in 1962, Nicolas was raised in the Charrier family and did not maintain close contact with Bardot until his adulthood.[10]

Bardot’s other husbands were German millionaire playboy Gunter Sachs (14 July 1966 – 1 October 1969), and Bernard d’Ormale (16 August 1992 – present). She is reputed to have had relationships with many other men including her La Vérité co-star Sami Frey, musicians Serge Gainsbourg and Sacha Distel.[10][11] In the late 1950s, she shared an exchange she considered la croisée de deux sillages (“the crossing of two wakes”) with actor and true crime author John Gilmore, then an actor in France who was working on a New Wave film with Jean Seberg. Gilmore told Paris Match: ‘I felt a beautiful warmth with Bardot but found it difficult to discuss things in any depth whatsoever.’ In the 1970s, she lived with the sculptor Miroslav Brozek and posed for some of his sculptures.

In 1974, Bardot appeared in a nude photo shoot in the Italian edition of Playboy magazine, which celebrated her 40th birthday.

 Animal welfare activism

In 1973, just before her fortieth birthday, Bardot announced her retirement. After appearing in more than forty motion pictures and recording several music albums, most notably with Serge Gainsbourg, she chose to use her fame to promote animal rights.

In 1986, she established the Brigitte Bardot Foundation for the Welfare and Protection of Animals.[16] She became a vegetarian[17] and raised three million French francs to fund the foundation by auctioning off jewelry and many personal belongings.[16] Today she is a strong animal rights activist and a major opponent of the consumption of horse meat. In support of animal protection, she condemned seal hunting in Canada during a visit to that country with Paul Watson of the Sea Shepherd Conservation Society.[18] She sought to discuss the issue with Stephen Harper, Prime Minister of Canada, though her request for a meeting was denied.[19][broken citation]

She once had a neighbor’s donkey castrated while looking after it, on the grounds of its “sexual harassment” of her own donkey and mare, for which she was taken to court by the donkey’s owner in 1989.[20][21] In 1999, Bardot wrote a letter to Chinese President Jiang Zemin, published in French magazine VSD, in which she accused the Chinese of “torturing bears and killing the world’s last tigers and rhinos to make aphrodisiacs“.[22]

She has donated more than $140,000 over two years for a mass sterilization and adoption program for Bucharest‘s stray dogs, estimated to number 300,000.[23] She is planning to house many of these stray animals in a new animal rescue facility that she is having built on her property.

In August 2010, she addressed a letter to the Danish Queen, Margrethe II of Denmark appealing for the sovereign to halt the killing of dolphins in the Faroe Islands. In the letter, Bardot describes the activity as a “macabre spectacle” that “is a shame for Denmark and the Faroe Islands.” She continued: “This is not a hunt but a mass slaughter” and also described it as an “outmoded tradition that has no acceptable justification in today’s world”.[24]

Politics and legal issues

Brigitte Bardot (2002)

Bardot expressed support for President Charles de Gaulle in the 1960s.[10][25] Her husband Bernard d’Ormal is a former adviser of the Front National, the main nationalist party in France.[11][25] Despite this association, Bardot has never joined the party and is not a known sympathiser.[3]

In a book she wrote in 1999, called “Le Carré de Pluton” (Pluto’s Square), Bardot criticizes the procedure used in the ritual slaughter of sheep during the Muslim festival of Eid al-Adha. Additionally, in a section in the book entitled, Open Letter to My Lost France, Bardot writes: “…my country, France, my homeland, my land is again invaded by an overpopulation of foreigners, especially Muslims.”. For this comment, a French court fined her 30,000 francs in June 2000. She had previously been fined in 1997 for the original publication of this open letter in Le Figaro and again 1998 for making similar remarks.[22][26][27]

In her 2003 book, Un cri dans le silence (“A Scream in the Silence“), she warned of an “Islamicization of France”, and said of Muslim immigration:

Over the last twenty years, we have given in to a subterranean, dangerous, and uncontrolled infiltration, which not only resists adjusting to our laws and customs but which will, as the years pass, attempt to impose its own.[28]

In May 2003, the Movement Against Racism and for Friendship between Peoples (MRAP) announced they were going to sue Bardot for the comments.[citation needed] The “Ligue des droits de l’homme” (Human Rights League) announced they were considering similar legal proceedings.[27]

In the book, she also made comparisons of her close gay friends to today’s homosexuals who, “jiggle their bottoms, put their little fingers in the air and with their little castrato voices moan about what those ghastly heteros put them through” and that some contemporary homosexuals behave like “fairground freaks”.[29] In her own defence, Bardot wrote in a letter to a French gay magazine, saying, “Apart from my husband—who maybe will cross over one day as well—I am entirely surrounded by homos. For years, they have been my support, my friends, my adopted children, my confidants.”[30] Bardot’s book was also against “the mixing of genes“; made attacks on modern art, which Bardot equated with “shit”; drew similarities between French politicians and weather vanes; and compared her own beliefs with previous generations who had “given their lives to push out invaders”.[31]

On 10 June 2004, Bardot was again convicted by a French court for “inciting racial hatred” and fined €5,000, the fourth such conviction/fine the French courts gave her.[32] Bardot denied the racial hatred charge and apologized in court, saying: “I never knowingly wanted to hurt anybody. It is not in my character.”[33]

In 2008, she was once more convicted of inciting racial/religious hatred in relation to a letter she wrote, a copy of which she sent to Nicolas Sarkozy when he was Interior Minister of France. The letter stated her objections to Muslims in France ritually slaughtering sheep by slitting their throats without anesthetizing them first but also expressed that she was “fed up with being under the thumb of this population which is destroying us, destroying our country and imposing its habits” in reference to Muslims. The trial[34] concluded on 3 June 2008, with a conviction and fine of 15,000 Euros, the largest of her fines to date. The prosecutor stated that she was tired of charging Bardot with offences related to racial hatred.[5]

During the 2008 United States presidential election she branded the Republican Party vice-presidential candidate, Sarah Palin a “disgrace to women”. She criticized the former governor of Alaska for her stance on global warming and gun control. She was also offended by Palin’s support for Arctic oil exploration and for her lack of consideration in protecting polar bears.[35]

On August 13, 2010, she lashed out at director Kyle Newman regarding his plans on making a biographical film on her life. Her response was, “Wait until I’m dead before you make a movie about my life!”. Bardot even warned Newman that if the project progresses “sparks will fly.”[36]

Influence

Statue of Brigitte Bardot in Buzios, Brazil

In fashion the Bardot neckline (a wide open neck that exposes both shoulders) is named after her. Bardot popularized this style which is especially used for knitted sweaters or jumpers although it is also used for other tops and dresses.

Bardot is recognized for popularizing bikini swimwear in early films such as Manina (Woman without a Veil, 1952), in her appearances at Cannes and in many photo shoots.

Bardot also brought into fashion the choucroute (“Sauerkraut”) hairstyle (a sort of beehive hair style) and gingham clothes after wearing a checkered pink dress, designed by Jacques Esterel, at her wedding to Charrier.[37] She was the subject for an Andy Warhol painting.

In addition to popularizing the bikini swimming suit, Bardot has also been credited with popularizing the city of St. Tropez and the town of Buzios, Brazil, which she visited in 1964 with her boyfriend at the time, Brazilian musician Bob Zagury.[38] A statue by Christina Motta[39] honours Brigitte Bardot in Buzios, Brazil.

Bardot was idolized by young John Lennon and Paul McCartney.[40][41] They made plans to shoot a film featuring The Beatles and Bardot, similar to A Hard Day’s Night, but the plans were never fulfilled.[11] Lennon’s first wife Cynthia Powell lightened her hair color to more closely resemble Bardot, while George Harrison made comparisons between Bardot and his first wife Pattie Boyd, as Cynthia wrote later in A Twist of Lennon. Lennon and Bardot met in person once, in 1968 at the Mayfair Hotel, introduced by Beatles press agent Derek Taylor; a nervous Lennon took LSD before arriving, and neither star impressed the other. (Lennon recalled in a memoir, “I was on acid, and she was on her way out.”)[42]

According to the liner notes of his first (self-titled) album, musician Bob Dylan dedicated the first song he ever wrote to Bardot. He also mentioned her by name in “I Shall Be Free”, which appeared on his second album, The Freewheelin’ Bob Dylan.

She dabbled in pop music and played the role of a glamour model. In 1965, she appeared as herself in the Hollywood production Dear Brigitte (1965) starring James Stewart.

In 1970, the sculptor Alain Gourdon used Bardot as the model for a bust of Marianne, the French national emblem.

In 2007, she was named among Empire magazine’s 100 Sexiest Film Stars.[43]

The first-ever official exhibition looking at Bardot’s influence and legacy opened in Paris on 29 September 2009 – a day after her 75th birthday.[44]

[edit] Filmography

Year Film Role Notes
1952 Les dents longues Bridesmaid (The Long Teeth) Uncredited
Le trou normand Javotte Lemoine (Crazy for Love)
Manina, la fille sans voile Manina (Manina, the Girl in the Bikini)
1953 Le portrait de son père Domino (His Father’s Portrait )
Une acte d’amour Mimi (Act of Love)
1954 Si Versailles n’était conté Mademoiselle de Rozille (Rotal Affairs in Versailles)
Tradita Anna (Concert of Intrigue)
1955 Le fils de Caroline chérie Pilar d’Aranda (Caroline and the Rebels)
Futures Vedettes Sophie (Sweet Sixteen)
Doctor at Sea Hélène Colbert  
Les grandes manoeuvres Lucie (The Grand Maneuver)
La lumière d’en face Olivia Marceau (The Light actross the Street)
1956 Helen of Troy Andraste  
Cette sacrée gamine Brigitte Latour (Mam’zelle Pigalle)
Mio figlio Nerone Poppea (Nero’s Weekend)
Mademoiselle Striptease Agnès Dumont (Plucking the Daisy)
La Mariée est trop belle Chouchou (The Bride is Too Beutiful)
Et Dieu… créa la femme Juliette Hardy (And God Created Woman)
1957 Une Parisienne Brigitte Laurier  
1958 Les bijoutiers du claire de lune Ursula (The Night Heaven Fell)
En cas de malheur Séverine Serizy (In case of adversity)
1959 La femme et le pantin Eva Marchand (A Woman Like Satan)
Babette s’en va-t-en guerre Babette (Babette Goes to War)
Voulez-vous danser avec moi? Virginie Dandieu (Come Dance with Me!)
1960 L’affaire d’une nuit Woman in restaurant (It Happened at Night) Cameo
La Vérité Dominique Marceau (The Truth) David di Donatello Award for Best Foreign Actress
1961 La Bride sur le cou Sophie (Please!, Not Now!)
Amours célèbres Agnès Bernauer (Famous Love Affairs)
1962 Vie privée Jill (A Very Private Affair)
Le repos du guerrier Geneviève Le Theil (Warrior’s Rest)
1963 Contempt Camille Javal (Le Mépris)
1964 Une ravissante idiote Penelope Lightfeather (The Ravishing Idiot)’
1965 Dear Brigitte Herself Cameo
Viva Maria! Maria I Nomination – BAFTA Award for Best Foreign Actress
1966 Masculin, féminin Actress in bistro Cameo
1966 À coeur joie Cecile (Two Weeks in September )
1968 Histoires extraordinaires Giuseppina (Spirits of the Dead)
Shalako Countess Irina Lazaar (Courage – Let’s Run)
1969 Les Femmes Clara (The Vixen)
1970 L’ours et la poupée Felicia (The Bear and the Doll)
Les Novices Agnès  
1971 Boulevard du Rhum Linda Larue (Rum Runners)
Les Pétroleuses Louise (The Legend of Frenchie King)
1973 Don Juan ou Si Don Juan était une femme Jeanne (Don Juan, or If Don Juan Were a Woman)
L’histoire très bonne et très joyeuse de Colinot Trousse-Chemise Arabelle (The Edifying and Joyous Story of Colinot)

Discography

Bardot released several albums during the 1950s and 1960s[45]

  • And God Created Women (1957, Decca)
  • Behind Brigitte Bardot (1960, Warner Bros)
  • Brigitte Bardot Sings (1963, Philips)
  • B.B. (1964, Philips)
  • Brigitte Bardot Show 67 (1967, Mercury)
  • Brigitte Bardot Show (1968, Mercury)
  • [Burlington Cameo Brings You] Special Bardot (1968. RCA)
  • Single Duet with Serge Gainsbourg “Bonnie and Clyde”

the end @ Copyright Dr Iwan Suwandy 2011

The Hongkong Pop Singer history(sejarah Rekaman Musik Hongkong)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Hongkong Music record History(Sejarah rekaman Musik Hongkong )

1.Hongkong Traditional Music record

1) cantonese Opera

2.Hongkong Music Pop

1)Music Record Label(PH)

(1) Chinese Song

Indonesia

Yao Su Rong (sometimes Yao Su Yong) was born in 1946. Her breakthrough came in 1969, with the title track to the movie “今天不回家” (Today I Won’t Come Home). That one song swept her into fame, the song being sung by young and old alike, securing her a much-coveted Hong Kong record deal with 海山 (Haishan Records), selling 600,000 copies.

Before that, she’d been singing songs for a while, a minor hit being a Mandarin-language rewrite of a Japanese popular song, “負心的人” (Cruel-Hearted Lover). No longer would she have to worry about success — instantly, she was selling out shows and getting invited to concerts all across the Mandarin-speaking world.

At the height of her popularity in the late sixties/early seventies, it is said that one Hong Kong nightclub owner offered her 60,000HKD for a month’s worth of performances (now about USD$7600 or over $10,000 Canadian dollars — I don’t know how much it was really worth then). A ridiculous amount even by today’s standards, it was even more extravagant back then, when the highest-paid Hong Kong singer was earning only about 10,000HKD a MONTH.

Audiences said what set her apart was her complete immersion into the emotion of her songs. Most of her songs are sentimental love ballads, wistful, nostalgic melodies, and her entire composure and movements would reflect the mood of her music. She often cried as she sang on stage.

However, there is a mark of controversy that stains her career. Though seemingly trivial now, it was enough to drive her to retirement.

Certainly, her catalog is extensive, with over 200 recorded songs. However, during the most intense period of martial law in Taiwan (basically, 1949 until 1975, when Chiang Kai-Shek died), 80 of her songs were banned, supposedly for stirring up unhealthy morals amongst the youth (too many sentimental songs about love would drive the population to immorality!) and being too depressing (for a happy nation is a strong nation, and who could be sad under a government as well-run as the ROC?).

On August 18th, 1969, Yao Su Yong sang at a packed crowd in Kaohsiung, southern Taiwan. The audience was crazy about her, cheering madly every time she appeared on stage, and pleaded and begged her to sing some of her banned songs. Initially, she declined as politely as she could, saying that she was not permitted to perform those songs, and that she hoped the audience would forgive her. However, the requests wouldn’t stop, and eventually, she sang “負心的人”, hoping the popular appeal of her song would override any official censorship.

Unfortunately, the police guards stationed at the theater didn’t agree. They called her offstage and questioned her, asking her to record her playlist and make an official confession. Failing to produce a playlist, her singer’s license was revoked, “leaving no door or window” open. Since she was no longer allowed to perform in Taiwan, she turned to Hong Kong and Southeast Asia to continue her career.

Now, she lives a quiet life in Singapore. Though Taiwan officially invited her to perform at the 1998 Golden Horse Film Festival (the biggest movie event of the island, government sanctioned), she politely declined, saying that now that her life was peaceful and stable, she preferred to remain out of the limelight. However, her legacy lives on. “Jin Tian Bu Hui Jia”, the movie, was remade in 1996, but still used her original song. Her records continue to be very popular, and her status in the annals of Chinese oldies divas is well-secured.

(2)Christmas song

2)Cassete Recorded

Aoron Kwok

  Aaron Kwok Tickets  
 

Aaron Kwok

Aaron Kwok Tickets 

Aaron was born in Hong Kong in 1965, and joined TVB in 1984 as a dancer but was soon spotted and put to good use in several HKTVB series. In 1989, his fame became widespread in Taiwan and Aaron Kwok was approached to start a singing career. He soon came back to Hong Kong to sign on with a major record label and only a few short years later, joined the ranks along with Andy Lau, Jackie Cheung, Leon Lai, and Emil Chow as one of the five “Heavenly Kings” of Hong Kong pop music. Having had tremendous success as a pop star in the 1990’s, Aaron Kwok has also made a name for himself in Hong Kong’s film industry. Kwok was born and raised in Hong Kong where he found work in the television industry and eventually film.

 
 
Artist Biography – Aaron Kwok
Aaron Kwok TicketsHaving previously co-starred in a number of films, Kwok had his first lead role in The Shootout in 1992 that was produced by Jackie Chan. Since then he has appeared in a string of action films. While admired by his fans, he’s also acquired criticism in regards to his acting. Regardless, this didn’t stop 1993’s The Bare-Footed Kid from being one of Kwok’s best roles alongside screen veterans Maggie Cheung and Ti Lung. It was also an outstanding martial arts film in its own right. In 2001, Kwok’s love of song and dance merged with his film career in Jingle Ma’s Para Para Sakura, a big budget romantic music

FRAME TWO:

THE HONGKONG MUSIC RECORD HISTORY

Music of Hong Kong

Demographics of Hong KongCanton opera
 
 
 
 
 
 

 

The Music of Hong Kong is an eclectic mixture of traditional and popular genres. Cantopop is one of the more prominent genres of music produced in Hong Kong.

The Hong Kong Philharmonic Orchestra and the Hong Kong Sinfonietta regularly perform western classical music in the city. There is also a long tradition of Cantonese opera within Hong Kong.

Contents

 

//

History

In colonial Hong Kong, pipa was one of the instruments played by the Chinese, [1] and was mainly used for ceremonial purposes. Western classical music was, on the other hand, the principal focus amongst British Hongkongers with the Sino-British Orchestra being established in 1895.

In the beginning of 20th century, Western pop music became popular. Mandarin pop songs in the 1920s were called Si Doi Kuk (時代曲). They are considered the prototype of Chinese pop songs.[2]

In 1949 the People’s Republic of China was established by the communist party. One of the first actions taken by the government was to denounce popular music as pornography.[3] Beginning in the 1950s massive waves of immigrants fled from Shanghai to Hong Kong.[4] Along with it was the Pathé Records (Hong Kong) record company, which ended up becoming the one of the most significant popular record companies in Hong Kong.

The 1960s was marked by the rise of Hong Kong English pop which peaked until the mid-1970s among both British and Upper Middle/Upper class ethnic Chinese Hongkongers. After the Chinese language had become an official language in 1974, Cantopop‘s popularity increased sharply due to the improved status of the language and the large Cantonese Chinese population in the city. Traditional Chinese Huangmei opera, on the other hand, had peaked in the 1960s amongst the general Chinese population.

 Market

As an “open economy”, a vast variety of music is commercially available in Hong Kong. Most retail music stores in Hong Kong carry Cantopop, Mandopop, imported English language pop music, Japanese pop music and Korean pop music. Larger music stores, such as HMV in Hong Kong, stock a more extensive range which includes classical music, Cantonese opera in addition to the aforementioned genres. Like Japan, audio cassettes have never been big sellers in Hong Kong.

 Music

Cantopop

Main article: Cantopop

Prior to the development of popular music in the 1960s, Hong Kong’s musical output was dominated by Cantonese opera and English pop. Prominent singers included Tang Kee-chan (鄧寄塵), Cheng Kuan-min (鄭君綿). The godfather of Cantopop Roman Tam (羅文) made significant strides in the industry. The youth began to gravitate towards Cantonese pop in the 70s.

Around 1971, Sandra Lang (仙度拉) was invited to sing the first Cantonese TV theme song, “The Yuanfen of a Wedding that Cries and Laughs” (啼笑姻緣). This song was the creation of the legendary songwriter Joseph Koo (顧嘉輝) and the songwriter Yip Siu-dak (葉紹德). The genre was launched to unprecedented levels with virtually every TV drama using localised cantopop songs. Another big name singer was Paula Tsui.

While TV theme songs are still an important part of Hong Kong music, the arrival of the Four Heavenly Kings (四大天王) took Cantopop a stage higher. Today, Cantopop is the dominant form of music with strong associations to pop culture. Record companies have had a majority stake in the segment, and Hong Kong is considered the central hub of Cantopop in the world.[5]

Mandarin pop

Main articles: Mandarin pop and Chinese music

Mandarin on the other hand dominated the language of cinematography until the emergence of Cantonese counterparts in the mid-1970s. Many singers from Taiwan came to Hong Kong creating a spectrum of Mandarin pop. The period ended in its height with Teresa Teng. Her songs were popular even in mainland China. Mandarin pop will likely continue to gain in popularity, especially after the 1997 handover which made Mandarin one of the standard languages under Basic Law. One of the TV series that emulate the 60s/70s mandopop club scene in Hong Kong is the TVB series Glittering Days.

English pop

My Little Airport, an indie rock group known best by fans for their society messages

Main article: Hong Kong English pop

The term English pop in Hong Kong does not mean pop music from England, but western style pop songs sung in the English language. In the 1950s, popular music of Hong Kong was largely dominated by pop songs in the English language until the Cantopop‘s emergence in the mid-1970s. Many well-known Cantopop singers of today, like Sam Hui and Alan Tam, began their early careers singing in English. Western culture at the time was specifically a mark of education and sophistication.[6] Inspired and influenced by imported popular music from the West such as Elvis Presley, Johnny Mathis and The Beatles [3], Hong Kong artistes started to produce English language pop music in the 1960s.

Today, imported pop music in English language remains popular in Hong Kong, second only to C-pop. Most Hong Kong artists now sing primarily in Cantonese and Mandarin and occasionally perform in English. Artists who produced substantial works in English include Chet Lam, The Pancakes, Ghost Style, etc. Jacky Cheung released an English album in 2000. Other artistes who have native fluency in English include Janice Vidal, Jill Vidal, Karen Joy Morris, Fiona Sit, Edison Chen, etc.

Cantonese opera

Main article: Cantonese opera

The art form is one of the first organised forms of entertainment in Hong Kong. The art form still exists today in its traditional format despite the changing trends in other industries. There is a debate about the origin(s) of Cantonese opera, but it is universally accepted that the predecessors of Cantonese opera originated from the northern part of China and slowly migrated to the southern province of Guangdong in late 13th century, during the late Southern Song Dynasty. Beginning in the 1950s, massive waves of immigrants fled Shanghai to destinations like North Point[4], boosting its fanbase.

 Classical music

Western classical music has a strong presence in Hong Kong. Organisations such as The Hong Kong Philharmonic Orchestra, Hong Kong Sinfonietta and the Hong Kong Chinese Orchestra receives substantial annual funding from the Hong Kong Government and other major sponsors such as the Swire Group. The budget of Hong Kong Philharmonic Orchestra in 2002/2003 financial year was HK$86 million, of which 70% comes from The Hong Kong Government. Their production adds dynamics to the music culture. All primary and secondary school students in Hong Kong are required to take music class as part of their school curricul

the end @ copyright dr Iwan Suwnady 2011

The Korean Music Record Exhibition(Sejarah Rekaman Musik Korea)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Korean  Music record History(Sejarah rekaman Musik Korea  ),

dedicated to my grandchild Cessa which she is the korean singers Fans.

Frame One :

The Korean Music Found In Indonesia

1. LP Korean Traditional Music record

 

 2. Cassete Recorded

     
.SNOW PRINCE,SS501 :Hyuan joong,Gyujoong,JungMin and Yuongseng

SS501 Lyric

   
SNOW PRINCE,SS501 :Hyuan joong,Gyujoong,JungMin and Yuongseng

SS501 Lyric

 
 

SNOW PRINCE,SS501 :Hyuan joong,Gyujoong,JungMin and Yuongseng

SS501 Lyric

SNOW PRINCE

Hoo~~

[Hyunjoong]
Gu irun hessari bichinun noui shingguron mosub ne nunmangul kajyogan kalka

[Hyungjoon]
Oh girl gakkai dagagaltemyon sumi maghil godman gatha jakku dashi dorasoge dwe

[Gyujong]
Do isang irom andoenunde naui mamul gunyoga nukkil su ig

[Jungmin]
Dorabwabwa jigumiya gidaryo on gobeg

[SS501]
Show me your eyes and give you my love

[Hyungjoon]
Nan niga johungol love you forever

[SS501]
Come to my heart

[Youngseng]
Listen my song for you boyojulke nol hyanghan mam gobeghalke gudemane wangjarangol

[Jungmin]
Girl no tonan nunnerin gori namgyojin naui baljagug yophe sujubge soigonhe

[Youngseng]
Dajimhe hayan nunbidchorom sunsuhage nol saranghagedanun gol

[Gyujong]
Yagsoghalke onjena nol jikhyojulgorago

[SS501]
Show me your eyes and give you my love

[Hyungjoon]
Nan nega johungol love you forever

[SS501]
Come to my heart

[Youngseng]
Listen my song for you boyojulke nol hyanghan mam gobeghalke gudemane wangjarangol

[Gyujong]
Nol bomyon dugungoryo suchyoman gajiman

[Hyunjoong]
Onurun noege igodman jonhago shipho

[Youngseng]
Nol saranghe

[SS501]
Show me your eyes and give you my love

[Hyungjoon]
Nan niga johungol love you forever

[SS501]
Come to my heart

[Youngseng]
Listen my song for you boyojulke nol hyanghan mam gobeghalke gudemane wangjarangol

WARNING

Jujo angeji hangsang guredushi
dalkomhan yegi gojidoen nunmullo
narul sogilsun obso

Esso nal etewoyahal iyuobso
bin mal punin umsongdo
onuri doesoya algedoesso aphunjinshirul

Baboga doeoboryosso nege pajyo sogawasso

Ijen kuthiya mabobun pullyosso
norul yongsohal mamun obso

Akawogeji hanarul borigien
gue jogongwa narul bigyohamyonso jamshi hengboghegeji

Geujo negenun namjado bosogilpun
jaranghago shiphulpun onuri doesoya algedoesso
noui jinshirul

Baboga doeoboryosso nege pajyo sogawasso

Ijen kuthiya mabobun pullyosso
norul yongsohal mamun obso

Nol wihe sajwodon sonmuldo
essodon shigando chageshigogan nachorom

Chamul mankhum chamasso annyongira marhalkoya

Ijen bakkwiosso jangnanun kuthiya
modu boryosso nega dashi doragalgosun obso

Baboga doeoboryosso nege pajyo sogawasso

Ijen kuthiya mabobun pullyosso
norul yongsohal mamun
norul dashi bol mamun obsO

UR MAN

jeonhwagildasi naeryeonoko

kkottabal gaseume mudeodugo
bamsaewo sseodunpyeonjido biejeoksyeo naerinechangmuneul tto yeoreobogo
geudae ireumeul bulleodo
daedabeomneun belsoriman gwitgae deulline

akkaakkawo na modeungeosi geuriwo
akkawo na modeungeosi goerowo
akkaakkaakkawo nan neomalgoneun dareunyeoja molla

I’m your man I’m your man geudaeyeo ttaradatta oneuldo
naneun oneuldo geudaeman saenggakhae

I’m your man I’m your man geudaeyeo ttaradatta oneuldo
geudaega tteonajianha

I’m your man I’m your man georireul tto hemaejyo
eodinjido mollayo
hoksirado tto geudaega natanalkka

I’m your man kkumerado moreujyo useumyeo bangyeojulkka
dasi chajaolji molla I’m your man

nungamado geudae seonmyeonghaedo gwitgae moksori deullyeowado
geudae hyanggi maemdorado imi geudaen tteonago

deo manhi deo saenggangnago gagonaseoya aratjyo
ige baro sarangilkka tteonagan geudaeyeo

akkaakkawo na modeungeosi geuriwo
akkawo na modeungeosi goerowo
akkaakkaakkawo nan tteonabeorin nisaenggage dora

I’m your man I’m your man geudaeyeo ttaradatta oneuldo
naneun oneuldo geudaeman saenggakhae

I’m your man I’m your man geudaeyeo ttaradatta oneuldo
geudaega tteonajianha

I’m your man I’m your man georireul tto hemaejyo
eodinjido mollayo
hoksirado tto geudaega natanalkka

I’m your man kkumerado moreujyo useumyeo bangyeojulkka
dasi chajaolji molla I’m your man

tteonagan niga uldeongeol ara geuraedo ije jiungeol ara

ijen ara namjan ijeungeojanha bichamhajanha

wae nanandoeni naega nisaramijanha

I’m your man I’m your man geudaeyeo ttaradatta oneuldo
naneun oneuldo geudaeman saenggakhae

I’m your man I’m your man geudaeyeo ttaradatta oneuldo
geudaega tteonajianha

I’m your man I’m your man georireul tto hemaejyo
eodinjido mollayo
hoksirado tto geudaega natanalkka

I’m your man kkumerado moreujyo useumyeo bangyeojulkka
dasi chajaolji molla I’m your man

Frame Two :

The Korean Music record History

1.Artis Musik Pop Korea

2.SejarahMusik Pop Korea

K-pop

South Korea K-pop
Stylistic origins ElectronicHip hopPopRockR&B
Cultural origins Mid to late 1990s, South Korea
Typical instruments VocalsDrum padDrumsElectric bassKeyboardsPianoSamplerSequencerSynthesizer • Occasional use of various other instruments
Mainstream popularity Mainstream throughout Asia. Expanding popularity in the United States[1] and Canada,[2] Northern Africa,[3] Eastern[4] and Northern Europe, Latin America,[5] and the Middle East.[6]

K-pop (an abbreviation of Korean pop or Korean popular music) is a musical genre consisting of electronic, hip hop, pop, rock, and R&B music originating in South Korea. In addition to music, K-pop has grown into a popular subculture among teenagers and young adults throughout Asia, resulting in widespread interest in the fashion and style of Korean idol groups and singers.[7]

Through the presence of Facebook fan pages, availability on iTunes, Twitter profiles, and music videos on YouTube, the ability of K-pop to reach a previously inaccessible audience via the Internet is driving a paradigm shift in the exposure and popularity of the genre.[8]

Contents

//

 History

 1990s: Conception and industrialization

The debut of the group Seo Tai-ji & Boys in 1992 was a turning point for popular music in South Korea. Incorporating elements of rap rock and techno, the group had tremendous success in South Korea. Hip hop duos such as Deux also were popular in the early 1990s.

Jonghyun, lead vocalist of the popular boy band SHINee.

The founding of South Korea’s largest talent agency, S.M. Entertainment, in 1995 by Korean entrepreneur Lee Soo Man led to the first K-pop girl groups and boy bands.[9] By the late 1990s, YG Entertainment, DSP Entertainment, and JYP Entertainment had burst onto the scene and were producing talent as quickly as the public could consume it.[10]

Groups such as as Fin.K.L, g.o.d., H.O.T., Sechs Kies, and S.E.S. had huge success in the 1990s. Also during this period was the emergence of hip hop and R&B music in Korea, leading to the success of artists including Drunken Tiger, Epik High, MC Mong, and 1TYM.

2000s: Globalization

Today, apprenticeship is the universal strategy for nurturing girl groups, boy bands, and solo artists in the K-pop industry. To guarantee the high probability of success of new talent, talent agencies fully subsidize and oversee the professional lives and careers of trainees, often spending in excess of $400,000 to train and launch a new artist.[11] Through this practice of apprenticeship, which often lasts two years or more, trainees hone their voices, learn professional choreography, sculpt and shape their bodies through exercise, and study multiple languages all while attending school.[12]

K-pop is steadily gaining influence in foreign markets outside of Asia, most notably in the United States, Canada, and Australia. In 2010, solo artist Taeyang and girl group 2NE1 began topping various music charts throughout the United States and Canada with the release of various albums and hit songs.[13]

In 2009, the Wonder Girls became the first Korean singers to place on the U.S. Billboard Hot 100 chart with their single, Nobody.[14]

In a push to further globalize the genre, K-pop artists are increasingly working with talent outside of Korea. In the United States, Korean artists are touring with groups such as the Jonas Brothers[15] and collaborating with well-known producers including Kanye West, Rodney Jerkins,[16] and will.i.am.[17]

 Popularity

In China, Japan, and the entire region of Southeast Asia, K-pop culture has become so popular that authorities and nationalists fear that it is leading to a xenocentric preference for Korean styles and ideas

3.Sejarah Musik traditional Korea

Musik Korea

Hyewon-Sangchun.yaheung.jpg
Artikel ini adalah bagian dari seri
Musik Korea
Klasifikasi
Musik istanaDang-akHyang-ak
Musik MiliterDaechwita
Musik religiusBuddhisme – Konfusianisme – Shamanisme
Musik rakyatNongak – Samulnori
Musik vokalMinyoPansoriJapga
SijoGasaGagokDanga
Byeongchang
Musik instrumentalSanjoPungnyuSinawi
Lain-lainChangjak gugakArirangHyangga
Alat musikNCKTPA

Musik Korea adalah istilah yang diberikan untuk jenis musik tradisional yang dihasilkan oleh rakyat Korea, baik di Korea Utara maupun Korea Selatan.[1] Di Korea Selatan istilahnya adalah han-guk jeontong eum-ak (한국 전통 음악;韓國傳統音樂) atau guk-ak (국악;國樂), sementara di Korea Utara dinamakan minjok eum-ak (민족 음악;民主音樂).[1]

Daftar isi

 

//

 Sejarah

Musik awal rakyat Korea diketahui dimainkan sebagai bagian dari upacara dan penyembahan kepada dewa-dewa.[2][3][4] Umumnya, bukti-bukti tersebut berasal dari sumber-sumber tertulis Cina kuno.[2][3]

Karena Semenanjung Korea menjorok dari benua Asia bagian timur laut, rakyat Korea telah melakukan pertukaran yang aktif sejak lama dengan bangsa Cina, Mongol, Jepang, Siberia dan Asia Tengah yang ikut mempengaruhi kesenian mereka.[3][5]

SAMKOK(Tiga Kerajaan 57 SM-668 M)

Rakyat Korea dikenal pandai menyanyi dan menari sejak zaman kuno.[2] Catatan pertama yang merekam tentang kegemaran rakyat Korea bermusik adalah kitab sejarah Cina abad ke-3, San Guo Zhi.[2] Bangsa Cina kuno menyebut nenek moyang orang Korea dalam artikel tulisan yang berjudul “Barbarian dari Timur” atau Dong-yi.[2][4] Dalam catatan tersebut tertulis:

Setelah musim tanam selesai pada bulan ke-5, mereka selalu melakukan ritual menyembah dewa-dewa dengan membentuk kelompok, menari dan minum sampai malam tanpa istirahat. Alat musik yang mereka gunakan adalah lonceng yang dipukul seperti yang digunakan di Cina untuk menari. Pada bulan Oktober, setelah selesai panen, mereka akan mengulangi ritual yang sama. Setiap desa memberikan persembahan kepada dewa-dewa dengan petunjuk seorang pemimpin yang dinamakan cheonggun, yang dipilih oleh warga desa sendiri.

Kerajaan Goguryeo (37 SM-668 M)

Rakyat kerajaan Goguryeo, yang tinggal di sebelah utara Semenanjung Korea dan Manchuria, memainkan alat musik seperti suling yang dinamakan piri dan mandolin bersenar 5 yang dinamakan pipa.[3] Kedua alat musik ini diperkenalkan dari Asia Tengah.[3] Seorang perdana menteri bernama Wang San-ak menulis ratusan buah lagu berdasarkan permainan alat musik Cina dan menemukan kecapi petik yang dinamakan geomungo.[4] Sejak itu, di kerajaan Goguryeo semakin banyak lagu dan alat musik baru yang diciptakan.[4]

Kerajaan  Silla (57 SM-668 M)

Di kerajaan Silla, alat musik petik bersenar 12 yang dinamakan gayageum dari Kerajaan Gaya menjadi terkenal.[3] Masyarakat Silla menikmati lagu-lagu religius bertema agama Buddha maupun sekuler.[4] Musik asli mereka dinamakan hyang-ak dan mendapat pengaruh musik Asia Tengah.[3] Seorang musisi terkenal bernama Baek Gyeol menciptakan karya lagu Banga Taryeong yang sampai sekarang masih dinyanyikan.[4]

Kerajaan  Baekje (16 SM-660 M)

Musik dari kerajaan Baekje, negeri di sebelah barat daya Semenanjung Korea, kurang begitu dipahami. Namun diperkirakan, musiknya dipengaruhi oleh musik Cina. Berdasarkan catatan kuno, salah satu nomor musik istana yang masih dimainkan sampai saat ini, sujecheon (harfiah:”hidup abadi bagai surga”) didasarkan dari musik kuno Baekje yang berjudul jeong-eup-sa atau kota Jeong-eup.

Kerajaan Gaya

Di Kerajaan Gaya, sebuah alat musik petik bersenar 12 yang bernama gayageum ditemukan.[3][4]

Silla Bersatu (668-935)

Rakyat Silla Bersatu menikmati seni suara yang dinamakan hyangga atau musik asli.[4] Hyangga ditulis berdasarkan lirik yang bernuansa Buddhisme yang berisi doa dan puji-pujian kepada Buddha.[4] Tema lainnya adalah tentang sekuler dan kehidupan sehari-hari. Hyangga mencerminkan kesenian religius dan sentimen rakyat Silla Bersatu.[4]

Dinasti Goryeo (935-1392)

Pada masa Dinasti Goryeo, musik Cina (dang-ak) dan musik upacara (Aak) berkembang pesat bersamaan dengan musik asli (hyang-ak).[4] Musik ritual ditampilkan dalam upacara keagamaan Konfusius bersama tari-tarian.[4] Berbagai jenis alat musik baru diciptakan atau diperkenalkan dari Cina.[4] Jenis alat musik yang populer adalah gayageum, geomungo dan janggo.[4]

 Dinasti Joseon (1392-1910)

Lukisan “anak penari”, karya Kim Hong-do, Dinasti Joseon.

Musik pada masa Dinasti Joseon dibagi menjadi 2 jenis, yakni musik istana (jeong-ak) dan musik rakyat (minsok-ak).[3] Rakyat kelas atas dan istana mendengarkan musik istana, yang terdiri dari musik Cina (dang-ak), musik asli Korea (hyang-ak) dan musik ritual Konfusianisme (a-ak).[3]

Periode terpenting bagi bidang musik di masa Dinasti Joseon adalah masa pemerintahan Raja Sejong yang Agung (1418-1450).[6] Kontribusi Raja Sejong terhadap perkembangan musik Korea dianggap monumental seperti prestasinya dalam bidang politik dan ilmu pengetahuan.[6] Ia mengembangkan sebuah pipa bambu yang dinamakan yulgwan untuk menandai pola titinada musik Korea, mendesain ulang alat musik, menciptakan musik baru dan menciptakan jeongganbo, sistem notasi musik pertama di Asia Timur.[6]

Pada akhir periode Dinasti Joseon, popularitas musik istana semakin menurun, sementara itu musik rakyat dan drama tradisional seperti pansori dan changgeuk, berkembang pesat.[3][4] Musik rakyat mulai diwariskan dari generasi ke generasi.[4] Seni suara yang didasarkan dari lirik penyair terkenal seperti Kim Cheon-taek dan Kim Su-jang mulai populer di antara kaum bangsawan terpelajar.[4]

Musik religius seperti musik agama Buddha dan Shamanisme juga semakin mempengaruhi genre musik rakyat Korea pada masa ini.[4] Musik agama Buddha mengalami kebangkitan, antara lain dengan populernya permainan nomor musik yeongsan hoesang, musik religius yang terinspirasi dari peristiwa khotbah Buddha di gunung Gridhrakuta di India.[3] Bentuk syair yang berasal dari zaman Dinasti Goryeo, sijo, semakin digemari.[4] Sijo adalah syair pendek yang dilantunkan bersama permainan alat musik.[4]

 Korea Utara dan Korea Selatan

Karena Korea telah terbagi lebih dari setengah abad, musik tradisional yang diwariskan antara kedua negara telah menjadi cukup berbeda.[1] Musisi Korea Selatan meyakini musik harus melampaui batas politik dan mencapai kemurnian yang tidak menyampaikan pesan propaganda.[1] Musisi Korea Utara pun berpendapat bahwa musik harus melampaui politik namun untuk tujuan yang berbeda.[1] Walaupun memiliki pandangan yang hampir sama mengenai musik, tujuan dan metode yang mereka kembangkan tidak sama.[1]

Di Korea Utara, tidak ada istilah guk-ak (musik tradisional) dan jeon-tong eum-ak juga tak pernah digunakan.[1] Jenis-jenis musik tradisional yang dikenal di Korea Selatan seperti jeong-ak (musik istana), pansori (opera tradisional), musik rakyat dan sanjo (permainan musik solo) tidak dikenal di Korea Utara.[1] Jenis musik tradisional yang dipentaskan di Korea Utara hanya minyo atau nyanyian rakyat.[1] Namun, minyo di Korea Utara tidak dinyanyikan dengan gaya tradisional, melainkan dengan gaya modifikasi yang diiringi aransemen permainan alat musik tradisional yang direvisi dan musik barat.[1]

Semua alat musik tradisional kecuali alat musik perkusi telah mengalami rekonstruksi.[1] Kim Il-sung dalam “Karya-karya pilihan Kim Il-sung, Volume 4, Halaman 154” menuliskan[1]:

Dalam upaya untuk memodernisasikan musik kita, kita harus mempertimbangkan untuk memodifikasi alat musik yang tersedia. Tidaklah mungkin untuk memodernisasikan musik nasional kita dengan alat musik Korea yang kuno, atau cukup mengekspresikan etos pekerja negara kita.

Pernyataan Kim Il-sung ini merupakan awal dari modifikasi alat musik di Korea Utara.[1] Semua alat musik disesuaikan dengan skala musik barat, dan skala 7 not dimodifikasi agar mudah untuk dimainkan.[1] Orang Korea Utara menganggap suara “kasar” alat musik tradisional sebagai suara yang “kotor”, sehingga mereka membersihkannya dan membuatnya jelas.[1] Mereka juga memperluas jangkauan alat musik tradisional, sehingga satu jenis alat musik dapat memainkan jenis musik yang berbeda-beda.[1]

 Konsep

Konsep terpenting yang dimiliki oleh musik Korea adalah menghasilkan bentuk “rehat suara” yang sama banyaknya dengan permainan musik itu sendiri.[7][3] Maksudnya, musik Korea mementingkan jeda-jeda dalam permainan alat musiknya.[7] Hal ini berbeda dibandingkan konsep musik barat yang menerapkan permainan yang terus menerus.[7]

Falsafah permainan musik Korea disebut “lima aliran yin dan yang”.[7] Dua belas not dalam satu oktaf dinamakan 6 yin dan 6 yang, yang dilambangkan oleh 12 buah bulan.[7] Terdapat 5 suara mayor, antara lain gung, sang, gak, chi dan woo yang melambangkan lima buah elemen alam (metal, kayu, air, api dan tanah), lima jenis rasa, lima jenis kebajikan dan lima buah organ tubuh vital manusia.[7]

Rakyat Korea umumnya tidak menyukai musik dengan notasi yang absolut dan pasti.[7] Musik Korea cenderung fleksibel.[7] Dalam setiap permainan alat musik atau menyanyikan lagu tradisional pun selalu terdapat vibrasi yang dalam waktu bersamaan diperpanjang atau disembunyikan.[7]

Melodi musik Korea penuh dengan ornamentasi, terutama sebelum atau sesudah nada suara utama.[5] Setiap permainannya, selalu terdapat pola ritme pengulangan yang berfungsi memberi warna dan rasa musik.[5]

 Tempo

Tempo merupakan hal yang sangat penting dalam membentuk alur permainan musik Korea.[3] Suara nada yang dimainkan dapat menjadi berbeda jika dimainkan dalam tempo yang bervariasi.[3][5] Dua jenis musik, musik istana dan musik rakyat memiliki ciri khas masing-masing.[5] Musik istana kaku, terkontrol dan kurang menunjukkan emosi.[5] Dibandingkan dengan musik klasik negara lain, musik klasik (istana) Korea cenderung lambat sehingga tak dapat diukur dengan metronome.[3] Contohnya, salah satu nyanyian gagok berjudul isak-daeyeob yang terdiri dari 45 kata, dinyanyikan dalam tempo waktu 10 menit.[3] Tempo moderato permainan musik Korea mengikuti sistem pernafasan manusia, sementara musik klasik barat mengikuti detak jantung.[3] Tempo musik klasik barat tiga kali lebih cepat dibanding musik Korea yang menerapkan sistem nafas manusia dalam tiap menit.[3] Musik rakyat sebaliknya, bertempo ceria, sederhana, dan penuh dengan emosi dan antusiasme.[5]

Pengaruh musik Cina

Berdekatan dengan lingkup kebudayaan Cina, Korea mengadaptasi tradisi permainan musik Cina dan masih mempertahankannya sampai saat ini.[3] Musik jenis ini dianggap sebagai warisan kebudayaan penting di Korea, dikarenakan telah punah di Cina itu sendiri.[3] Penghormatan yang tinggi terhadap Cina dan kebudayaannya oleh kaum pemerintah Korea, menghasilkan struktur musik yang terdiri dari 2 jenis.[3] Musik Cina dianggap memiliki tingkat yang lebih tinggi dibanding musik asli Korea.[3] Tradisi musik Cina di Korea hanya dilestarikan oleh kaum istana, sementara rakyat memiliki gaya musiknya sendiri.[5]

Walaupun begitu, para musisi Korea selalu menyeimbangkan permainan musik Cina dan musik asli dan bahkan mengubah gaya musik Cina menjadi khas Korea.[3] Musik hiburan pesta-pesta istana Korea lebih menunjukkan pengaruh Asia Tengah dibanding Cina.[3]

Klasifikasi

Musik tradisional Korea terbagi atas 2 kategori, musik istana (gungjung-eumak;궁중음악), musik rakyat (minsok-eumak;민속음악), musik militer, musik religius, musik instrumen, dan musik vokal.

 Musik istana

Cuplikan musik istana (jeong-ak) yang berjudul “yeominrak” (여민락;與民樂; “menikmati bersama rakyat”).

Kitab musik Dinasti Joseon, Akhak kwebeom, menggambarkan alat musik genderang.

Musik istana disebut juga dengan istilah jeong-ak atau musik yang pantas.[3] Musik istana di dibagi menjadi 2 jenis sejak zaman kerajaan Silla, yakni hyang-ak dan tang-ak.[3] Hyang-ak adalah musik asli Korea dan tang-ak adalah musik Cina yang berasal dari Dinasti Tang.[3] Penyatuan Semenanjung Korea oleh Silla yang beraliansi dengan Tang di abad ke-8, menyebabkan aliran budaya Cina masuk ke Korea.[3] Pada masa-masa berikutnya, musik Cina terus dinamakan dengan istilah tang-ak walaupun terjadi pergantian kekuasaan di negeri tersebut.[3]

Raja Sejong yang Agung dikenal sebagai pionir dalam mengembangkan musik istana Korea.[6] Setelah menetapkan titinada dasar permainan musik, ia mulai mengembangkan berbagai jenis alat musik untuk permainan musik istana.[6] Alat musik istana dikategorikan menjadi 8 jenis berdasarkan bahan pembuatannya: metal, kayu, tembikar, mineral, benang katun, bambu, labu, dan kulit.[6]

Tempo permainan musik istana lambat dan khidmat, dengan nomor musik paling lambat memiliki kurang dari 30 ketukan per menit.[5] Karena musik istana sulit diukur karena konsep musik ini diukur dengan pernafasan.[5] Musik istana Korea masih dilestarikan sampai kini di Korea, mulai dari jenis a-ak, dang-ak, dan hyang-ak.[5]

Para musisi musik istana mengenakan pakaian berwarna merah (lambang istana kerajaan) dan memainkan musik tanpa konduktor, melainkan dengan seorang pemandu musik yang menandai awal mula, jeda dan akhir permainan musik.[5]

Pada tahun 1493, Dinasti Joseon mencetak kitab musik yang dinamakan Akhak kwebeom.[5] Kitab ini mencatat musik dan tarian secara mendetail, termasuk memberikan petunjuk mempraktikkannya.[5] Rekaman akurat mengenai musik Korea dalam Akhak gwebeom mendahului pencatatan musik serupa di barat.[5] Intisari buku ini adalah musik ritual a-ak, yang dianggap sebagai musik penting untuk menjalankan ritual Konfusianisme.[5]

Musik militer

Chwita

Chwita adalah jenis musik militer yang dimainkan di istana ketika gerbang utama dibuka untuk menyambut kedatangan raja yang pulang dari perjalanan, juga untuk menyambut utusan asing atau pawai militer.[8] Musik chwita dimainkan dengan berbagai jenis alat musik besar dan didominasi oleh alat musik taepyeongso yang memainkan melodi utama.[8] Musik chwita dimulai dengan suara pemimpin musik yang meneriakkan “myonggeum-iha…daechwita!” dengan mengangkat tongkatnya.[8] Permainan musik chwita memiliki 5 buah repertoar: chwita-gilgunak-giltaryong-byeoljutaryong-gunak,

(saya pernah menyaksikan dan mendengar musik militer traditional ini, berupa upacara pergantian penjaga istana ,saat berkunjung ke seoul tahun 2007, dpat dijadikan contoh bagi keraton Sulatn Jogya, guna menarik turis-Dr Iwan S)

Musik religius

Musik Konfusianisme

Alat musik pyeon-gyeong, Jongmyo Jerye.

Pada masa pemerintahan Raja Yejong dari Dinasti Goryeo (tahun 1105-1122), musik ritual Konfusianisme diperkenalkan dari Dinasti Song, Cina.[3] Musik ini dinamakan Taeseong-ak atau a-ak.[3] Kaisar Taizu, pendiri Dinasti Ming, menghadiahkan perangkat alat musik ritual kepada Raja Gongmin.[3] Musik ritual Konfusianisme pada masa Dinasti Joseon menjadi penting dan menggantikan Buddhisme sebagai agama negara.[3]

Musik merupakan faktor penting bagi Dinasti Joseon yang menganut Konfusianisme.[6] Dalam Konfusianisme, musik adalah sarana untuk menyempurnakan karakter manusia, memperindah masyarakat dan tradisi serta mengilhami pemerintahan yang lebih baik.[6] Musik tidak hanya menjadi menyenangkan untuk didengar, namun juga harus menjadi pelajaran bagi batin.[6] Musik yang buruk akan menjerumuskan masyarakat ke dalam kekacauan dan mengakibatkan kejatuhan negara.[6] Musik yang baik, ye-ak (musik ritual), ditingkatkan untuk memperbaiki lingkungan masyarakat, sementara musik yang kasar dan buruk yang dianggap akan menimbulkan kekacauan, tidak dapat diterima.[6]

Menurut Konfusius, musik yang tidak tepat akan mengakibatkan kejatuhan bagi negara.[6] Saat titinada dasar, tonggak dari semua nada, tidak disetel dengan benar, maka pada akhirnya akan menyebabkan rakyat menderita.[6] Titinada dasar yang fundamental ini dinamakan hwangjeong.[6] Raja Sejong adalah tokoh pertama yang menyadari pengaruh titinada dasar dalam musik Korea.[6] Pipa bambu yulgwan yang memproduksi titinada dasar, tidak hanya mengukur musik, namun berfungsi ganda sebagai standar harian untuk mengukur panjang, volume, dan berat.[6] Panjang pipa dijadikan sebagai unit standar panjang, jumlah jelai (palawija) yang muat masuk dalam pipa dianggap sebagai unit standar volume dan berat jelai adalah unit standar berat.[6] Penentuan ukuran panjang pipa yulgwan merupakan hal yang serius bagi kerajaan dan masyarakat Dinasti Joseon.[6]

Musik Buddhisme

Biksu memukul genderang sebelum beribadah, Haeinsa.

Dengan diperkenalkannya agama Buddha kepada masyarakat Korea di abad ke-4, musik bernafaskan Buddhisme mulai digunakan untuk menyampaikan tujuan-tujuan religius.[9] Buddhisme dijadikan sebagai agama negara oleh Dinasti Goryeo (935-1392) dan kesenian Buddhisme berkembang pesat, namun rekaman tertulis hanya sedikit yang tersisa.[9] Pengaruh musik Buddhis cukup besar pada musik rakyat dan bangsawan.[9] Jenis seni suara gagok memiliki kesamaan dalam teknik menyanyi dengan mantra beompae.[9] Musik Buddhis lain, yeongsan hoesang, berkembang dengan permainan alat musik orkestra dan terdiri dari banyak versi berbeda.[9] Musik agama Buddha yang dimainkan pada saat upacara-upacara dapat diklasifikasikan menjadi 3 jenis, yakni yeombul, hwacheong dan beompae.[9]

  • Yeombul: merupakan jenis mantra sutra yang dilantunkan pada upacara sehari-hari oleh biksu di dalam kuil dan disebut pula anchaebi sori atau lagu dalam ruangan.[9]
  • Beompae: adalah jenis mantra bakkachaebi sori atau lagu luar ruangan yang dilantunkan pada saat upacara khusus oleh biksu-biksu khusus yang menguasai musik Buddhis.[9]
  • Hwacheong: adalah jenis mantra yang dilantunkan menggunakan bahasa Korea untuk menyebarkan ajaran Buddha dalam bahasa yang mudah dimengeri.[9]

 Musik Shamanisme

Jeju chilmeoridang yeongdeung-gut, ritual Shamanisme (gut) yang diiringi permainan musik

Shamanisme merupakan kepercayaan tertua rakyat Korea yang menggabungkan unsur-unsur ritual penyembahan dengan musik dan tarian oleh pimpinan seorang dukun (mudang atau baksu).[9] Tidak hanya struktur ritual, namun gaya musik dan bentuk tarian masing-masing berbeda berdasarkan daerahnya.[9] Bagian-bagian pertunjukkan musik Shamanisme terdiri syair-syair dan permainan alat musik yang biasa ditampilkan dengan tari-tarian.[9]

Pengaruh musik shamanisme terhadap musik rakyat cukup besar.[9] Beberapa lagu Shamanisme diadaptasi menjadi lagu rakyat (minyo atau sori) yang populer, seperti changbu taryeong (harfiah:”lagu dukun lelaki”) dan noraetgarak (harfiah:”melodi lagu”) dari Seoul.[9] Jenis kesenian rakyat lain yang diadaptasi dari musik Shamanisme adalah sinawi, sanjo dan tari salpuri.[9]

Musik-musik ritual Shamanisme (gut) memiliki keunikan di masing-masing daerah di Semenanjung Korea, yang dikategorikan menjadi musik gut dari daerah barat laut, tengah, barat daya, timur dan Pulau Jeju.[10]

Musik instrumental

Permainan gayageum sanjo

Permainan musik instrumental disebut dengan istilah gi-ak, yaitu permainan alat musik tradisional, variasinya adalah[rujukan?]:

Sanjo adalah permainan musik solo yang berasal dari wilayah selatan Korea.[rujukan?] Sanjo berasal dari musik ritual shamanisme.[rujukan?] Tempo sanjo dimulai dari yang paling lambat sampai tercepat.[rujukan?] Berbagai alat musik dapat dimainkan dengan sanjo seperti geomungo (geomungo sanjo), gayageum (gayageum sanjo), ajaeng (ajaeng sanjo) dan sebagainya.[rujukan?]

 Musik rakyat

Musik rakyat Korea dapat dibedakan menjadi banyak jenis, antara lain nongak (musik petani), minyo dan pansori.[11][2]

 Nongak

Nongak

Nongak adalah permainan musik petani yang dipentaskan oleh kelompok pemusik yang terdiri dari para petani (nongaktae).[2] Permainan musik nongak diwariskan tanpa diketahui dengan jelas penciptanya.[11] Namun begitu, asal-usul nongak diperkirakan telah ada sejak zaman Tiga Kerajaan dari rekaman sejarah Cina kuno.[11] Catatan mengenai nongak juga dapat ditemukan dalam Babad Dinasti Joseon (Sillok), yang dipopulerkan oleh kelompok penghibur keliling.[11]

Saat ini, permainan musik nongak (nongak nori) didasarkan untuk berbagai aktivitas, antara lain ritual desa (gut), latihan militer, aktivitas-aktivitas kerja, atau murni sebagai hiburan.[11] Nongak memiliki variasi berdasarkan daerahnya, antara lain gyeonggi nongak, jwado nongak, udo nongak, honam nongak, samcheonpo nongak, uttari nongak dan yeongnam nongak.[11] Pertunjukkan nongak dapat berlangsung selama beberapa hari, yang meliputi permainan musik di kuil desa, sumur, rumah warga, kantor desa, yang terdiri dari pawai (gil-gut), mengetuk pintu gerbang (mun-gut), dan berjalan mengelilingi tembok halaman sebuah bangunan (heolsa-gut).[11]

Empat jenis alat musik utama nongak adalah kwaenggwari (gong kecil), janggo (genderang panjang), buk (genderang besar) dan jing (gong besar).[11] Para pemain musik lain memainkan alat musik sogo (genderang kecil) dan meniup nabal (terompet).[11]

Samul nori

Samul nori

Samul nori adalah jenis permainan musik tradisional yang berakar dari kesenian menghibur kelompok penghibur keliling (namsadangpae) pada masa lalu.[11] Kelompok namsadang menampilkan hiburan berupa nongak, menari, dan akrobat untuk mencari penghidupan.[11] Pada tahun 1978, jenis musik nongak baru ditampilkan oleh kelompok pemusik tradisional yang terdiri dari 4 orang, dipimpin oleh Kim Duk-soo (lahir 1952).[11] Jenis musik baru ini dinamakan samul nori dan saat ini dianggap sebagai musik tradisional yang bergaya urban.[11] Sejak saat itu, kelompok samul nori bermunculan di seluruh Korea.[11]

Samul nori disebut musik urban yang dibedakan dari nongak dan permainan musik keliling.[11] Berbeda dengan nongak yang ditampilkan dengan berdiri dan menari, samul nori dimainkan dengan duduk untuk mengkonsentrasikan permainan musik secara ritmik.[11]

 Musik vokal

Musik vokal (seong-ak) adalah jenis seni suara yang ditampilkan berdasarkan lirik-lirik cerita rakyat atau lagu rakyat.[rujukan?] Jenis musik vokal adalah jeong-ak dan minsok-ak.[rujukan?] Jeong-ak terbagi menjadi sijo, gasa dan gagok, sementara minsogak terbagi atas japga, minyo, pansori, musik agama Buddha dan musik Shamanisme.[rujukan?] Minyo dan pansori adalah jenis seni suara yang berakar dari tradisi nyanyian rakyat jelata, sementara chapga, sijo, gasa dan gagok adalah nyanyian yang berasal dari kalangan bangsawan dan istana.[7] Kedua jenis seni suara ini memiliki karakteristik yang berbeda.[7] Nyanyian rakyat jelata menerangkan kehidupan rakyat yang jujur, sementara nyanyian bangsawan menyuarakan perasaan dan emosi yang tidak sebebas nyanyian rakyat jelata.[7] Cara menyanyi kedua jenis nyanyian ini juga berbeda.[7] Lagu rakyat cenderung menyanyikan lirik dengan jangkauan nada maksimal, sementara nyanyian istana menggunakan teknik falsetto untuk mencapai jangkauan nada tinggi.[7]

Nyanyian rakyat merupakan cerminan perasaan dan kehidupan mereka yang penuh kesulitan dengan ekspresi tawa, candaan, tangisan dan bahasa kasar.[7] Pertunjukkan mereka selalu ditampilkan di lapangan terbuka.[7] Kehidupan masyarakat kelas atas dicirikan dengan batasan, hal yang dibuat-buat dan artifisial, sehingga berpengaruh pada musik mereka.[7] Mereka menampilkannya di dalam ruangan tertutup.[7]

 Minyo

Minyo atau sori adalah jenis nyanyian tradisional.[11] Istilah minyo berasal dari gabungan kata min (rakyat) dan yo (lagu).[11] Minyo diciptakan oleh musisi yang tidak diketahui dan telah berakar sejak lama.[11] Jenis seni suara ini dikenal sedikit mewariskan teks-teks tertulis dan bervariasi berdasarakan daerah.[11] Rakyat Korea menyanyikan minyo dalam kalimat yang sederhana untuk berbagai aktivitas seperti bekerja, hiburan dan upacara pemakaman.[11] Sebenarnya istilah minyo berasal dari bahasa Jepang pada saat penjajahan dimana gramofon diperkenalkan.[11] Musik-musik yang direkam dengan gramofon pada saat itu adalah jenis minyo baru (sin-minyo) yang ditampilkan oleh penyanyi profesional.[11]

Variasi

Minyo memiliki ragam yang bervariasi berdasarakan daerah-daerahnya di Korea.[11]

  • Namdo minyo
  • Seodo minyo
  • Gyeonggi minyo
  • Gyeongsang minyo
  • Jeju minyo

Pansori

!Artikel utama untuk bagian ini adalah: Pansori

Pansori adalah jenis seni suara tradisional Korea yang menggunakan suara alami untuk mencapai batas maksimum dengan cara unik.[7] Pansori adalah jenis musik rakyat yang diturunkan dari para penghibur sejak zaman Dinasti Joseon.[7] Lirik-lirik pansori menggambarkan emosi rakyat jelata yang jujur dan terbuka.[7] Saat dalam kondisi perasaan yang bagus, seorang penyanyi pansori dapat bernyani selama berjam-jam, namun jika tidak mereka hanya akan tampil satu jam saja.[3]

 Arirang

Arirang adalah jenis nyanyian rakyat yang paling populer di Korea.[11] Nyanyian ini dikenal secara luas sejak perilisan film bisu tahun 1926 karya Na Un-gyu yang juga berjudul sama, Arirang.[11] Arirang pada saat itu menjadi simbol gerakan kemerdekaan melawan penjajahan Jepang.[11] Versi daerah lagu arirang beragam berdasarkan daerahnya, mulai dari Jeongseon arirang, Jindo arirang dan Miryang arirang.[11] Asal-usul arirang diketahui berdasarkan cerita rakyat, namun penciptanya tak diketahui.[11]

Alat musik

!Artikel utama untuk bagian ini adalah: Alat musik tradisional Korea

Alat musik tradisional Korea terbuat dari berbagai bahan alam, seperti kayu dan metal.[7] Jumlah alat musik Korea yang masih digunakan sampai saat ini mencapai 65 jenis.[5] Beberapa diantaranya berasal dari Cina dan hanya digunakan pada upacara keagamaan.[5] Orang Korea menyebut alat musik petik menghasilkan “celah-celah sempit” saat dimainkan atau yang disebut oleh musisi sebagai bagian “rehat” dari suara, terutama pada saat memainkannya dalam tempo lambat secara solo.[7]

Pemain musik tradisional

Musik tradisional Korea tidak diwariskan melalui metode pencatatan musik (music scores) seperti musik barat, namun diturunkan dari pengajaran mulut ke mulut dan menggunakan perasaan.[12] Sejarah personal seorang musisi musik tradisional dianggap penting dan bakat yang dimilikinya dihargai.[12] Pada masa lalu musisi tradisional berada pada kelas sosial yang rendah dalam masyarakat Korea.[12] Namun, mereka menganggap itu adalah nasib mereka untuk hidup sebagai pemusik dan mewariskannya.[12] Banyak di antara mereka telah mengembangkan dan meningkatkan standar musik serta menciptakan musik-musik baru.[12]

Sejak masa Dinasti Joseon, musisi tradisional Korea dibagi atas dua kategori: musisi musik rakyat dan musisi musik istana.[12] Tradisi ini sampai kini hanya dilestarikan di Korea Selatan.[12] Musisi rakyat umumnya berasal dari keluarga dukun yang mementaskan musik dukun (mu-sok-ak) dari generasi ke generasi.[12] Kelompok warga yang berprofesi sebagai dukun melahirkan banyak musisi musik Korea yang terkenal.[12] Karya-karya musik dukun atau Shamanisme antara lain penampil musik sinawi atau musik instrumental yang diiringi tarian dukun.[12] Jenis musik ini berasal dari Korea bagian selatan.[12] Selain itu dari keluarga musisi ini lahir tradisi menyanyi opera tradisional pansori.[12] Begitu pula dengan pertunjukkan sanjo, menampilkan permainan alat musik secara solo.[12]

Musisi musik istana tidak hanya mewariskan teknik bermain musik istana kepada keturunan mereka, namun juga posisi sebagai pemusik istana.[12] Pada masa penjajahan Jepang (1910-1945), para musisi istana mulai mendalami seni suara gagok dan berbagai genre musik lain yang terkenal di masyarakat karena repertoarnya.[12] Sampai kini kelompok pemusik istana berkontribusi banyak terhadap perkembangan dan pelestarian musik klasik.[12]

 Musisi musik rakyat

Di masa lalu, status dukun (mudang atau baksu) dipandang rendah dalam masyakarat, namun pemusiknya mempunyai status lebih baik.[12] Anak-anak dari keluarga dukun selalu dilatih menyanyikan pansori.[12] Pansori dianggap sebagai bentuk musik yang paling bagus dan memiliki prospek cerah.[12] Di daerah asalnya, para musisi pansori dianggap sebagai artis terkenal dan beberapa bahkan dihargai dengan jabatan penting ketika mendapat kesempatan pentas di istana.[12] Itulah sebabnya seorang dukun yang berniat menyempurnakan keahlian bermusiknya, mempelajari pansori dengan giat.[12] Namun begitu, tidak semua keturunan dukun berbakat menyanyi pansori.[12] Mereka yang tidak memiliki keahlian pansori diajarkan keahlian lain seperti jultagi (berjalan di atas tali) atau akrobat.[12] Itulah sebabnya, keluarga dukun sangat erat kaitannya dengan kesenian dan musik tradisional rakyat Korea.[12]

Musisi musik istana

Musisi musik istana merupakan pemimpin dalam mengembangkan musik klasik Korea sampai saat ini.[12] Keluarga pemusik istana mewariskan kumpulan keahlian dan pengetahuan musik istana kepada keturunannya.[12] Sejak masa Dinasti Joseon, seleksi dan manajemen pemusik istana telah mengalami banyak perubahan.[12] Namun, para musisi yang terkenal berasal dari keluarga pemusik profesional.[12]

 Musik Korea saat ini

Pada masa lalu, seseorang tidak bisa menjadi musisi tanpa lahir dari keluarga pemusik.[12] Pelajaran musik diberikan melalui pelatihan.[12] Dengan perkembangan sistem pendidikan formal, para musisi tradisional pada saat ini menerima pendidikan musik di sekolah.[12] Terdapat banyak sekolah dasar, SMP, SMA, universitas atau sekolah tinggi yang mengkhususkan pada pendidikan musik tradisional.[12] Pada saat ini banyak orang yang menjadi musisi profesional dengan belajar musik tradisional di sekolah-sekolah semacam itu.[12] Namun, bagaimanapun juga, tradisi mewariskan musik dari generasi ke generasi masih tetap dipertahankan.[12] Banyak anak-anak dari pemusik rakyat yang mendalami musik di sekolah musik tradisional yang didirikan oleh orang tua mereka dan sebagian besar menjadi musisi musik rakyat yang profesional.[12]

 Pelestarian

Di awal abad ke-20, sebagian besar musik yang dipertunjukkan, ditulis atau diajarkan di Korea merupakan musik tradisional, begitu pula dengan bentuk kesenian yang lain.[13] Namun, perubahan drastis mulai terjadi dengan masuknya budaya asing, khususnya genre kesenian dari barat.[13] Saat ini, sebagian besar pertunjukkan musik yang dipentaskan di Korea adalah karya musik asing.[13] Walau begitu, minat terhadap musik tradisional juga besar.[13]

Awal mula pelestarian musik tradisional sebenarnya telah dimulai sejak tahun 1920-an, saat nasionalis kultural seperti Choe Nam-seon (1890-1957), Yi Neung-hwa (1865-1945), dan Song Seok-ha (1904-1948) mempromosikan kebudayaan nasional di tengah gencarnya pengaruh kebudayaan Jepang.[11]

Sebelum masa penjajahan, sistem pendidikan moderen telah diperkenalkan di Korea, namun pada saat penjajahan dimulai, kurikulum musik belum dimasukkan.[13] Pemerintah kolonial melarang pengajaran musik Korea di sekolah-sekolah sebagai bagian dari kebijakan untuk memusnahkan kebudayaan Korea.[13] Satu-satunya jenis musik yang diajarkan pada masa penjajahan adalah genre musik barat.[13]

Korea bebas dari penjajahan Jepang di akhir Perang Dunia II, namun musik tradisional telah terlupakan.[13] Sekolah-sekolah pada saat itu hanya berfokus pada musik klasik barat dan musisi Korea hanya menghasilkan gaya musik barat.[13] Setelah merdeka, pemerintah Korea Selatan melakukan upaya pelestarian terhadap musik tradisional dengan mengakui lagu-lagu rakyat dari berbagai propinsi sebagai aset budaya nasional pada tahun 1960-an.[13] Lalu, kemajuan pesat di bidang ekonomi pada tahun 1980-an ikut mengukuhkan keberadaan musik tradisional.[13] Berbagai universitas di Korea mulai menampilkan musik rakyat dan kelompok musik tradisional.[13] Pada tahun 1990-an, media mulai tertarik untuk merilis seri musik tradisional khas daerah, seperti MBC yang mengeluarkan karya musik rakyat Jeju dan Jeolla Selatan dalam bentuk CD.[13] Di tahun 1993, film musikal klasik berjudul Seopyeonje menjadi box-office yang ditonton lebih dari 10 juta orang, membuat masyarakat Korea terkesan sehingga tren musik tradisional kembali mendapat tempat.[13]

Manuskrip dan rekaman

Sejumlah besar volume penelitian yang diproduksi oleh para musisi Korea sejak tahun 1954, didasarkan pada studi mengenai dokumen dan manuskrip musik kuno serta pada genre musik aktual seperti musik rakyat dan pansori.[14] Karena alasan ini, reproduksi manuskrip musik produksi rekaman audio menjadi sangat penting bagi studi musik Korea.[14]

 Galeri

Musik militer, daechwita

Musik rakyat, nongak

Pemain alat musik daegeum

Penyanyi pansori

Pemain genderang buk

Pemain terompet taepyeongso

Pemain alat musik sogeum

 

the end @ copyright Dr Iwan suwandy

The Ambon Molluca Music record History(Sejarah Rekaman Musik Maluku)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Ambon Molluca   Music record History(Sejarah rekaman Musik Ambon Maluku  )Frame One :

The Ambon Molucca Music Record Before WW II :

No Info Still in Reseach

 

Frame Two :

The Ambon Molluca Music Record After WWII

A. Before 1965

1a.Composer C.Hehanusa

(a) Orkes Kroncong dibp C.Hehanusa

(b)Irama record productions. song Asal ale Mau Menanti ( C. Hehanusa) ,soloist  Rita Sahara

  1. Surat Undangan (Jules Fioole)
  2. Tjai Kopi
  3. Lamunanku (Sohar W)
  4. Asal Ale Mau Nanti (C. Hehanusa)

 

1b. Anneke Gronloh

Biografie van Anneke Gronloh

Anneke Grönloh is born in Indonesia, but the first years of her life were not easy, since she spend those in the Japanese Camps during the Second World War.
After the war, her family moves to Eindhoven, the Netherlands.
In the year 1955 she starts singing in the band Peter Koelewijn & Zijn Rockets a band from Peter Koelewijn but in 1959 she wins a talenthunt, receives a record contract, and in 1960 her first (Malay) single Asmara becomes a big hit in Singapore.
Anneke Grönloh is born in Indonesia, but the first years of her life were not easy, since she spend those in the Japanese Camps during the Second World War.
After the war, her family moves to Eindhoven, the Netherlands.
In the year 1955 she starts singing in the band Peter Koelewijn & Zijn Rockets a band from Peter Koelewijn but in 1959 she wins a talenthunt, receives a record contract, and in 1960 her first (Malay) single Asmara becomes a big hit in Singapore. she became popular in Indonesia  when singing ambon song Burung Kakak Tua, when Bunga anggrek Mulai berbungga(When Orchid flowe bloemen).
Slowly her popularity grows in the Netherlands till in 1962 she storms into the hitparade with Brandend zand where it remains for weeks only to be replaced by her next record Paradiso.
Anneke is the first Dutch teen idol.
Internationally she does well in Indonesia, Singapore and Malaysia and German songs are released in Germany.
Jij bent mijn leven:the Dutch entry for the 1964 Eurovision Song Contest. Not a winner, but she receives the International Press Award and Audience Award.
When new kind of music enters the world of teenagers, Anneke no longer has hits in the hitparade, but through the years she makes a comeback and she is still very popular, even in Indonesia where her songs like Paradiso, Cimeroni and Surabaya are real classics, played on the radio almost weekly.
She celebrated her 45th aniversary as an artist in 2005 with the release of a very special DVD, with unique material on the Eurovision Song Contest in 1964, her wedding and career.

2a.Bram Tittaley

Keroncong asli Bram Aceh

Bram Aceh atau Bram Titaley yang dijuluki “Buaya Keroncong” sejak tahun 30-an sudah mulai menyanyi. Berikut ini beberapa lagu irama keroncong oleh kakek dari Harvey Malaiholo ini dengan iringan Orkes Keroncong Senja Ayu. Pak. Fauzi silahkan nikmati suara berat oleh Bram Aceh.

  1. Kr. Tanah Airku ( Kelly Puspita, 1960)
  2. Kr. Moresko (N N, 1930)
  3. Kr. Pasar Gambir (?, 1930)
  4. Bunga Anggrek (N N, 1910)
  5. Schoon Ver Van You (N N, 1930)
  6. Salabinta (N N, 1955)
  7. Terkenang Kenang (Sariwono, 1950)
  8. Dibawah Sinar Bulan Purnama (Maladi, 1940)

2b George de Fretes

 

George de Fretes and His Royal Hawaiian Minstrels

 

 
Indonesian artist, born in Bandoeng on December 23, 1921. From a young age he started to teach himself to play ukulele and Hawaiian guitar, by listening to records by Sol Hoopii and Andy Iona Long. In 1938 he formed The Royal Hawaiian Quintet, which became The Royal Hawaiian Minstrels one year later. With both this band and various other ones he continued to perform in Indonesia during the 1940s and 1950s. In 1958 the artist went to The Netherlands, where he reformed “Royal Hawaiian Minstrels” and the Krontjong band “Suara Istana”. Both bands were very succesful during the 1960s. In 1969 the artist settled in Los Angeles, U.S.A., where he passed away on November 19, 1981.

3.Lokananta souvenier record,Ten Year  Anniversarry  Asia-Africa Conference.(1965).

4.Ade Manahutu

5.Patty Sisters

Pada jamannya lagu seperti Puncak Pas, Dondong Apa Salak yang dibawakan oleh Pattie Bersaudara pernah menggema di setiap radio pemerintah maupun swasta. Personil Pattie Bersaudara adalah Nina (alm) istri dari Nonong adik Titiek Puspa, dan Sylvi istrinya Cucung (alm) pemain Bonggo Los Morenos. Lagu Pattie ini diiringi oleh Orkes Pantja Nada Pimpinan Enteng Tanamal.

  1. PUNCAK PAS
  2. RIUNG GUNUNG
  3. KAU TELAH KEMBALI
  4. PURA PURA
  5. RUJAK ULEG
  6. DONDONG OPO SALAK
  7. PITIK CILIK

6.Bob Tutupoly

  Bob Tutupoly  

Bob Tutupoli penyanyi serba bisa yang sinar terang keartisannya tetap bercahaya di segala jaman, sangat mengerti bagaimana memaknai hidup. Ia berprinsip, kalau lagi susah jangan banyak mengeluh karena di bawah kita masih banyak orang yang lebih susah. Saat artis berhasil meraih posisi tingkat dunia jangan pula terlalu disanjung oleh media massa, atau sebaliknya jangan pula dicaci-maki jika tidak berhasil menuai sukses. Bob memang pernah berkali-kali berada di atas atau di bawah ketenaran.

Karena itu banyak prinsip hidup yang bisa digali dari artis yang memulai ketenarannya sejak mulai bermukim di Jakarta pada dekade 1960-an. Bob kelahiran Surabaya 13 November 1939, mulai rekaman di Jakarta tahun 1965-1966 dengan album pertama lagu-lagu Natal bersama Pattie Bersaudara. Selanjutnya, Bob berturut-turut meluncurkan album Lidah Tak Bertulang yang berhasil memperoleh penghargaan Golden Record, lalu Tiada Maaf Bagimu, Tinggi Gunung Seribu Janji, dan lain-lain.

Pemilik nama lengkap Bobby Willem Tutupoly yang terlahir sebagai anak kedua dari lima bersaudara, mewarisi bakat menyanyi dari orangtua. Sang Ayah Adolf Laurens Tutupoly adalah pemain suling serba bisa, demikian pula Sang Ibu Elisabeth Wilhemmina Henket-Sahusilawane seorang penyanyi gereja. Hanya saja keduanya bukanlah pekerja seni profesional.

Bob sudah menunjukkan bakat nyanyi semenjak masih di duduk di bangku taman kanak-kanak, di Yogyakarta. Sang Ayah sesungguhnya tak terlalu berharap, bahkan berusaha agar Bob tak menjadi penyanyi profesional. Karena dalam pandangan ayah masa depan seniman ketika itu terlihat suram-suram saja. Namun Bob, begitu menginjak bangku SMP bersama teman-teman sudah berani mendirikan grup band. Demikian pula ketika di bangku SMA Bob diajak bergabung oleh band-band asal Surabaya. Maka di tahun 1959 Bob bersama kawan-kawan memanfaatkan kesempatan mengikuti festival band di Gedung Ikada, Jakarta, dan berhasil keluar sebagai juara pertama.

Kecintaan terhadap musik membuat Bob menomor duakan kuliah di Fakultas Ekonomi Universitas Airlangga, Surabaya. Kuliah Bob berantakan macet di tingkat tiga. Ketika pindah ke Bandung dan berharap bisa menjadi mahasiswa yang baik di Fakultas Ekonomi Universitas Padjadjaran, hasilnya tetap sama saja. Bob malah asyik bergabung dengan Band Crescendo yang rutin manggung di beberapa klub malam di Bumi Sangkuriang.

Bob kemudian berhasil bergabung dengan Bill Saragih di Band The Jazz Riders di tahun 1960. Mereka antara lain berkesempatan manggung di Hotel Indonesia, sebuah hotel favorit dan termewah sekaligus menjadi landmark kota Jakarta ketika itu. Ketika sudah mulai bermukim di Jakarta inilah Bob, pada tahun 1965-1966 memulai pekerjaan besarnya memasuki dapur rekaman. Ia mengawalinya dengan menyanyikan lagu-lagu Natal bersama Pattie Bersaudara. Selanjutnya adalah cerita tentang kecemerlangan sinar terang Bob sebagai penyanyi serba bisa, pengusung irama 1960-an namun sesekali dibumbui pula dengan berbagai kegagalan. Namun kegagalan ketika berada di tangan seorang anak manusia yang pandai memaknai hidup, itu bisa berubah menjadi kearifan baru untuk kemudian mendatangkan kecemerlangan lain.

Bob yang sesungguhnya tak bisa do re mi fa sol merasa kok begitu gampangnya berada di atas keberhasilan dan popularitas. Ia lalu memberanikan diri pergi ke Amerika untuk mendapatkan tempat baru di sana. Itu sebab sejak tahun 1969 penggemar tak pernah lagi mendengar senandung Lidah Tak Bertulang, Tiada Maaf Bagimu, atau Tinggi Gunung Seribu Janji, langsung dari bibir manis Bob. Bob hilang dari peredaran sebab lebih suka memimpin sebuah restoran milik Pertamina di kota New York, sekaligus merangkap sebagai penyanyi di situ.

Di New York jabatan resmi Bob adalah Kepala Public Relations Pertamina New York (1972-1976), sekaligus Manajer merangkap Entertainer Restoran Ramayana New York (1972).

Harapan dan impian Bob pada akhirnya meleset. Karena Bob adalah artis non-Amerika, ia sulit menembus birokrasi dan sistem ekonomi yang kuat untuk merekam suara atau sekadar tampil dalam suatu pertunjukan panggung. Ketidakberhasilan Bob meniti karir keartisan masih diperparah dengan kegagalan pernikahannya dengan seorang perempuan berdarah Amerika. Bob segera kembali ke tanah air.

Tahun 1977 Bob di Indonesia kembali memasuki dapur rekaman hingga tercetuslah lagu Widuri, sebuah masterpiece lagu pop nasional yang sekaligus lekat sebagai trademark abadi buat Bob. Bob pun kembali mendapatkan penghargaan Golden Record. Uang dari keberhasilan Widuri Bob manfaatkan untuk membeli tanah dan membangun rumah yang sekaligus dijadikan Bob kantor perusahaan yang miliknya, PT Widuri Utama. Perusahaan ini bergerak di bisnis hiburan dan pembangunan rumah untuk para transmigran.

Selain penyanyi serba bisa Bob dikenal pula sebagai bintang panggung. Ia pernah lama menghibur pemirsa televisi sebagai pemandu acara sejumlah kuis di TVRI. Kesibukan Bob memang tak pernah berhenti. Ia pandai memilih pekerjaan yang bisa memelihara keawetan dirinya sebagai artis panggung. Bob adalah pemandu acara musik televisi “Tembang Kenangan” yang menghadirkan nuansa kenangan nostalgia hidup tahun-tahun 1960-an. Bob masih enggan membuat album karena ogah berhadapan dengan pembajakan yang tak kunjung henti. Karena hobi main golf setiap kali melihat matahari rasanya Bob ingin main golf saja.

Penyuka warna-warna cerah untuk pakaian demi membalut kulitnya yang rada hitam, Nyong Ambon pengagum Bunda Theresa dan Nelson Mandela ini dengan rendah hati mengisahkan kunci sukses kehidupannya salah satunya mungkin karena sudah takdir saja. Kunci kedua ia mempunyai disiplin yang sangat kuat.

Kunci kedua inilah agaknya yang membuat Bob tak lagi mengulangi kegagalan pernikahannya. Bob dengan istri Rosmaya Suti Nasution serta putri tunggal Sasha Karina Tutupoly sukses membina keluarga, sebagaimana Bob sukses di atas panggung hiburan. Sebab Bob berprinsip di atas panggung ia adalah artis ternama namun selepas dari itu ia adalah suami dari istri ayah dari anak semata wayang dan kepala keluarga sekaligus imam dari keluarga. Dengan posisi demikian Bob sukses menanamkan filosofi ke dalam keluarga, kalau lagi susah jangan banyak mengeluh karena di bawah kita masih banyak orang yang lebih susah.

Demikian pula kepada artis-artis yang berhasil mencapai posisi tingkat dunia, sebagai senior yang sudah banyak merasakan pahit-getir dan asam-manis dunia keartisan, Bob memberi saran agar artis jangan terlalu disanjung oleh media massa dan jangan pula dicaci maki manakala tidak berhasil menuai sukses. Peluang artis Indonesia meraih posisi tingkat dunia Bob katakan semakin terbuka luas karena adanya globalisasi, keterbukaan, dan teknologi yang begitu tinggi. Semua kemajuan merupakan peluang terbuka bagi artis-artis untuk meraih posisi dunia.

Bob melihat musik Indonesia sebetulnya sangat kaya namun susah sekali untuk mencari ke-Indonesiaannya. Ke-Indonesiaan yang dimaksudklan Bob mungkin salah satunya bisa

 

B.After 1965

1.Broery Marantika (Pesulima)

Broery


Broery (June 25, 1944 – April 7, 2000) was the stage name of the famous Indonesian singer Broery Pesulima, also known as Broery Marantika.

Broery was born in Ambon, Maluku as “Simon Dominggus Pesulima”. His parents were Gijsberth Pesulima and Wilmintje Marantika.

he have ever merried with the Malaysian singer Anita Serawak and later have divorced.look anita sarawak record found in Indonesia by Dr Iwan S below

He died on 7 April 2000 in Jakarta.

Contents

//

 List of songs

  • Widuri
  • Mengapa Harus Jumpa
  • Siti Nurbaya
  • Seiring dan Sejalan (duet with Sharifah Aini from Malaysia)
  • Selamat Tinggal
  • Aku Jatuh Cinta
  • Ayah
  • Kharisma Cinta
  • Aku Orang Tak punya
  • Duri Dalam Cinta
  • Senja Di Kuala Lumpur
  • Sabar Menanti
  • Rindumu Rinduku
  • Abang Beca
  • Kasih
  • Biarkan bulan bicara
  • Cinta
  • Waktu potong Padi
  • Sabar Menanti
  • Mungkinkah
  • Antara Cinta dan Dusta
  • Balada seorang Minta-minta
  • Alam Jadi saksi
  • Rindumu rinduku
  • Senja Kelabu
  • Setangkai Bunga Anggrek (duet with Emillia Contessa) from Indonesia
  • Bahasa Cinta (duet with Vina Panduwinata)
  • Untuk apa Lagi (duet with Vina Panduwinata)
  • Jangan ada dusta di antara kita (duet with Dewi Yull)
  • Kharisma Cinta (duet with Dewi Yull)
  • Segalaku Untukmu (duet with Dewi Yull)
  • Rindu Yang Terlarang (duet with Dewi Yull)
  • Dekat Tapi Jauh (duet with Ziana Zain from Malaysia

Album

 Music Award

  • 1997 He was winner with his song Surat Untuk Kekasih at Malaysia Official Music Industry Award ( AIM ).
  • 1996 The Best of Sound Track Album of the Movie at Malaysia Hapuslah Air Mata( wipe your tears )
  • 1991 Win of six Categories at Jakarta Music Festival in Best Vidio, Clip, Sound track, Composition and Producer He sings Once There Was Love

 Filmography

  • Jangan biarkan mereka lapar 1974
  • Lagu untukmu 1973
  • Akhir sebuah impian 1973
  • Istriku sayang istriku malang 1977
  • Kasih sayang 1974
  • Wajah tiga perempuan 1976
  • Impian perawan 1976
  • Brandal – brandal metropolitan 1971
  • Bawang putih 1974
  • Perempuan histiris 1976
  • Sesuatu yang indah 1976
  • Matahari hampir terbenam 1971
  • Hapuslah air matamu 1975

Anita Sarawak

Anita Sarawak

Anita Sarawak.
Gambar oleh Laman web Jaggat
Latar belakang
Nama lahir Ithnaini Mohd Taib
Nama lain Anita Sarawak
Lahir 23 Mac 1952 (umur 58)
Asal Bendera Singapura Singapura
Genre Wanita
Pekerjaan Penyanyi, Pelakon , Pengacara

Anita Sarawak (lahir 23 Mac 1952[1]) atau Ithnaini binte Mohd Taib merupakan seorang penyanyi kelahiran Singapura, yang pernah menerima anugerah dari “Asian Entertainment Establishment” kerana perkhidmatannya kepada industri hiburan. Selain daripada banyak anugerah piring emas yang diterimanya, Anita pernah juga dipilih sebagai ‘Dewi Utama’ (The Top Diva) di Asia.

Dilahirkan kepada seorang penerbit filem dan pelakon terkenal dan ibunda yang merupakan seniwati filem Melayu yang mashyur iaitu Allahyarham S. Roomai Noor dan Allahyarhamah Siput Sarawak. Ibubapanya berpisah apabila Anita berusia sembilan bulan. Dia merupakan anak tunggal hasil perkahwinan Roomai Noor dan Siput Sarawak,[2] walaupun mempunyai 15 adik beradik angkat, termasuk pelakon dan bekas model terkemuka Noor Kumalasari.

Anita bermula kerjayanya sebagai penyanyi sewaktu dia berumur lima belas di Singapura. Ibundanya selalu mengiringinya. Akhirnya, Anita ditemui oleh EMI Records dan mencapai satu tempoh yang amat berjaya, mencatatkan satu kejayaan demi satu kejayaan dengan nyanyian solonya. Dia telah banyak kali menerima anugerah piring emas.

Setelah mencapai kemasyhuran di Asia, pada 1985 Anita meninggalkan Singapura untuk menuju ke Amerika Syarikat dan mengikat kontrak dengan Caesar’s Palace di Las Vegas, sebuah hotel dan kasino yang termasyhur di dunia. Tanpa dirancang, kerjayanya di sana berlangsung selama hampir 20 tahun, satu rekod di Las Vegas.

Kepopularannya disebabkan oleh usaha-usaha sentiasa mengubah gaya persembahannya. Selain daripada mengimbangkan persembahan lagu-lagu klasik dan lagu-lagu sezaman, Anita juga terpaksa sentiasa menukar pemain-pemain muzik dalam pancaragamnya, American Dream, sesuatu tindakan yang amat dikesalinya. Bagaimanapun, Anita dibantu oleh pengarah muzik, Nate Wingfield, yang mempunyai reputasi yang dapat menarik pemain-pemain yang terbaik dalam dunia muzik.

Selepas hampir 20 tahun di luar negeri, Anita kemudian memutuskan pulang ke Singapura dan menetap di Kuala Lumpur untuk meneruskan kerjaya sebagai penghibur. Sebelum menerima tawaran menjadi hosTV di Malaysia Anita banyak mengacarakan rancangan2 hiburan Inggeris dan Melayu di Mediacorp TV & SURIA CHANNEL di Singapura antaranya seperti :

  • Phua Chu Kang (cameo appearance guest artist)
  • SPEAK OF A Diva
  • Bersama ANITA
  • MAHLIGAI KITA

Bila ditanyai saatnya yang amat berbangga, Anita telah menujukan kepada empat peristiwa dalam kehidupannya, iaitu:

  • sewaktu dipilih sebagai ‘Dewi Utama’ (The Top Diva) di Asia;
  • sewaktu menerima anugerah dari Asian Entertainment Establishment kerana perkhidmatannya kepada industri hiburan;
  • mengendalikan rancangan temu bualnya di Astro; serta
  • kontrak perakamannya dengan KRU.

Kini, Anita mempunyai sitcom sendiri dan ingin menumpukan masanya dalam bidang filem. Selain daripada persembahan-persembahannya di hadapan penonton, dia amat sibuk dengan kerja amal. Bagaimanapun, Anita juga telah melancarkan barang kemas sendiri yang digelarkan “Anita Sarawak, Koleksi Cinta”.

Anita sudah menghasilkan banyak album EP dan LP dari 1974 dalam bahasa Inggeris dan Melayu. Dalam tahun 1975 , Anita berduet dengan Ismail Haron, dan membentuk pasangan duet yang ideal ketika itu. Maka lahirlah album Ismail & Anita. Judul dan lagu-lagu di bawah ini adalah seglintir sahaja.

Pada tahun 2008, Anita telah diberi Anugerah OXCEL (The Oxford Centre for Leadership)Lifetime Achievement Award di OXCEL International Conference. Anugerah itu mengiktiraf kejayaan sebagai professional yang berjaya bukan sahaja di Asia tetapi juga di Las Vegas, USA.

2. Melky Goeslow

Melky Goeslaw

Melky Goeslaw (Morotai, Halmahera, 7 Mei 1947 – Jakarta, 20 Desember 2006) adalah penyanyi Indonesia yang pernah memperoleh sejumlah penghargaan nasional maupun internasional atas prestasinya dalam bidang seni ini.

Daftar isi

 

//

 Karier

Melky pernah menjadi salah satu penyanyi terbaik yang dimiliki Indonesia. Lagu-lagu yang dibawakannya banyak yang mendapat sambutan masyarakat. Beberapa lagunya yang terkenal adalah Pergi untuk Kembali, Hiroshima dan Nagasaki dan Tuhan Semesta Alam. Ia sempat bernyanyi duet dengan penyanyi Diana Nasution, dan lagu mereka Bila Cengkeh Berbunga, meledak di pasaran.

 Penghargaan

Pada 1977 ia bersama Diana merebut juara kedua Festival Penyanyi Tingkat Nasional. Pada 1995 di Jepang ia memperoleh Penghargaan Kawakami untuk kategori penyanyi pop.

 Akhir hidup

Melky Goeslaw meninggal dunia setelah menderita sejumlah komplikasi karena kanker payudara stadium empat, penyakit pada paru-paru, diabetes, dan jantung.

Ia sempat dibawa ke Rumah Sakit MMC, Kuningan, Jakarta, namun karena kondisinya sudah kritis, ia kemudian dibawa ke Rumah Sakit Pusat Pertamina. Setibanya di Instalasi Gawat Darurat rumah sakit itu, ternyata Melky telah meninggal dunia, kemungkinan selagi di perjalanan.

 Keluarga

Melky Goeslaw mempunyai beberapa orang anak, salah satunya adalah Melly Goeslaw yang juga menjadi penyanyi dan pencipta lagu. Anaknya, Tansa Goeslaw, sudah lebih dulu mendahuluinya.

Pemakaman

Jenazah Melky dikebumikan di TPU Tanah Kusir, Jakarta Selatan, pada hari Jumat, 22 Desember, di samping makam Tansa.

3.Harvey Malaiholo

Harvey Malaiholo

Harvey Benjamin  Malaiholo (Harvey Malaiholo) was born in Jakarta, May 3, 1962, is an Indonesian singer. This singer launches album contains 12 songs that hits all the 20-year career, entitled Reflections of Harvey Malaiholo (Greatest Hits 1987-2007).
The album has involved five stylists best music of Indonesia, namely Addie MS, Elfa Secioria, Erwin Gutawa, Yovie Widianto, and cultivation. Harvey also received support from Dian Pramana Panduwinata Poetra and Vina, who are willing duet, each in their songs and I Realize That Love.
Alumnus of the Faculty of Social and Political Sciences, University of Indonesia (UI) is to start recording first album at age 11 years. Since childhood, the eldest of three brothers have been taught to be responsible to maintain his family. “My father was a sailor. Each will go sailing, he always says, keep the mother and younger siblings, “said the man was 43 years old, still remembering.
Indeed, since childhood, Harvey was trained with the affairs within the responsibility and open communication by their parents – (late) DB Malaiholo and M. Malaiholo. “We used to tell each other and focus on the obligations we have to do, especially about education,” says the singer who once dubbed “tiger festival” is.
In Haervey family have a strong presumption that the correlation between formal education and the art of singing. Regardless of that, young Harvey spent his time with joy wrapped up in love with her parents and two siblings. It is an impression on him. “It’s become one of my mirror to uphold the meaning of love in a family,” said the man ora et bermoto this lab.
Men who never appeared in the music arena North Sea Jazz Festival is a family rate of the entire estuary has always been searching for meaning of life. “Family is my life. No matter what I strive to be returned to the family, “he said, seriously.
Now, Harvey has been a complete life. Malaiholo marriage to Lolita – which also doubles as his manager – has been endowed with two sons, Joshua Benjamin Malaiholo (14 years) and Joshua Benjamin Malaiholo (2 years). “They are God’s gift to me awake and give them the best,” said choir director who had joined in this Elfa’s Singer.
As head of the family, Harvey instill openness in communication. This method also is a foundation to educate Joshua and Beni. “I often spend time chatting with them,” he said. He added that the importance of formal education for their children. However, as an art worker, Harvey felt obliged to introduce the values of art to the two pieces of his heart. “Although they did not want to become an art worker, at least they love art,” she said. According to him, a love of art capable of honing instincts someone sensitivity.
However, Harvey and Lolita continue to give to his children the freedom to select the fields you want they do. “Joshua is starting to look interested in sports,” said the man who had joined the basketball team this UI.
Concerning the position of the wife who became a partner at home and at work, Harvey admitted encountering many obstacles in the beginning. Initially, doubts had occurred to make Lolita as a manager. “Several times I had discussed the matter with him,” said the singer of this song That’s Love.
Over time, it is no longer a major problem. In fact, he argues, become much more open communication. “I feel no chemistry with my wife at work,” says a fan of this biography books. Another consideration, he said, Lolita has the competence in that position. “All arranged more neatly. If so, professionally it’s brilliant, “he said. Viewed from different angles, for Harvey the wife’s position as a manager to give a positive input for their domestic life.
However, although not admitted romantic, Harvey always keep the intimacy with his wife. Start walking with the hand to travel abroad alone, like a repeat period of their courtship that lasted five years.
He felt warm in the middle of the family, while his spare time is filled with a gathering at home, watching TV, or just to chat. “Sometimes me and Joshua’s conquest television remote control,” she said, laughing. Occasionally, he was spoiling their holidays with the family during the weekend. “Usually when the school holidays, we’d vacation together,” he said.
Harvey told me, at certain moments, such as Christmas or birthday, they always come together and exchange gifts. This black color buff to enjoy and get peace when with his wife and two children. “I never take Joshua to the studio. I sing, she slept under the speakers, “said festival Stars won the first national Radio and Television at the age of 14 this year. He, then smiled. However, his eyes still wander about all the beauty with the people closest ever gone through.
Associated with a single grand concert desire HARVEY MALAIHOLO gig was not long enough. However, that does not mean losing fans. Proven, concerts mininya siphon hundreds of spectators. The singer had moved to three-decade designing a concert grand. “The next concert I want a much larger scale so that more spectators who came,” said Harvey. Harvey held a mini concert at the Hard Rock Cafe, Jakarta. He menembangkan songs from the best hits album, Reflections of Harvey Malaiholo.
Hundreds of loyal fans, including Vina Panduwinata, Rafika Duri, Maya, Surya Saputra, Cynthia Lamusu, and Heddy Jonah, attend the event. Harvey brings 10 songs, including Say Only, Thanks Love, and Get Up is the favorite of fans.
Voiced singer with a distinctive tone that recognizes long-time concert this lack of sponsorship. That’s why he was unable to hold a great performance. It was funny, ‘tigers lack of sponsorship the festival instead? [Manly / bang]
Several awards and festivals have been followed Harvey Malaiholo:1. Participant, Cerbul de Aur Song Festival, Bosof, Romania 19932. 1st Prize For Jakarta’s Radio & Television Singer Contest 19753. 1st Prize for Indonesia’s Radio & Television’s Singer Contest 19764. The Best Singer Of National Pop Song Festival 19865. The Best Singer Of National Pop Song Festival 19876. The Best Singer Of National Pop Song Festival 19887. The Best Singer Of National Pop Song Festival 19918. Kawakami’s Special Award, The 13th World Popular Song Festival, Tokyo, Japan 19829. Best Performer, 1st Golden Kite World Song Festival, Kuala Lumpur, Malaysia 198410. 2nd Prize, 2nd Golden Kite World Song Festival, Kuala Lumpur, Malaysia 198611. Best Performer, The 17th World Popular Song Festival, Tokyo, Japan 198612. Best Performer, ASEAN Popular Song Festival, Singapore 198813. Participant’s The Vina del Mar World Song Festival, Chile 198814. Best Singer with Elfa’s Singer, ASEAN Popular Song Festival, Manila, Philippines 198915. Silver Award with Mask ‘n Mask Band, Band Explotion, Tokyo, Japan 1 98916. Participant, with Masks’ n Mask Band, The Star Search Program, Los Angeles, USA 198917. Participant, with Elfa’s Combo Band, North Sea Jazz Festival, Den Haag, Holland 199018. Participant, with Bhaskara Band, North Sea Jazz festival, Den Haag, Holland 199119. Representing Indoneisa on the Opening & Closing Ceremony Of The 17th Sea Games, Singapore

4. Yopie Latul

Yopie Latul

.

Yopie Latul adalah seorang penyanyi Indonesia asal Ambon, Maluku. Pada tahun 1994 Dr Iwan Suwandy saat bertugas di Pontianak pernah bertemu dan melihat pergelaran musik acara Bhayangkari POLDA KALBAR atas saran Ibu Kapolda .

Sudah dicari biografinya tetapi belum ketemu sedang diusahakan.

Yopie Latul MP4 Video

list
// <![CDATA[
document.write(”);
// ]]> 

Yopie Latul – Simalakama 2Lyric/Composer:Aat ArsyadViewDownload Yopie Latul, Poco Poco Yopie Latul, Poco PocoCollection of high quality Indonesian KARAOKES. Enjoy!!

Yopi Latul Yopi Latulalbum yopi latul

Enggo Lari – Yopie Latul.wmv Enggo Lari – Yopie Latul.wmv 

Goyang – Yopie Latul – Ambon Jazz Rock Goyang – Yopie Latul – Ambon Jazz Rockold 80’s ambon jazz rock tape Yopie Latul – Goyang

Yopie Latul-nona Papua Yopie Latul-nona Papual

Yopie Latul – Seliter Dua Liter Yopie Latul – Seliter Dua LiterLyric/Composer:Didin AbuViewDownload Yopie Latul – Siw Sang Fa Yopie Latul – Siw Sang FaYihiii!!ViewDo Yopie Latul – Poco Poco Yopie Latul – Poco Pocothe tuichi’s engagement

2by2 – Simalakama (mtv Karaoke) Oa Yopie Latul 2by2 – Simalakama (mtv Karaoke) Oa Yopie LatulMalaysia Composer/Lyricist – Cover Song (CC) Copyright Controlled by Suria Records Video by SURIA Records (SRC) @ 1999 2by2 Group Members : – Faizal – Halim (Halim Khan) – Neiziman – Zul

Yopie Latul, Jawaban Sms Yopie Latul, Jawaban SmsCollection of high quality Indonesian KARAOKES. Enjoy!!

Glenn Fredly Ft. Yopie Latul – Sudah Belayar Glenn Fredly Ft. Yopie Latul – Sudah Belayar

d Mtv Yopie Latul – Poco Poco Mtv Yopie Latul – Poco Pocosuaz fmy

d 01 – Special Natal – Putra Tunggal Kudus – Yopie Latul 01 – Special Natal – Putra Tunggal Kudus – Yopie Latul01 – Special Natal – Putra Tunggal Kudus – Yopie LatulViewDownload Poco-poco Dance Yopie Latul Poco-poco Dance Yopie LatulBalenggang pata-pata Ngana pe goyang pica-pica Ngana pe bodi poco-poco Cuma ngana yang kita cinta Cuma ngana yang kita sayang Cuma ngana suka biking pusing Ngana bilang Kita na sayang Rasa hati ini ma..

.

ad Yopie Latul – Kembalikan Baliku + Lyrics Yopie Latul – Kembalikan Baliku + LyricsLagu karya emas Guruh Soekarno Putra ini pernah mewakili Indonesia di World Popular Song Festival di Tokyo Jepang, mewakili Indonesia pada World Populer Song Festival 1987 di Tokyo. Lagu ini berhasil …

 Andi Meriem & Yopie Latul Jumpa Lagi Andi Meriem & Yopie Latul Jumpa Lagiduet andi meriem mattalatta dan yopie latul di acara selekta pop tvri membawakan lagu ciptaan dodo zakaria

Hitam Manggustang yopie Latul Hitam Manggustang yopie LatulHitam tapi manis

d Poco Poco – Slam Dunk Contest Poco Poco – Slam Dunk Contestgymnastics, senam best sports. yopie latul song Yopie Latul-simalakama Yopie Latul-simalakamaMUSIC INDONESIA,MALUKU SONG,BY MAHYUDIN IN JAPAN

 Diskografi

  • The Best of Yopie Latul 1998 “Hey Gadis” dan “Emen” diproduksi oleh Blackboard
  • Lomba Cipta Lagu Pembangunan 1987. Yopie menyanyikan dalam lagu “Bersatulah” diproduksi Asia Record
  • Album dari Niagara. Yopie menyanyikan lagu “Metro Jakarta” di Produksi oleh Billboard Indonesia
  • Album Cinta pop Kreatif 1989. Yopie menyanyikan lagu “Ketika Cinta Bersatu” diproduksi Harpa record
  • 7 BintangJangan Menambah Dosa. Yopie duet dengan Mus Mujiono “Daripada-daripada” diproduksi Hins Collection
  • Ekki Soekarno Kharisma Indonesia 2. Yopie menyanyikan lagu “Dea Deo” diproduksi oleh Atlantic Record
  • Festifal lagu popular Indonesia 1987. Yopie menyanyikan lagu “Kembalikan Baliku” diproduksi Bulletin record
  • Festifal Lagu popular Indonesia 1986. Yopie menyanyikan lagu “Ayun Langkamu” diproduksi oleh Billboard
  • Dian PP – Fantasi. Yopie menyanyikan lagu “Hasrat dan Cinta” diproduksi Hins Collection
  • Dian PP – Jalan masih Panjang 1989. Yopie menyanyikan lagu “Ketika Cinta Bersatu” di produksi Hins Collection
  • Kami & Deddy Dhukun ABG. Yopie menyanyikan lagu “Banyak cara banyak jalan”
  • Album Indonesia 10 “Semua Karena Kau” – berduet dgn Deddy Dhukun
  • Album Jopie Latul – Ambon Jazz Rock diproduksi Atlantic record. Mari Badansa, Enggo Lari, Mama Beta, Nusaiwe, Beta Cuma Rindu, Hasa Hasa Ambon, Huhate, Bulang Terang, Goyang Goyang, Ambon Manise, Kawengit Lari Pung Sansara, Beta Berlayar

the end @  copyright Dr Iwan Suwandy 2011

 

Sejarah Rekaman Musik Sunda Jawa Barat(The Sunda west Java Music Record History)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Sunda WestJava   Music record History(Sejarah rekaman Musik Sunda Jawa Barat)Frame One :

The Traditional Sunda Music Record.

 1. Before WW II

No Info,Still in reasech,please the collectors help me for informations,thanks.

 

2.Post WW II

1) During Independent War(1945-1950)

2) Between 1950-1965

(a) Lokanata,Koko Koesworo

The Soenda West Java native Singer Mang Koko Koeswara with his native  lawak Kantja Indihiang   and song Rond malam means native night security patrol and maen baal mean play soccer which recorded by Irama Inc Indonesia singing ,look the rare white label promo record label below:

 

Koko Koeswara/ Mang Koko (Jawa Barat) with six native pelog nore and three basic note ,he also made the sunda song Sekar gending,and daeng Soetigna ,he had made the soenda song became more popular with the change from pantonis to be diatonist but this song with his music kantja indihiang group above never report before (dengan enam tangga  nada pelog da, mi, na, ti, la, da dengan tida nada dasar  . Selain itu menciptakan lagu Sunda diantaranya Sekar Gending.Daeng Soetigna dari Jawa Barat . Jasanya telah mengubah tangga nada pentatonis pada alat musik angklung menjadi diatonis sehingga angklung dikenal oleh masyarakat Indonesia maupun manca negara)

(b) Lokanata,Peringatan 10 tahun Konperensi Asia afrika,piringhitam souveneir Lagu Sunda

1). Ludruk ( O.Sukana)

2.) Suka Gembira(Duleh)

3). Dasi hideung (Koko Koswara) ,duet Euis Nengsih & Tjitjih Djuarsih

4).Bunda ibu Pertiwi(totong djauhari), Soloist Upit Sarimanah

2.Tjitjih Djuarsih

3.Upit Sarimanah

4.Bimbo

Group Musik Legendaris Bimbo Mei 23, 2009

Posted by sukolaras in Musik.
Tags: , ,
trackback

Di era tahun 1970-an, siapa tidak mengenal Group Musik asal Bandung. Mereka adalah Bimbo yang didirikan tahun 1967 dengan personil Samsudin (Sam), Acil Darmawan (Acil), Jaka Purnama (Jaka) dan Iin Parlina. Medio 1970-an  Bimbo diperkuat dengan hadirnya Iin Parlina dari  Yanti Bersaudara. Karena dinilai Bimbo telah banyak memberikan kontribusi positip bagi perkembangan dunia musik Indonesia, maka mereka dinobatkan sebagai penerima “Piala Metronome 2008″ di ajang Mugraha Bakti Musik Indonesia untuk kategori group musik legendaris bersama dengan penyanyi keroncong kondang Gesang Soepomo. Lagu-lagu yang saya sukai diantaranya Sendiri Lagi dan Adinda.  

Frame Two:

The West Jawa ‘s singers Music record

1)Koes Plus

Koes Plus

Koes Plus
Origin Jakarta, Indonesia
Genres Rock, Pop
Years active 1969-present
Website Koes Plus blog
Members
Tonny Koeswoyo
Yon Koeswoyo
Yok Koeswoyo
Nomo Koeswoyo
Murry
Past members
John Koeswoyo
Tonny Koeswoyo

Koes Plus is an Indonesian musical group that enjoyed success in the 1970s. Known as one of Indonesia’s classic musical acts, the band peaked in popularity in the days far before the advent of private television companies, delivering stripped-down pop and rock songs at the then-only TV station, TVRI.

In 2007, Rolling Stone Indonesia magazine placed 6 of the band’s studio albums on their “150 Greatest Indonesian Albums of All Time” list. Those are Dheg Dheg Plas (1969) at #4, To The So Called The Guilties (1967) at #6, Koes Bersaudara (1964) at #14, Koes Plus Volume 2 (1970) at #21, Koes Plus Volume 4 (1971) at #30 and Koes Plus Volume 5 (1971) at #38.[1]

In addition, Rolling Stone also put 10 of the band’s songs on the “150 Greatest Indonesian Songs of All Time” list. The songs are “Bis Sekolah” (1964) at #4, “Kembali Ke Jakarta” (1969) at #6, “Nusantara I” (1971) at #19, “Kolam Susu” (1973) at #31, “Bunga Di Tepi Jalan” (1971) at #80, “Kelelawar” (1969) at #83, “Manis dan Sayang” (1969) at #88, “Pelangi” (1972) at #92, “Jemu” (1975) at #100 and “Di Dalam Bui” (1967) at #126.[2]

Contents

 

//

History

Early days and controversy

Hailing from the Bojonegoro-Tuban area in East Java, the band started out as Koes Brothers (Koes Bersaudara), consisting entirely of the Koeswoyo siblings. Its antics of pioneering Beatles-influenced rock ‘n’ roll subculture in Indonesia was proven to be controversial, as the brothers were subsequently arrested by the Highest Operation Commando (KOTI) in 1965. They were eventually released just the day preceding the nation’s coup d’état, on September 29. This experience resulted in their song Di Dalam Bui.

Koes Plus

When drummer Nomo quit in 1969, Murry was then invited to fill the niche, but the decision caused an internal uproar as the band was initially projected as a family act. The feud was then resolved by rebaptizing the band as Koes Plus. It consisted of the Koeswoyos plus an outsider; hence the name.

Koes Plus’ early days were rugged, as record companies insisted on rejecting them. Murray became frustrated at some point and temporarily quit the band, distributing their records freely as well as joining several other acts. Not until their songs were played on the state radio network did they gain considerable fame.

 Present years

Koes Plus never owned any legal rights pertaining to their works- they were paid only by the time they produced an album. Consequently, the band never enjoyed any form of royalties whenever their works are being reproduced. In recent years, the band members have apparently been having financial problems despite the fact that their musical legacy has obviously left its mark on the local music scene. The band still performs live, the enthusiastic spirit of these legendary songwriters and musicians belying their age. Oldies but goldies such as CintaMu Telah Berlalu, Mobil Tua, Angin Laut, Diana, Maria, and Kapan-Kapan have lost nothing of their freshness and appeal; the audience, currently consisting of three generations of Koes Plus fans, tends to know all the lyrics by heart. Their only English song, Why Do You Love Me? was a number one hit in Australia.[3]

 See also

  • List of Indonesian rock bands

References

  1. ^ (in Indonesian) Rolling Stone Special Edition: 150 Greatest Indonesian Albums of All Time (32nd ed.). Rolling Stone Indonesia. 2007. 
  2. ^ (in Indonesian) Rolling Stone Special Edition: 150 Greatest Indonesian Songs of All Time (56th ed.). Rolling Stone Indonesia. 2009. 
  3. ^ “Brit-pop invasion brings fame to local groups”. Jakarta Post. 2005-09-22. http://www.thejakartapost.com/news/2005/09/22/britpop-invasion-brings-fame-local-groups.html. “The band even scored a number one hit, Why Do You Love Me in neighboring countries, including Australia.” 

2)Hetty Koes Endang

Dr Iwan note

In 1985 during RRI Kamera Ria Puspen ABRI recording at Padang city I had met Hetty, and he asked me to nostalgia to Padang beach seeking Rujak and drink Durian Ice at Ntjek Sinyo P{ualau Karam street, before during she was your gilr I Had seen her singing at Padang city, that time in 1968, she lived with her father the chief Of Tabing AURI airport Padang.

Hetty Koes Endang

Hetty Koes Endang
Hetty Koes Endang
Latar belakang
Nama lahir Hetty Koes Madewy
Lahir 6 Agustus 1957 (umur 53)
 Indonesia
Pekerjaan penyanyi, aktris
Tahun aktif 1972–sekarang
Pasangan Dr. Yusuf Erwin Faisal
Anak Ameer Mahmed
Afifah Qamariah
Suci Melani
Ismail

Hetty Koes Madewy (lahir di Jakarta, Indonesia, 6 Agustus 1957; umur 53 tahun) atau lebih dikenal dengan nama Hetty Koes Endang adalah seorang aktris dan penyanyi senior Indonesia. Hetty bersuamikan Dr. Yusuf Erwin Faisal. Keluarga mereka dikaruniai empat orang anak yaitu Ameer Mahmed, Afifah Qamariah, Suci Melani, dan Ismail.

Daftar isi

 

//

 Prestasi dan karier

  • 1972, 1973, 1974 – Juara 1 Festival Penyanyi Se-Jawa Barat.
  • 1975 – Peringkat ke-5 Festival Penyanyi Tingkat Nasional.
  • 1976 – Juara 2 Festival Penyanyi Tingkat Nasional (juara 1 – Grace Simon dan juara 3 – Margie Siegers).
  • 1977 – Juara 1 Festival Penyanyi Tingkat Nasional (juara 2 – Melky Goeslaw & Diana Nasution, juara 3 – Ira Puspita, juara 4 – Dewi Yull), lagu: “Damai Tapi Gersang ” (Aji Bandi) dan Kepergian Mama (Titik Puspa)
  • 1977 – Mewakili Indonesia ke WPSF Tokyo, meraih “Most Outstanding Performance” bersama Aji Bandi, sang pencipta lagu “Damai Tapi Gersang”.
  • 1977 – Hits: “Kemuning” (A. Riyanto).
  • 1978 – Juara 1 Festifal Penyanyi Tingkat nasional (juara 2 – Zwetzy Wirabhuana) dengan lagu “Waktu”, “Lahir Lagi Satu” (Pance Pondaag), juga “Bahana Perdamaian”, dan “Cinta Putih (Titik Puspa),
  • 1979 – Hits: “Dingin” (Rinto Harahap).
  • 1980 – membawakan lagu “Pra” (Pras) yang menjadi juara ke-2 pada Festival Lagu Tingkat Nasional setelah juara ke-1-nya adalah lagu “Symphoni Yang Indah” (Robby Lea) yang dibawakan oleh Bob Tutupoly.
  • 1981 – membawakan lagu “Siksa” (Titik Hamzah) bersama Euis Darliah pada Festifal Lagu Popular Tingkat Nasional, lagunya keluar sebagai juara ke-1, dan Hetty Koes Endang & Euis Darliah dinobatkan sebagai Penampil Terbaik.
  • 1981 – mewakili Indonesia untuk kedua kalinya ke WPSF Tokyo 1981 bersama Euis Darliah, membawakan lagu Siksa (Titik Hamzah).
  • 1982 – membawakan lagu “Tembang Cinta Menjelang Fajar ” (Pras) pada seleksi lagu Indonesia untuk Asean Pop Song Festival 1982, lagu tersebut menduduki tempat ketiga.
  • 1983 – membawakan lagu “Sayang” (Titik Hamzah, konduktor Adie MS) pada Vina Del Mar Song Festival di Chili. Hetty dinobatkan menjadi penyanyi terbaik. Lagu ” Sayang ” menduduki peringkat ke-3.
  • 1983 – membawakan lagu “Karya Cipta Bagi Kaum Ibu” (Anton Iss) pada seleksi lagu Indonesia untuk Asean Pop Song Festival 1983.
  • 1984 – membawakan lagu “Sympathy” (Arifin Yudanegara, ex-vocalist Elfa’s Singer) pada Festival Lagu Populer Indonesia 1984. Lagu tersebut menduduki peringkat ke – 2 pada Festival tersebut.
  • 1984 – Hits: Bibir & Mata (Rinto Harahap)
  • 1985 – Hits: Demi Cinta Ni Yee
  • 1985 – membawakan lagu “Pentas Dunia” (Anita Rahman dan is Haryanto) dalam Non-Competition Asean Song Festival 1985 di Jakarta
  • 1986 – Hits: Sorga & Neraka
  • 1987 – Hits: Aduh Mak.
  • 1987 – Duet bersama Benyamin Suaeb pada Lomba Cipta Lagu Pembangunan 1987.
  • 1988 – Hits: Berdiri Bulu Romaku (Beni Ashar)
  • 1989 – Hits: Koq Jadi Gini (Oddie Agam)
  • 1990 – Hits: Jangan Salahkan Aku (Deddy Dhukun)
  • 1991 – Hits: Jodoh.
  • 19921997 – Tinggal di Malaysia.
  • 1995 – diundang mewakili aliran musik Keroncong Indonesia ke Star of Asia di Tokyo bersama Ruth Sahanaya (aliran Pop Indonesia),
  • 2000 – Bersama Anita Sarawak, Sheila Majid, dan Siti Nurhaliza tampil dalam Konser Diva Semenanjung Melayu 2000 di Malaysia.
  • 2004 – di penghujung 2004 bersama Krakatau diundang pada Parade Artis Melayu di Singapura.

Diskografi

 Album Lain

Daftar lagu-lagu

  1. Damai Tapi Gersang (Ajie Bandi, 1977)
  2. Kepergian Mama (Titik Puspa, 1977)
  3. Kemuning (A. Riyanto, 1977)
  4. Waktu (Pras/Baskoro, 1978)
  5. Bahana Perdamaian (Pras/Baskoro, 1978)
  6. Lahir Lagi Satu (Pance Pondaag, 1978)
  7. Cinta Putih (Titik Puspa, 1978; FP DKI Jaya 1978)
  8. Bila Cengkeh Berbunga (Minggus Tahitu, 1978: FP DKI Jaya 1978)
  9. Dingin (Rinto Harahap, 1979)
  10. Pra (Pras, 1980)
  11. Siksa (duet bersama Euis Darliah Titik Hamzah, 1981)
  12. Tembang Cinta Menjelang Fajar (Pras/Baskoro, 1982)
  13. Sayang (Titik Hamzah, 1983)
  14. Karya Cipta Bagi Kaum Ibu (Anton Issudibyo, 1983)
  15. Sympathy (… Elfas Singer, 1984)
  16. Bibir & Mata (Rinto Harahap, 1984)
  17. Demi Cinta Ni Ye (….., 1985)
  18. Di Ujung Senja. ( Is Haryanto & Anita Rahman, 1985)
  19. Sorga & Neraka (….., 1986)
  20. Aduh Mak (….., 1987)
  21. ……. (duet bersama Benyamin Suaeb,…., 1987, FL Pembangunan)
  22. Berdiri Bulu Romaku (Beni Ashar, 1988)
  23. Koq Jadi Gini (Odie Agam, 1989)
  24. Jangan Salahkan Aku (Dedi Dhukun, 1990)
  25. Jodoh (……… , 1991)

 Filmografi

3)Chrisye

Chrisye

Dr Iwan Notes

I had ever met Chrisye during RRI Kamera Ria Puspen Abri recording at Padang city in 1985 , he didnot talk much, always plying organ, other west java singer also recoded Hetty Koes Endang, and other singers Christine Panjaitan.

Chrisye (born Christian Rahadi, later changed his name to Chrismansyah Rahadi) was an Indonesian progressive-pop singer, of mixed ChineseIndonesian descent (His mother was Javanese). He was born in Jakarta on September 16, 1949, and died there on March 30, 2007 following a long battle with lung cancer.[1] He recorded 21 solo albums in his lifetime. He married in 1982 to G.F. Damayanti Noor, who was also a singer; they had four children.

Chrisye started recording in the band Gipsy in 1969. The band covered music including Procol Harum, King Crimson, Emerson, Lake & Palmer, Genesis and Blood, Sweat & Tears, and ventured to the USA to play in New York. The band in 1976 collaborated with Guruh Soekarno Putra, one of the sons of former Indonesian President Soekarno, and brother of Megawati Soekarnoputri, subsequent Indonesian President, on Guruh Gipsy, a progressive rock album that combined prog rock with Balinese gamelan.[2]

He raised to fame with the release of the critically acclaimed soundtrack album Badai Pasti Berlalu (The Storm Will Surely Pass) in 1977. The album was done in collaboration with Eros Djarot (currently a member of Indonesian parliament), Yockie Suryoprayogo (one of Indonesia’s first progressive rock musicians) and singer Berlian Hutauruk. Rolling Stone Indonesia magazine ranked the album #1 on their “150 Greatest Indonesian Albums of All Time” list.[3] Rolling Stone also put another 3 of Chrisye’s solo albums in the list: Sabda Alam (1978) at #51, Puspa Indah (1979) at #57, & Resesi (1983) at #82. Guruh Gipsy’s self-titled and only album was also ranked at #2.

Chrisye’s first, and one of his most popular solo singles was “Lilin Lilin Kecil” (“Little Candles”) in 1977, composed by James F. Sundah. It was a result of the Prambors Radio‘s song-writing contest. In 2004, Chrisye made his last studio album titled Senyawa (One Soul). In this album, Chrisye collaborated with other Indonesian artists, such as Project Pop, Ungu, Peterpan, etc.

Contents

 

//

Discography

 with Guruh Gipsy

  • 1976 – Guruh Gipsy

 Studio Albums

  • 1977 – Jurang Pemisah
  • 1978 – Sabda Alam
  • 1979 – Percik Pesona
  • 1980 – Puspa Indah Taman Hati
  • 1981 – Pantulan Cita
  • 1983 – Resesi
  • 1984 – Metropolitan
  • 1984 – Nona
  • 1984 – Sendiri
  • 1985 – Aku Cinta Dia
  • 1985 – Hip Hip Hura
  • 1986 – Nona Lisa
  • 1988 – Jumpa Pertama
  • 1989 – Pergilah Kasih
  • 1993 – Sendiri Lagi
  • 1996 – AkustiChrisye
  • 1997 – Kala Cinta Menggoda
  • 1999 – Badai Pasti Berlalu (re-recorded)
  • 2002 – Dekade
  • 2004 – Senyawa

 Soundtrack albums

Compilation albums

  • 1987 – Chrisye Terbaik
  • 1989 – Album Slow Cinta Chrisye
  • 1993 – Best Of Chrisye
  • 1999 – Best Of Chrisye Vol. II
  • 2000 – Best Cinta
  • 2001 – Konser Tur Legendary (with two bonus tracks)
  • 2005 – Chrisye By Request
  • 2006 – Duet By Request
  • 2007 – Chrisye Masterpiece Trilogy Limited Edition

 Singles

  • 1976 – Chopin Larung (Guruh Gipsy)
  • 1976 – Indonesia Maharddhika (Guruh Gipsy)
  • 1976 – Smaradhana (Guruh Gipsy)
  • 1977 – Lilin Kecil
  • 1977 – Jurang Pemisah
  • 1977 – Merpati Putih
  • 1977 – Merepih Alam
  • 1977 – Badai Pasti Berlalu
  • 1978 – Kala Sang Surya Tenggelam
  • 1978 – Sabda Alam
  • 1978 – Anak Jalanan
  • 1980 – Puspa Indah
  • 1980 – Galih dan Ratna
  • 1980 – Gita Cinta
  • 1983 – Resesi
  • 1983 – Malam Pertama
  • 1983 – Hening
  • 1984 – Selamat Jalan Kasih
  • 1984 – Nona
  • 1984 – Sayang (feat. Hetty Koes Endang)
  • 1984 – Sendiri
  • 1984 – Kisah Insani (feat. Vina Panduwinata)
  • 1985 – Aku Cinta Dia
  • 1985 – Hip Hip Hura
  • 1986 – Nona Lisa
  • 1986 – Anak Sekolah
  • 1988 – Kisah Cintaku
  • 1989 – Pergilah Kasih
  • 1993 – Sendiri Lagi
  • 1996 – Damai Bersamamu
  • 1997 – Kala Cinta Menggoda
  • 1997 – Ketika Kaki dan Tangan Berbicara
  • 2000 – Untukmu
  • 2001 – Setia
  • 2001 – Andai Aku Bisa
  • 2002 – Kangen (feat. Sophia Latjuba. Previously performed by Dewa 19)
  • 2002 – Sakura (previously performed by Fariz RM)
  • 2002 – Kisah Kasih Di Sekolah (previously performed by Obbie Messakh)
  • 2002 – Pengalaman Pertama (previously performed by A. Rafiq)
  • 2002 – Dara Manisku (previously performed by Koes Plus)
  • 2002 – Seperti Yang Aku Minta
  • 2004 – Jika Surga dan Neraka Tak Pernah Ada (based on song titled “Tears Never Dry”, performed by Swedish singers: Stephen Simmonds and Lisa Nilsson)
  • 2004 – Burkat (feat. Project Pop)
  • 2004 – Menunggu (feat. Peterpan)
  • 2004 – Cinta Yang Lain (feat. Ungu)

4) Euis Darliah

Euis Darliah

Euis Darliah (lahir di Cimahi, 5 April 1957; umur 53 tahun) adalah penyanyi Indonesia yang pernah terkenal dengan lagu “Apanya Dong” ciptaan Titiek Puspa.

Daftar isi

 

//

 Karier

Awal karier rekamannya adalah ketika ia ditemukan oleh Titiek Hamzah dan kemudian mendampingi Hetty Koes Endang untuk sebuah festival di Jepang. Selain itu Euis Darliah juga pernah membintangi film layar lebar bersama Benyamin S dengan judul Sama Gilanya.

Kehidupan Pribadi

Euis Darliah memutuskan tinggal di Swedia pada saat berada dipuncak karier. Memiliki seorang anak bernama Christy Darliah dari perkawinannya dengan Yusuf Kadir.

Diskografi

Album Lain

Festival Music International Japan Budokan hall semifinal 1983

Song Singer Country  
Siksa Hetty Koes Endang & Euis Darliah Indonesia  

 

the end @ copyright Dr Iwan Suwandy 2011

Sejarah Musik tradisional Jawa Sebelum Perang Dunia Kedua(The Javanese Music traditional Befor WWII)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Java Traditional  Music record History(Sejarah rekaman Musik Traditional Jawa)Frame One :

Before WW II(Sebelum Perang Dunia Kedua)1.Early 20th Century

2.Between WWI -WWII

1)Still Reasearch

2)Gamelan Salendro,Wayang Wong Saritomo,produced by His Master Voice Inc

.(1) Romo Dokto Ka 1,soloist Ardjo-woengoe

(2)Romo Gandron Ka 1,soloist Patah Martodarmo

 

(3) Amber Anon Ka 1 soloist  Ardjowoengoe .

Wayang wong history

Pandava and Krishna in an act of the wayang wong performance.

Wayang wong also known as Wayang orang (literally human wayang) is a type of Javanese dance theatrical performance with themes taken from episode of Ramayana or Mahabharata.

While wayang gedog usually the theatrical performance that took the themes from the Panji cycles stories from the kingdom of Janggala, in which the players wear masks known as wayang topeng or wayang gedog. The word “gedog” comes from “kedok”, which, like “topeng” means “mask”. The main theme is the story of Raden Panji and Candra. This is a love story about princess Candra Kirana of Kediri and Raden Panji Asmarabangun, the crown prince of Jenggala. Candra Kirana was the incarnation of Dewi Ratih (goddess of love) and Panji was an incarnation of Kamajaya (god of love). Kirana’s story was given the title Smaradahana (“The fire of love”). At the end of the complicated story they finally can marry and bring forth a son, named Raja Putra. Panji Asmarabangun ruled Jenggala under the official names “Sri Kameswara“, “Prabu Suryowiseso“, and “Hino Kertapati“. Originally, wayang wong was performed only as an aristocratic entertainment in four palaces of Yogyakarta and Surakarta. In the course of time, it spread to become a popular and folk form as well.

Wayang wong has fixed patterns of movement and costume:

For male performers:

  • Alus: very slow, elegant and smooth movement. For example, the dance of Arjuna, Puntadewa and all other refined and slimly built Kshatriyas. There are two types of movement, lanyap and luruh.
  • Gagah: a more masculine and powerful dance movement, used commonly for the roles of strongly built kshatriyas, soldiers and generals.
    • Kambeng: a more powerful and athletic dance, used for the roles of Bima, Antareja, and Ghatotkacha.
    • Bapang: gagah and kasar for the warriors of antagonist roles such as Kaurawa.
    • Kalang kinantang: falls somewhere between alus and gagah, danced by tall, slim dancers in the roles of Kresno or Suteja.
  • Kasar: a coarse style, used in portraying evil characters such as Rakshasa, ogres and demons.
  • Gecul: a funny court jester and commoners, portraying ponokawan and cantrik

For female performers: Kshatriya noblemen. Costumes and props distinguish kings, kshatriyas, monks, princesses, The movements known as nggruda or ngenceng encot in the classical high style of dance consist of nine basic movements (joged pokok) and twelve other movements (joged gubahan and joged wirogo) and are used in portraying Bedoyo and Srimpi.

Today, the wayang wong, following the Gagrak style of Surakarta, is danced by women. They follow the alus movements associated with a Kshatriya, resembling Arjuna. Following the Gagkra style from Yogyakarta a male dancer uses these same Alus movements to depict princes and generals. There are about 45 distinct character types.

Gamelan salendro is primarily used for accompanying wayang golek (rod puppet theatre) and dance (both classical dance and the more recent social dance jaipongan). It can also be played on its own, although this is now less common, except on the radio. Such concert music (sometimes called kliningan) used to be popular at wedding receptions. Nowadays one usually finds gamelan degung or jaipongan (a social dance with very dynamic drumming) instead.

In broad terms, gamelan salendro, and music in the salendro tuning played on other instruments, are more popular with the common people. The Sundanese elite prefer gamelan degung or tembang Sunda, which were both formerly associated with the courts of the Regents in Dutch times.

A set of gamelan salendro resembles a small Javanese gamelan

Wayang Orang(wong )sebagai format seni panggung telah ada sejak awal pemecahan Mataram menjadi Kasultanan Yogyakarta, Kasunanan Surakarta, dan sebagian wilayah klan Mangkunegaran. Sejak saat itu, wayang wong berkembang dan dijadikan identitas Kasultanan Yogyakarta dan Mangkunegaran. Namun, pada masa pemerintahan Mangkunegara VI (1896-1916), terjadi krisis ekonomi yang mengakibatkan mandeknya perkembangan kesenian. Wayang wong terkena imbas dan kegiatannya dikurangi. Akibatnya, wayang wong keluar dari lingkungan istana dan tampil di depan publik. Peluang itu disambar oleh juragan keturunan Cina. Babah Gan Kam, seorang juragan batik, mementaskan wayang wong di luar istana dengan mendirikan grup wayang orang keliling pada 1895. Pertunjukan yang digelar di gedung bekas pabrik batik di Singosaren itu menyedot banyak penonton, yang umumnya keturunan Cina kaya. Setelah itu, muncul WO Sedya Wandana pimpinan Lie Sien Kwan, yang berpentas di sebelah timur Istana Mangkunegara. Ada pula kelompok yang dikelola orang Belanda bernama Reunecker. Grup ini kemudian dijual kepada Lie Wat Djien, yang berkongsi dengan badan pemerintah Mangkunegaran, dan pertunjukannya digelar di Gedung Sono Harsono, yang terletak di perempatan Pasar Pon.

Sejarah WO Sriwedari sendiri dimulai ketika Kebon Raja atau Taman Sriwedari diresmikan pada 1901. Kelompok yang pertama kali manggung adalah grup milik Babah Wang Gien, yang bergantian main dengan kelompok milik R.M. Sastratenaya. Baru sekitar tahun 1910, WO Sriwedari terbentuk. Pergelaran wayang orang saat itu selalu dipadati penonton. Mereka duduk beralaskan gedek—tikar dari anyaman bambu—dalam ruang terbuka. Untuk gedek paling depan atau kelas utama dan disebut kelas lose, harga karcisnya 50 sen, kelas I 30 sen, kelas II 20 sen, dan kelas III 15 sen. Tempat duduk paling belakang disebut kelas kambing dengan harga karcis 10 sen. Disebut kelas kambing karena tempat itu memang kandang kambing milik pemain wayang. Sudah menjadi kebiasaan pemain wayang wong keliling saat itu, mereka memelihara kambing di tobong. Siang mereka menggembala dan malam berpentas

the end @ dr Iwan suwandy 2011

Sejarah Musik Traditional Jawa Setelah Perang Dunia kedua Era 1945-1960(The Java Traditional Music History post WWII)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Java Traditional  Music record History(Sejarah rekaman Musik Traditional Jawa)Frame One :

Before WW II(Sebelum Perang Dunia Kedua) look from the first frame.

Frame Two:

After WW II(Sesudah Perang Dunia Kedua)

1.Era 1945-1965a.

a.Indah Record’s Ketoprak Mataram

Indah Record produced Java Wayang wong Ketoprak mataram ,look below:

The history Of Mataram Kingdom

a. Mataram kingdom’s history

Mataram Sultanate

Kota Gede, the former capital of Mataram Sultanate.

 
Timeline of Indonesian History
Prehistory
Early kingdoms
Kutai (4th century)
Tarumanagara (358–669)
Kalingga (6th to 7th century)
Srivijaya (7th to 13th centuries)
Sailendra (8th to 9th centuries)
Sunda Kingdom (669–1579)
Medang Kingdom (752–1045)
Kediri (1045–1221)
Singhasari (1222–1292)
Majapahit (1293–1500)
The rise of Muslim states
The spread of Islam (1200–1600)
Sultanate of Ternate (1257–present)
Malacca Sultanate (1400–1511)
Sultanate of Demak (1475–1548)
Aceh Sultanate (1496–1903)
Sultanate of Banten (1526–1813)
Mataram Sultanate (1500s–1700s)
European colonialism
The Portuguese (1512–1850)
Dutch East India Co. (1602–1800)
Dutch East Indies (1800–1942)
The emergence of Indonesia
National awakening (1899–1942)
Japanese occupation (1942–1945)
National revolution (1945–1950)
Independent Indonesia
Liberal democracy (1950–1957)
Guided Democracy (1957–1965)
Start of the New Order (1965–1966)
The New Order (1966–1998)
Reformasi era (1998–present)
v · d · e

The Sultanate of Mataram (pronounced muh-TAR-uhm) was the last major independent Javanese empire on Java before the island was colonized by the Dutch. It was the dominant political force in interior Central Java from the late 16th century until the beginning of the 18th century.

Contents

 

//

 Javanese kingship

The name Mataram itself was never the official name of any polity. This name refers to the areas around present-day Yogyakarta. The two kingdoms that have existed in this region are both called “Mataram”, but the second kingdom is called Mataram Islam to distinguish it from the Hindu 9th-century Kingdom of Mataram. Javanese kingship varies from Western kingship, which is essentially based on the idea of legitimacy from the people (Democracy), or from God (divine authority), or both. The Javanese language does not include words with these meanings.

The concept of the Javanese kingdom is a mandala, or a center of the world, in the sense of both a central location and a central being, focused on the person of the king (variously called Sri Bupati, Sri Narendra, Sang Aji, Prabu). The king is regarded as a semi-divine being, a union of divine and human aspects (binathara, the passive form of “bathara”, god). Javanese kingship is a matter of royal-divine presence, not a specific territory or population. People may come and go without interrupting the identity of a kingdom which lies in the succession of semi-divine kings. Power, including royal power is not qualitatively different from the power of dukuns or shamans, but it is much stronger. Javanese kingship is not based on the legitimacy of a single individual, since anyone can contest power by tapa or asceticism, and many did contest the kings of Mataram.

 Dates

The dates for events before the Siege of Batavia in the reign of Sultan Agung, third king of Mataram, are difficult to determine. There are several annals used by H.J. de Graaf in his histories such as Babad Sangkala and Babad Momana which contain list of events and dates in Javanese calendar (A.J., Anno Javanicus), but besides de Graaf’s questionable practice of simply adding 78 to Javanese years to obtain corresponding Christian years, the agreement between Javanese sources themselves is less than perfect.

The Javanese sources are very selective in putting dates to events. Events such as the rise and fall of kratons, the death of important princes, great wars, etc. are the only kind of events deemed important enough to be dated, by using a poetic formula called “candrasengkala”, which can be expressed verbally and pictorially, the rest being simply described in narrative succession without dates. Again these candrasengkalas do not always match the annals.

Therefore, it is suggested to follow the following rule of thumb: the dates from de Graaf and Ricklefs for the period before the Siege of Batavia can be accepted as best guess. For the period after the Siege of Batavia (1628–29) until the first War of Succession (1704), the years of events in which foreigners participated can be accepted as certain, but –again- are not always consistent with Javanese version of the story. The events in the period 1704-1755 can be dated with greater certainty since in this period the Dutch interfered deeply in Mataram affairs but events behind kraton walls are in general difficult to be dated precisely.

 The rise of Mataram

Details in Javanese sources about the early years of the kingdom are limited, and the line is unclear between the historical record and myths since there are indications of the efforts of later rulers, especially Agung, to establish a long line of legitimate descent by inventing predecessors. However, by the time more reliable records begin in the mid-17th century the kingdom was so large and powerful that most historians concur it had already been established for several generations.

According to Javanese records, the kings of Mataram were descended from one Ki Ageng Sela (Sela is a village near the present-day Demak). In the 1570s one of Ki Ageng Sela’s descendants, Kyai Gedhe Pamanahan became the ruler of the Mataram area with the support of the kingdom of Pajang to the north, near the current site of Surakarta (Solo). Pamanahan was often referred to as Kyai Gedhe Mataram.

Pamanahan’s son, Sutawijaya or Panembahan Senapati Ingalaga, replaced his father around 1584. Under Panembahan Senapati the kingdom grew substantially through regular military campaigns against Mataram’s overlord of Pajang and Pajang’s former overlord, Demak. After the defeat of Pajang, Senopati assumed royal status by wearing the title “Panembahan” (literally “one who is worshipped/sembah”). He began the fateful campaign to the East along the course of Solo River (Bengawan Solo) that was to bring endless conflicts and eventual demise of his kingdom. He conquered Madiun in 1590-1 and turned east from Madiun to conquer Kediri in 1591, and perhaps during the same time also conquered Jipang (present day Bojonegoro), Jagaraga (north of present day Magetan) and Ponorogo. His effort to conquer Banten in West Java in 1597 – witnessed by Dutch sailors – failed, perhaps due to lack of water transport. He reached east as far as Pasuruan, who may have used his threat to reduce pressure from the then powerful Surabaya.

The reign of Panembahan Seda ing Krapyak (circa 1601-1613), the son of Senapati, was dominated by further warfare, especially against powerful Surabaya, already a major center in East Java. He faced rebellion from his relatives who were installed in the newly conquered area of Demak (1602), Ponorogo (1607-8) and Kediri (1608). The first contact between Mataram and the Dutch East India Company (VOC) occurred under Krapyak. Dutch activities at the time were limited to trading from limited coastal settlements, so their interactions with the inland Mataram kingdom were limited, although they did form an alliance against Surabaya in 1613. Krapyak died that year.

 Mataram under Sultan Agung

Krapyak was succeeded by his son, Raden Mas Rangsang, who assumed the title Panembahan ing Alaga and later took the title of Sultan Agung Hanyokrokusumo (“Great Sultan“) after obtaining permission to wear “Sultan” from Mecca. Agung was responsible for the great expansion and lasting historical legacy of Mataram due to the extensive military conquests of his long reign from 1613 to 1646. He attacked Surabaya in 1614 and also Malang, south of Surabaya, and the eastern end of Java. In 1615, he conquered Wirasaba (present day Mojoagung, near Mojokerto). In 1616, Surabaya tried to attack Mataram but this army was crushed by Sultan Agung’s forces in Siwalan, Pajang (near Solo). The coastal city of Lasem, near Rembang, was conquered in 1616 and Pasuruan, south-east of Surabaya, was taken in 1617. Tuban, one of the oldest and biggest cities on the coast of Java, was taken in 1619.

Surabaya was Mataram’s most difficult enemy. Senapati had not felt strong enough to attack this powerful city and Krapyak attacked it to no avail. Sultan Agung weakened Surabaya by capturing Sukadana, Surabaya’s ally in southwest Kalimantan, in 1622 and the island of Madura, another ally of Surabaya, was taken in 1624 after a fierce battle. After five years of war Agung finally conquered Surabaya in 1625. The city was taken not through outright military invasion, but instead because Agung surrounded it on land and sea, starving it into submission. With Surabaya brought into the empire, the Mataram kingdom encompassed all of central and eastern Java, and Madura, except for the west and east end of the island and its mountainous south (except for Mataram – of course). In the west Banten and the Dutch settlement in Batavia remain outside Agung’s control. He tried in 1628-29 to drive the Dutch from Batavia, but failed.

By 1625, Mataram was undisputed ruler of Java. Such a mighty feat of arms, however, did not deter Mataram’s former overlords from rebellion. Pajang rebelled in 1617, and Pati rebelled in 1627. After the capture of Surabaya in 1625, expansion stopped while the empire was busied by rebellions. In 1630, Mataram crushed a rebellion in Tembayat (south east of Klaten) and in 1631-36, Mataram had to suppress rebellion of Sumedang and Ukur in West Java. Ricklefs and de Graaf argued that these rebellions in the later part of Sultan Agung’s reign was mainly due to his inability to capture Batavia in 1628-29, which shattered his reputation of invincibility and inspired Mataram’s vassal to rebel. This argument seems untenable due to two reason: first, rebellions against Sultan Agung already began as far back as 1617 and occurred in Pati even during his peak of invincibility after taking Surabaya in 1625. The second, and more importantly, the military failure to capture Batavia was not seen as political failure by Javanese point of view. See Siege of Batavia.

In 1645 Sultan Agung began building Imogiri, his burial place, about fifteen kilometers south of Yogyakarta. Imogiri remains the resting place of most of the royalty of Yogyakarta and Surakarta to this day. Agung died in the spring of 1646, leaving behind an empire that covered most of Java and stretched to its neighboring islands.

Struggles for power

Upon taking the throne, Agung’s son Susuhunan Amangkurat I tried to bring long-term stability to Mataram’s realm, murdering local leaders that were insufficiently deferential to him including the still-powerful noble from Surabaya, Pangeran Pekik, his father-in-law, and closing ports and destroying ships in coastal cities to prevent them from getting too powerful from their wealth. To further his glory, the new king abandoned Karta, Sultan Agung’s capital, and moved to a grander red-brick palace in Plered (formerly the palace was built of wood).

By the mid-1670s dissatisfaction with the king was turning into open revolt, beginning from the recalcitrant Eastern Java and creeping inward. The Crown Prince (future Amangkurat II) felt that his life was not safe in the court after he took his father’s concubine with the help of his maternal grandfather, Pangeran Pekik of Surabaya, making Amangkurat I suspicious of a conspiracy among Surabayan factions to grab power in the capital by using Pekiks’ grandson’s powerful position as the Crown Prince. He conspired with Panembahan Rama from Kajoran, west of Magelang, who proposed a stratagem in which the Crown Prince financed Rama’s son-in-law, Trunajaya, to begin a rebellion in the East Java. Raden Trunajaya, a prince from Madura, lead a revolt fortified by itinerant fighters from faraway Makassar that captured the king’s court at Mataram in mid-1677. The king escaped to the north coast with his eldest son, the future king Amangkurat II, leaving his younger son Pangeran Puger in Mataram. Apparently more interested in profit and revenge than in running a struggling empire, the rebel Trunajaya looted the court and withdrew to his stronghold in Kediri, East Java, leaving Puger in control of a weak court. Seizing this opportunity, Puger assumed the throne in the ruins of Plered with the title Susuhanan ing Alaga.

Amangkurat II and the beginning of foreign involvement

Amangkurat I died in Tegal just after his expulsion, making Amangkurat II king in 1677. He too was nearly helpless, having fled without an army nor treasury to build one. In an attempt to regain his kingdom, he made substantial concessions to the Dutch East India Company (VOC), who then went to war to reinstate him. For the Dutch, a stable Mataram empire that was deeply indebted to them would help ensure continued trade on favorable terms. They were willing to lend their military might to keep the kingdom together. The multinational Dutch forces, consisting of light-armed troops from Makasar and Ambon, in addition to heavily-equipped European soldiers, first defeated Trunajaya in Kediri in November 1628 and Trunajaya himself was captured in 1679 near Ngantang west of Malang, then in 1681, the alliance of VOC and Amangkurat II forced Susuhunan ing Alaga (Puger) to relinguish the throne in favor of his elder brother Amangkurat II. Since the fallen Plered was considered inauspicious, Amangkurat II move the capital to Kartasura in the land of Pajang (northern part of the stretch of land between Mount Merapi and Mount Lawu, the southern part being Mataram).

By providing help in regaining his throne, the Dutch brought Amangkurat II under their tight control. Amangkurat II was apparently unhappy with the situation, especially the increasing Dutch control of the coast, but he was helpless in the face of a crippling financial debt and the threat of Dutch military power. The king engaged in a series of intrigues to try to weaken the Dutch position without confronting them head on; for example, by trying to cooperate with other kingdoms such as Cirebon and Johor and the court sheltered people wanted by the Dutch for attacking colonial offices or disrupting shipping such as Untung Surapati. In 1685, Batavia sent Captain Tack, the officer who captured Trunojoyo, to capture Surapati and negotiate further details into the agreement between VOC and Amangkurat II but the king arranged a ruse in which he pretended to help Tack. Tack was killed when pursuing Surapati in Kartasura, then capital of Mataram (present day Kartasura near Solo), but Batavia decided to do nothing since the situation in Batavia itself was far from stable, such as the insurrection of Captain Jonker, native commander of Ambonese settlement in Batavia, in 1689. Mainly due to this incident, by the end of his reign, Amangkurat II was deeply distrusted by the Dutch, but Batavia were similarly uninterested in provoking another costly war on Java.

Wars of succession

Amangkurat II died in 1703 and was briefly succeeded by his son, Amangkurat III. However, this time the Dutch believed they had found a more reliable client, and hence supported his uncle Pangeran Puger, formerly Susuhunan ing Alaga, who had previously been defeated by VOC and Amangkurat II. Before the Dutch, he accused Amangkurat III of planning an uprising in East Java. Unlike Pangeran Puger, Amangkurat III inherited blood connection with Surabayan ruler, Jangrana II, from Amangkurat II and this lent credibility to the allegation that he cooperated with the now powerful Untung Surapati in Pasuruan. Panembahan Cakraningrat II of Madura, VOC’s most trusted ally, persuaded the Dutch to support Pangeran Puger. Though Cakraningrat II harbored personal hatred towards Puger, this move is understandable since alliance between Amangkurat III and his Surabaya relatives and Surapati in Bangil would be a great threat to Madura’s position, even though Jangrana II’s father was Cakraningrat II’s son-in-law. Pangeran Puger took the title of Pakubuwana I upon his accession in June 1704. The conflict between Amangkurat III and Pakubuwana I, the latter allied with the Dutch, usually termed First Javanese War of Succession, dragged on for five years before the Dutch managed to install Pakubuwana. In August 1705, Pakubuwono I’s retainers and VOC forces captured Kartasura without resistance from Amangkurat III, whose forces cowardly turned back when the enemy reached Ungaran. Surapati’s forces in Bangil, near Pasuruan, was crushed by the alliance of VOC, Kartasura and Madura in 1706. Jangrana II, who tended to side with Amangkurat III and did not venture any assistance to the capture of Bangil, was called to present himself before Pakubuwana I and murdered there by VOC’s request in the same year. Amangkurat III ran away to Malang with Surapati’s descendants and his remnant forces but Malang was then a no-man’s-land who offered no glory fit for a king. Therefore, though allied operations to the eastern interior of Java in 1706-08 did not gain much success in military terms, the fallen king surrendered in 1708 after being lured with the promises of household (lungguh) and land, but he was banished to Ceylon along with his wives and children. This is the end of Surabayan faction in Mataram, and – as we shall see later – this situation would ignite the political time bomb planted by Sultan Agung with his capture of Surabaya in 1625.

With the installation of Pakubuwana, the Dutch substantially increased their control over the interior of Central Java. Pakubuwana I was more than willing to agree to anything the VOC asked of him. In 1705 he agreed to cede the regions of Cirebon and eastern part of Madura (under Cakraningrat II), in which Mataram had no real control anyway, to the VOC. The VOC was given Semarang as new headquarters, the right to build fortresses anywhere in Java, a garrison in the kraton in Kartasura, monopoly over opium and textiles, and the right to buy as much rice as they wanted. Mataram would pay an annual tribute of 1300 metric tons of rice. Any debt made before 1705 was cancelled. In 1709, Pakubuwana I made another agreement with the VOC in which Mataram would pay annual tribute of wood, indigo and coffee (planted since 1696 by VOC’s request) in addition to rice. These tributes, more than anything else, made Pakubuwana I the first genuine puppet of the Dutch. On paper, these terms seemed very advantageous to the Dutch, since the VOC itself was in financial difficulties during the period of 1683-1710. But the ability of the king to fulfil the terms of agreement depended largely on the stability of Java, for which VOC has made a guarantee. It turned out later that the VOC’s military might was incapable of such a huge task.

The last years of Pakubuwana’s reign, from 1717 to 1719, were dominated by rebellion in East Java against the kingdom and its foreign patrons. The murder of Jangrana II in 1706 incited his three brothers, regents of Surabaya, Jangrana III, Jayapuspita and Surengrana, to raise a rebellion with the help of Balinese mercenaries in 1717. Pakubuwana I’s tributes to the VOC secured him a power which was feared by his subjects in Central Java, but this is for the first time since 1646 that Mataram was ruled by a king without any eastern connection. Surabaya had no reason to submit anymore and thirst for vengeance made the brother regents openly contest Mataram’s power in Eastern Java. Cakraningkrat III who ruled Madura after ousting the VOC’s loyal ally Cakraningrat II, had every reason to side with his cousins this time. The VOC managed to capture Surabaya after a bloody war in 1718 and Madura was pacified when Cakraningrat III was killed in a fight on board of the VOC’s ship in Surabaya in the same year though the Balinese mercenaries plundered eastern Madura and was repulsed by VOC in the same year. However, similar to the situation after Trunajaya’s uprising in 1675, the interior regencies in East Java (Ponorogo, Madiun, Magetan, Jogorogo) joined the rebellion en masse. Pakubuwana I sent his son, Pangeran Dipanagara (not to be confused with another prince with the same title who fought the Dutch in 1825-1830) to suppress the rebellion in the eastern interior but instead Dipanagara joined the rebel and assumed the messianic title of Panembahan Herucakra.

In 1719 Pakubuwana I died and his son Amangkurat IV took the throne in 1719, but his brothers, Pangeran Blitar and Purbaya contested the succession. They attacked the kraton in June 1719. When they were repulsed by the cannons in VOC’s fort, they retreated south to the land of Mataram. Another royal brother, Pangeran Arya Mataram, ran to Japara and proclaim himself king, thus began the Second War of Succession. Before the year ended, Arya Mataram surrendered and was strangled in Japara by king’s order and Blitar and Purbaya was dislodged from their stronghold in Mataram in November. In 1720, these two princes ran away to the still rebellious interior of East Java. Luckily for VOC and the young king, the rebellious regents of Surabaya, Jangrana III and Jayapuspita died in 1718-20 and Pangeran Blitar died in 1721. In May and June 1723, the remnants of the rebels and their leaders surrendered, including Surengrana of Surabaya, Pangeran Purbaya and Dipanagara, all of whom were banished to Ceylon, except Purbaya, who was taken to Batavia to serve as “backup” to replace Amangkurat IV in case of any disruption in the relationship between the king and VOC since Purbaya was seen to have equal “legitimacy” by VOC. It is obvious from these two Wars of Succession that even though VOC was virtually invincible in the field, mere military prowess was not sufficient to pacify Java.

 Court intrigues in 1723-1741

After 1723, the situation seemed to stabilize, much to the delight of the Dutch. Javanese nobility has learned that the alliance of VOC’s military with any Javanese faction makes them nearly invincible. It seemed that VOC’s plan to reap the profit from a stable Java under a kingdom which is deeply indebted to VOC would soon be realized. In 1726, Amangkurat IV fell to an illness that resembled poisoning. His son assumed the throne as Pakubuwana II, this time without any serious resistance from anybody. The history for the period of 1723 until 1741 was dominated by a series of intrigues which further showed the fragile nature of Javanese politics, held together by Dutch’s effort. In this relatively peaceful situation, the king could not gather the support of his “subjects” and instead was swayed by short-term ends siding with this faction for a moment and then to another. The king never seemed to lack challenges to his “legitimacy”. The descendants of Amangkurat III, who were allowed to return from Ceylon, and the royal brothers, especially Pangeran Ngabehi Loring Pasar and the banished Pangeran Arya Mangkunegara, tried to gain the support of the Dutch by spreading gossips of rebellion against the king and the patih (vizier), Danureja. At the same time, the patih tried to strengthen his position by installing his relatives and clients in the regencies, sometimes without king’s consent, at the expense of other nobles’ interests, including the powerful queens dowager, Ratu Amangkurat (Amangkurat IV’s wife) and Ratu Pakubuwana (Pakubuwana I’s wife), much to the confusion of the Dutch. The king tried to break the dominance of this Danureja by asking the help of the Dutch to banish him, but Danureja’s successor, Natakusuma, was influenced heavily by the Queen’s brother, Arya Purbaya, son of the rebel Pangeran Purbaya, who was also Natakusuma’s brother-in-law. Arya Purbaya’s erratic behavior in court, his alleged homosexuality which was abhorred by the pious king and rumors of his planning a rebellion against the “heathen” (the Dutch) caused unrest in Kartasura and hatred from the nobles. After his sister, the Queen, died of miscarriage in 1738, the king asked the Dutch to banish him, to which the Dutch complied gladly. Despite these faction strruggles, the situation in general did not show any signs of developing into full-scale war. Eastern Java was quiet: though Cakraningrat IV refused to pay homage to the court with various excuses, Madura was held under firm control by VOC and Surabaya did not stir. But dark clouds were forming. This time, the explosion came from the west: Batavia itself.

 Chinese War 1741-1743

In the meantime, the Dutch were contending with other problems. The excessive use of land for sugar cane plantation in the interior of West Java reduced the flow of water in Ciliwung River (which flows through the city of Batavia) and made the city canals an ideal breeding ground for mosquitoes, resulting in a series of malaria outbreak in 1733-1795. This was aggravated by the fall of sugar price in European market, bringing bankruptcy to sugar factories in the areas around Batavia (the Ommelanden), which were mostly operated and manned by Chinese labor. The unrest prompted VOC authorities to reduce the number of unlicensed Chinese settlers, who had been smuggled into Batavia by Chinese sugar factory owner. These laborers were loaded into ships out of Batavia but the gossip that these people were thrown to the sea as soon as the ship was beyond horizon caused panic among the Chinese. In 7 October 1740, several Chinese mob attacked Europeans outside the city and incited the Dutch to order a massacre two days later. The Chinese settlement in Batavia was looted for several days. The Chinese ran away and captured Bekasi, which was dislodged by VOC in June 1741.

In 1741, Chinese rebels were present in Central Java, particularly around Tanjung (Welahan), Pati, Grobogan, and Kaliwungu. In May 1741 Juwana was captured by the Chinese. The Javanese at first sided with the Dutch and reinforced Demak in 10 June 1741. Two days later, a detachment of Javanese forces together with VOC forces of European, Balinese and Buginese in Semarang to defend Tugu, west of Semarang. The Chinese rebel lured them into their main forces’s position in Mount Bergota through narrow road and ambushed them. The allied forces were dispersed and ran as fast as they could back to Semarang. The Chinese pursued them but were repulsed by Dutch cannons in the fortress. Semarang was seized by panic. By July 1741, the Chinese occupied Kaligawe, south of Semarang, Rembang, and besieged Jepara. This is the most dangerous time for VOC. Military superiority would enable VOC to hold Semarang without any support from Mataram forces, but it would mean nothing since a turbulent interior would disrupt trade and therefore profit, VOC’s main objective. One VOC high official, Abraham Roos, suggested that VOC assumed royal function in Java by denying Pakubuwana II’s “legitimacy” and asking the regents to take an oath of loyalty to VOC’s sovereignty. This was turned down by the Council of Indies (Raad van Indie) in Batavia, since even if VOC managed to conquer the coast, it would not be strong enough to conquer the mountainous interior of Java, which do not provide much level plain required by Western method of warfare. Therefore, the Dutch East India Company must support its superior but inadequate military by picking the right allies. One such ally had presented itself, that is Cakraningkrat IV of Madura who could be relied on to gold the eastern coast against the Chinese, but the interior of Eastern and Central Java was beyond the reach of this quarrelsome prince. Therefore, VOC had no choice but to side with Pakubuwana II.

VOC’s dire situation after the Battle of Tugu in July 1741 did not escape the king’s attention, but – like Amangkurat II – he avoided any open breach with VOC since his own kraton was not lacking of factions against him. He ordered Patih Natakusuma to do all the dirty work, such as ordering the Arch-Regent (Adipati) of Jipang (Bojonegoro), one Tumenggung Mataun, to join the Chinese. In September 1741, the king ordered Patih Natakusuma and several regents to help the Chinese besiege Semarang and let Natakusuma attack VOC garrison in Kartasura, who were starved into submission in August. However, reinforcement from VOC’s posts in Outer Islands were arriving since August and they were all wisely concentrated to repel the Chinese around Semarang. In the beginning of November, the Dutch attacked Kaligawe, Torbaya around Semarang, and repulsed the alliance of Javanese and Chinese forces who were stationed in four separate fortress and did not coordinate with each other. At the end of November, Cakraningrat IV had controlled the stretch of east coast from Tuban to Sedayu and the Dutch relieved Tegal of Chinese rebels. This caused Pakubuwana II to change sides and open negotiations with the Dutch.

In the next year 1742, the alliance of Javanese and Chinese let Semarang alone and captured Kudus and Pati in February. In March, Pakubuwana II sent a messenger to negotiate with the Dutch in Semarang and offered them absolute control over all northern coasts of Java and the privilege to appoint patih. VOC promptly sent van Hohendorff with a small force to observe the situation in Kartasura. Things began to get worse for Pakubuwana II. In April, the rebels set up Raden Mas Garendi, a descendant of Amangkurat III, as king with the title of Sunan Kuning.

In May, the Dutch agreed to support Pakubuwana II after considering that after all, the regencies in eastern interior were still loyal to this weak king but the Javano-Chinese rebel alliance had occupied the only road from Semarang to Kartasura and captured Salatiga. The princes in Mataram tried to attack the Javano-Chinese alliance but they were repulsed. On 30 June 1742, the rebels captured Kartasura and van Hohendorff had to run away from a hole in kraton wall with the helpless Pakubuwana II on his back. The Dutch, however, ignored Kartasura’s fate in rebel hands and concentrated its forces under Captain Gerrit Mom and Nathaniel Steinmets to repulse the rebels around Demak, Welahan, Jepara, Kudus and Rembang. By October 1742, the northern coast of Central Java was cleaned of the rebels, who seemed to disperse into the traditional rebel hideout in Malang to the east and the Dutch forces returned to Semarang in November. Cakraningrat IV, who wished to free the eastern coast of Java from Mataram influence, could not deter the Dutch from supporting Pakubuwana II but he managed to capture and plunder Kartasura in November 1742. In December 1742, VOC negotiated with Cakraningrat and managed to persuade him to relieve Kartasura of Madurese and Balinese troops under his pay. The treasures, however, remained in Cakraningrat’s hand.

The reinstatement of Pakubuwana II in Kartasura in 14 December 1742 marked the end of the Chinese war. It showed who was in control of the situation. Accordingly, Sunan Kuning surrendered in October 1743, followed by other rebel leaders. Cakraningrat IV was definitely not pleased with this situation and he began to make alliance with Surabaya, the descendants of Untung Surapati, and hired more Balinese mercenaries. He stopped paying tribute to VOC in 1744, and after a failed attempt to negotiate, the Dutch attacked Madura in 1745 and ousted Cakraningrat, who was banished to the Cape in 1746.

[edit] Division of Mataram

The divided Mataram in 1830, after the Java War.

The fall of Kartasura made the palace inauspicious for the king and Pakubuwana II built a new kraton in Surakarta or Solo and moved there in 1746. However, Pakubuwana II was far from secure in this throne. Raden Mas Said, or Pangeran Sambernyawa (meaning “Soul Reaper”), son of banished Arya Mangkunegara, who later would establish the princely house of Mangkunagara in Solo, and several other princes of the royal blood still maintained rebellion. Pakubuwana II declared that anyone who can suppress the rebellion in Sukawati, areas around present day Sragen, would be rewarded with 3000 households. Pangeran Mangkubumi, Pakuwana II’s brother, who would later establish the royal house of Yogyakarta took the challenge and defeated Mas Said in 1746. But when he claimed his prize, his old enemy, patih Pringgalaya, advised the king against it. In the middle of this problem, VOC’s Governor General, van Imhoff, paid a visit to the kraton, the first one to do so during the whole history of the relation between Mataram and VOC, in order to confirm the de facto Dutch possession of coastal and several interior regions. Pakubuwana II hesitantly accepted the cession in lieu of 20.000 real per year. Mangkubumi was dissatisfied with his brother’s decision to yield to van Imhoff’s insistence, which was made without consulting the other members of royal family and great nobles. van Imhoff had neither experience nor tactfulness to understand the delicate situation in Mataram and he rebuked Mangkubumi as “too ambitious” before the whole court when Mangkubumi claimed the 3000 households. This shameful treatment from a foreigner who had wrested the most prosperous lands of Mataram from his weak brother led him to raise his followers into rebellion in May 1746, this time with the help of Mas Said.

In the midst of Mangkubumi rebellion in 1749, Pakubuwana II fell ill and called van Hohendorff, his trusted friend who saved his life during the fall of Kartasura in 1742. He asked Hohendorff to assume control over the kingdom. Hohendorff was naturally surprised and refused, thinking that he would be made king of Mataram, but when the king insisted on it, he asked his sick friend to confirm it in writing. On 11 December 1749, Pakubuwana II signed an agreement in which the “sovereignty” of Mataram was given to VOC.

On 15 December 1749, Hohendorff announced the accession of Pakubuwana II’s son as the new king of Mataram with the title Pakubuwana III. However, three days earlier, Mangkubumi in his stronghold in Yogyakarta also announced his accession with the title Mangkubumi, with Mas Said as his patih. This rebellion got stronger day by day and even in 1753 the Crown Prince of Surakarta joined the rebels. VOC decided that it did have not the military capability to suppress this rebellion, though in 1752, Mas Said broke away from Hamengkubuwana. By 1754, all parties were tired of war and ready to negotiate.

The kingdom of Mataram was divided in 1755 under an agreement signed in Giyanti between the Dutch under the Governor General Nicolaas Hartingh and rebellious prince Mangkubumi. The treaty divided nominal control over central Java between Yogyakarta Sultanate, under Mangkubumi, and Surakarta, under Pakubuwana. Mas Said, however, proved to be stronger than the combined forces of Solo, Yogya and VOC. In 1756, he even almost captured Yogyakarta, but he realized that he could not defeat the three powers all by himself. In February 1757 he surrendered to Pakubuwana III and was given 4000 households, all taken from Pakubuwana III’s own lungguh, and a parcel of land near Solo, the present day Mangkunegaran Palace, and the title of “Pangeran Arya Adipati Mangkunegara”. This settlement proved successful in that political struggle was again confined to palace or inter-palace intrigues and peace was maintained until 1812.

b.Mataram Kingdom’s article

The Yogyakarta territory was once a large rain forest called “Alas Mentaok” (Mentaok Jungle) and Beringan Jungle of Paberingan. The Sultan of Pajang, Prince Hadiwijoyo (1546-1586) gave this jungle to Ki Gede Pemanahan and his son, Danang Sutowijoyo who was also an adopted son of the Sultan. As a reward for their services of extinguishing rebellion toward the Sultan that was led by ill Regent of Jipang Panolan, Haryo Penangsang. Along with Ki Juru Mertani and Ki Penjawi. Ki Gede Pemanahan stalled to cut off the jungle and founded a new country in Alas Mentaok tender the blessing of Sunan Kalijogo, a member of the nine greatest Javanese Islamic preachers (Wall Songo).
Along with the decline of the popularity of Pajang Sultanate. Ki Gede Pemanahan developed and spent a great effort la get more power in ruling the place presently known as Kota Cede. Deriving from the name of the jungle the had cut off to build a new place. Mentaok, they called their new regency “Mataram”, like the name of a great Hindu Kingdom in central Java in 7th century which is often called ancient Mataram Kingdom. For this hard effort then Ki Gede Pemanahan was honored with a new name as Adipati Haryo Mataram.
The one who succeeded to build Mataram Kingdom and centralized it in Kota Gede was Danang Sutowijoyo was also well-known as Ngabehi Loring Pasar for his dwelling was in the northern side of pasar (market) After beeing crowned as the Adipati (Regent) to be the successor of his father who had already passed away and honored with to new name. Panembahan Senopati, Danang Sutowijoyo rose a rebellion towards Pajang Sultanate and fought for his own power to role in Mataram. After winning the Great War against the armed soldiers of Pajang Sultanate, Danang Sutowijoyo Was crowned as the first King of Mataram and honored as Panembahan Senopati Ing Ngalogo Sayidin Panotogomo (1588-1601). In the reign of Panembahan Senopati who, as legend says, was helped by Kanjeng Ratu Kidul, the ruler and Queen of South Sea, Mataram Kingdom extended its territory to the places, which are now known as Sukoharjo, Klaten, Sragen as well as Surakarta.
When Sultan Paku Buwono III (1749-1788) was on the throne, they move their capital city of the Kingdom to Surakarta. It happened as the result of Gianti Treaty that vas hold on February 13rd, 1755 by Paku Buwono III, Prince Mangkubumi, and Van Johendotf the governor General of Netherland Indies as the initiator: This treaty was just used to persuade Prince Mangkubumi in order V.O.C. Under this treaty they agreed to divide Mataram into two, Surakarta Hadiningrat and Yogyakarta. Surakarta Hadiningrat was given to Paku Buwono and Yogyakarta to Prince Mangkubumi. Prince Mangkubumi then built a new Kingdom in the place that used to be Mataram Regency cutting of Beringan jungle near Garjitowati village, not so far front Kota Gede. This New Kingdom was called as Ngayogyakarta Hadiningrat. Prince Mangkubumi sat on the throne as the first Sultan of Yogyakarta and honored with a new name, Sultan Hamengku Buwono I (1755-1792). Yogya lies in the center of Java’s ‘realm of the dead’, a city surrounded by anceint ruins. The Mataram empire of Central Java felt apart under Dutch pressure and formed the two states of Surakarta (Solo) and

b.Wayang Ketoprak Djaka Tingkir, produced by Lokananta

 

Lokananta’s the Javanese Wayang ketoprak , Djaka Tingkir music record look below:

,

Sultan Pajang’s  History

Kingdom of Pajang

Pajang
1568 ¹–1586
Capital Pajang
Language(s) Javanese
Religion Islam
Government Monarchy
King
 – 1568-1586 ¹ Hadiwijaya
History  
 – Hadiwijaya assumes throne 1568 ¹
 – transfer of power to Mataram 1586
¹ (1548-1568 was interregnum due to various claimants after death of the last Demak ruler, King Trenggana of Demak Kingdom)

The Kingdom of Pajang (1568–1586) was founded a short-lived Muslim state in Java. It was established by Hadiwijaya or Jaka Tingkir, Lord of Boyolali, after ending civil war in and as successor to Sultanate of Demak. Hadiwijaya was a descendant of Brawijaya V, the last king of Majapahit, and Trenggana, the Sultan of Demak.

In the last battle against the last claimant of Demak, the vicious Arya Penangsang, Jaka Tingkir commissioned his greatest vassal: Ki Ageng Pamanahan and his son, Sutawijaya to destroy Arya Penangsang’s army. The two managed to defeat and kill Arya Penangsang and were thus awarded a fief in a forest called Alas Mentaok, now Kotagede, on which they founded their base for the future capital of Mataram Kingdom. (1)

Legend said that the King Hadiwijaya was very fond of Sutawijaya that he adopted Sutawijaya as the play-mate of his heir, Prince Banawa. Hadiwijaya’s rule was supposed to be succeeded by this weak-minded heir, but a rebellion by a vassal named Ario Pangiri forced the heir of King to seek asylum to his childhood friend, Sutawijaya.

Pledged to help, Sutawijaya gathered his army and defeated Ario Pangiri and seized the Pajang Palace. The Prince Banawa then submitted his crown to Sutawijaya and thus ended the history of Kingdom of Pajang in 1586, when Sutawijaya founded the greatest Islamic kingdom in Java: Mataram Sultanate.

Djoko Tingkir Info

Joko Tingkir, or sometimes written as Jaka Tingkir, is the founder and the first king of the Sultanate of Pajang. He ruled from 1549 to 1582. He is also known by the title of Sultan Hadiwijaya.

 Ancestry

He was the son of Ki Ageng Pengging, born as Mas Karèbèt. When he was conceived, his father was having a wayang beber (shadow puppet) show performed by Ki Ageng Tingkir as the dalang. Both are the followers of Syekh Siti Jenar. Afterwards, unfortunately Ki Ageng Tingkir become sick and then died.

Ten years later, Ki Ageng Pengging was given capital punishment on the ground of rebellion against the Sultanate of Demak. Sunan Kudus become the executioner. After his husband’s death, Nyai Ageng Pengging also fell sick and died. So, since then Mas Karebet was taken care of by Nyai Ageng Tingkir, the widow of Ki Ageng Tingkir.

When he grew up, he became widely known as Jaka Tingkir. He followed the teaching of Sunan Kalijaga, as well as Ki Ageng Sela. He was also considered as related to the three grandsons of Ki Ageng Tingkir, Ki Juru Martani, Ki Ageng Pemanahan, and Ki Panjawi.

The Geanology of Jaka Tingkir

Abdurrohman (P. Sambud Bagda) bin Abdul Halim (P. Benawa) bin Abdurrahman (Jaka Tingkir) bin Ainul Yaqin (Sunan Giri) bin Ishak bin Ibrahim Asmura bin Jamaludin Husain bin Ahmad Syah Jalal bin Abdullah Khan bin Amir Abdul Malik bin Alawi bin Muhammad Shohibul Mirbat bin Ali Chali’ Qasam bin Alawi Muhammad bin Muhammad bin Alawi bin Ubaidillah bin Ahmad Al-Muhajir Ilallah bin Isa Arrumi bin Muhammad Annaqib bin Ali Al-’Uroidi bin Ja’far Shodiq bin Muhammad Al-Baqir bin Ali Zaenal Abidin bin Husein putra Siti Fathimah Az-Zahro binti Rasulillah, Muhammad saw

Ranji Joko Tingkir

Marga (saat dilahirkan) Pajang
Jenis Kelamin Pria
Nama lengkap (saat dilahirkan) Joko Tingkir
Nama lainnya Sultan Hadiwijaya, Raja Pajang, Sultan Pajang, Kanjeng Sultan Hadiwijoyo, Kanjeng Raden Hadiwijoyo, Kanjeng Sultan Kasunanan Pajang, Raden Mas Hadiwijoyo, Mas Karebet, Jaka Tingkir, Sri Baginda Datuk Palembang
Ayah ibu # Ki Ageng Kebo Kenongo [Pengging] Nyai Ratu Mandoko [Azmatkhan]

Kejadian-kejadian

 kelahiran anak: Putri (no 13) [?]

 kelahiran anak: Pangeran Aryo Benowo [Pajang]

 kelahiran anak: Ratu Pembayun [Demak]

 perkawinan: Raden Rara Wuragil [Wuragil]

 perkawinan: Ratu Mas Cempaka [Demak]

Dari kakek nenek sampai cucu-cucu

//

kematian: 1518
kelahiran: Terdapat berbagai versi tentang asal-usul pendiri Kesultanan Demak. Menurut Babad Tanah Jawi, Raden Patah adalah putra Brawijaya raja terakhir Majapahit (versi babad) dari seorang selir Cina. Karena Ratu Dwarawati sang permaisuri yang berasal dari Campa
perkawinan: Putri selir / Garwa ampil
gelar: Arya Kenceng memimpin saudara-saudaranya sebagai penguasa Bali bawahan Majapahit. Arya Kenceng dan saudara-saudaranya dianggap sebagai leluhur raja-raja Tabanan dan Badung.
gelar: Arya Kutawandira dibawah pimpinan saudaranya Arya Kenceng dalam pemerintahan penguasa Bali yang menjadi bawahan Majapahit. Ia dianggap sebagai leluhur raja-raja Tabanan dan Badung.
gelar: Arya Sentong dibawah pimpinan saudaranya Arya Kenceng dalam pemerintahan penguasa Bali yang menjadi bawahan Majapahit. Arya Sentong dianggap sebagai leluhur Tabanan dan Badung.
gelar: Arya Belog dibawah pimpinan saudaranya Arya Kenceng dalam pemerintahan penguasa Bali yang menjadi bawahan Majapahit. Arya Belog dianggap sebagai leluhur Tabanan dan Badung.
pekerjaan: Adipati di Ponorogo
Kakek-nenek
Ayah ibu
kelahiran:
Ayah ibu
 
== 3 ==
== 3 ==
Anak-anak
kelahiran:
Anak-anak
Cucu-cucu
kelahiran:
kelahiran:
kelahiran:
kelahiran:
Cucu-cucu
 

 

 

 

//

 

Bahasa lainthe end @ copyright dr Iwan Suwandy 2011

The Java Traditional Music Record History After WW II Era 1970(Sejarah Rekaman Musik Traditional Jawa)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Java Traditional  Music record History(Sejarah rekaman Musik Traditional Jawa)Frame One :

Before WW II(Sebelum Perang Dunia Kedua)

Frame Two:

After WW II(Sesudah Perang Dunia Kedua)1. 2.Music Of Indonesia :Javanese ,Recording Music Of Indonesia.

Kesenian Djawa Studio Surakarta under the direct of R.Ng.Hardjosasmojo

 

GENDING-GENDING DJAWA SIDE 2

1) Srepengan Pangkur Palaran S 9, composer Unknown ,soloist Tukinem

2)Srepengan Danadan Gulo Temanten Andjar S1.9,composer unknown, soloist Tambang Raras

Gending-Gending Djawa SIDE 1

1) Ketawang Sinom Paridjoto S. MJR, composer unknown ,soloist nji Bei Mardusari

2) Ketawang Midjil Sulastri P. br, composer unknown,soloist Roro Pondang

Gending Java Information

a.

 b.Gending Jawa dan Pewayangan

 

// //

lagu – lagu jawa terus mengalir ketika dunia pewayangan sedang berlangsung dalam sebuah cerita .
dan memberikan ruang tersendiri bagi penggemar wayang untuk sejenak menghibur dalam arti jeda dalam pertengahan cerita . apabila kita rasakan lagu – lagu itu akan membuat tenteram hati kita dan membuat kita lebih santai

tidak hanya itu tapi gending jawa dalam dunia pewayangan juga memberikan kekayaan untuk negara indonesia yang merupakan budaya asli indonesia yang harus kita jaga kelestariannya dengan cara selalu memainkannya dalam setiap upacara adat dan cara yang lain .

dunia pewayangan juga memberikan karakter sendiri akan cir khusus dari gending jawa yang tidak ad apa lagu lain , dunia pewayangan sebenarnya mempunyai nilai seni yang tinggi jika kita bisa menghayati setiap alunan musik dan cerita yang disajikan dalam dunia pewayangan . // //

Diposk

 

c.The expert Of Gending Java

CURRICULUM VITAE

Marc Perlman

1 January 2010

1. Marc Perlman, Associate Professor, Music.

2. Department of Music, Box 1924, Brown University, Providence, RI, 02912.

3. Education.

Ph.D. (Ethnomusicology), Wesleyan University, 1994. Dissertation title:

“Unplayed Melodies: Music Theory in Postcolonial Java.”

Master of Arts (Music), Wesleyan University, 1978. Thesis title: “Toward

a Philosophy of Ethnomusicology.”

Bachelor of Arts (Music), Hampshire College (Amherst, MA), 1974.

4. Professional appointments.

1987-90 Consultant, Ford Foundation (Southeast Asia Office) emplaced at the

Ethnomusicology department of North Sumatra University (USU), Medan,

Indonesia, with responsibility for curriculum design, teaching courses,

producing teaching materials, overseeing and conducting research, and

developing the resources of the Archives.

1993-94 Visiting Assistant Professor, Department of Music, Tufts University.

1994-95 Society Fellow, Society for the Humanities, Cornell University.

1995-96 Visiting Assistant Professor, Department of Music, Brown University.

1996-2003 Assistant Professor, Department of Music, Brown University.

2003-date Associate Professor, Department of Music, Brown University.

5. Completed research, scholarship and/or creative work.

(a) books/monographs.

2004

Unplayed Melodies: Javanese Gamelan and the Genesis of Music Theory. 

Berkeley: University of California Press.

2

(b) parts of books.

2001 “Mode V, 4: South-east Asian

pathet.” New Grove Dictionary of Music

and Musicians,

second edition. Vol. 16, pp. 844-852. This is a revision of

part of the entry written by Harold S. Powers for the 1980 edition. It is

7300 words long, of which 2100 are my revision of Powers’ original text,

and 5200 are newly written.

2001 “Indonesia VII: Sumatra.”

New Grove Dictionary of Music and

Musicians,

second edition, pp. 344-351 (6000 words).

2003 “Consuming Audio: An Introduction to Tweak Theory.” Pages 346-357

in René T. A. Lysloff and Leslie C. Gay, Jr. (eds.),

Music and

Technoculture

(Wesleyan University Press).

2008 “Prolegomena to the Computational Modeling of Javanese Gamelan

Music.” Pages 97-108 in Gerd Grupe (ed.),

Virtual Gamelan Graz: Rules

Grammars Modelling.

Aachen: Shaker Verlag.

(c) refereed journal articles.

1983 “Notes on ‘A Grammar of the Musical Genre,

Srepegan.’” Asian Music 

14(1):17-29.

1994 “American

Gamelan in the Garden of Eden: Intonation in a Cross-Cultural

Encounter.”

Musical Quarterly 78(3):484-529.

1996 “An Experimental Study of Internal Interval Standards in Javanese and

Western Musicians.” (With second author Carol L. Krumhansl,

Department of Psychology, Cornell University.)

Music Perception 

14(2):95-116.

1997 “Conflicting Interpretations: Indigenous Analysis and Historical Change

in Central Javanese Music.”

Asian Music 28(1):115-140.

1998 “The Social Meanings of Modal Practices: Status, Gender, History and

Pathet

in Central Javanese Music.” Ethnomusicology 42(1):45-80 (Winter

1998).

1999 “The Traditional Javanese Performing Arts in the Twilight of the New

Order: Two Letters from Solo.”

Indonesia no. 68, pp. 1-37.

2003 “Consuming Audio: An Introduction to Tweak Theory.”

Tijdschrift voor

Mediageschiedenis

6(2):117-128. (Reprinted from Music and

Technoculture.

)

3

2004 “Golden Ears and Meter Readers: The Contest for Epistemic Authority in

Audiophilia.”

Social Studies of Science 34(5):783-807

(d) non-refereed journal articles (and other publications).

1983 “Reflections on the New American Gamelan Music.”

Ear 8(4):4-5.

1988 Rahayu Supanggah, “Balungan.” Translated by Marc Perlman.

Balungan 

3(2):2-10 (October 1988).

1989 “Musik Mana yang Paling `Puncak’?” [Whose Music is “On Top”?]

Mimbar Umum

(Medan) 23-24 October 1989.

1990 “Kekecualian Musikal Sebagai Akibat Peminjaman: Suatu Contoh dari

Sejarah Karawitan Gaya Surakarta.” [Musical Exceptions as the Result of

Borrowing: An Example from the History of Surakarta-Style Gamelan

Music.]

Seni Pertunjukan Indonesia: Jurnal MMI [Journal of the

Indonesian Musicological Society] 1:137-154.

1990 Microfilm targets (abridged) for 14 manuscripts dealing with Javanese

music, published in T. E. Behrend (ed.),

Katalog Induk Naskah-naskah

Nusantara: Museum Sonobudoyo

(Jakarta: Djambatan).

1991 “Asal Usul Notasi Gendhing Jawa di Surakarta: Suatu Rumusan Sejarah

Nut Ranté

” [The Origin of Gendhing Notation in Surakarta: A Sketch of

the History of

Nut Ranté.] In Seni Pertunjukan Indonesia: Jurnal MMI 

[Journal of the Indonesian Musicological Society] 2:36-68.

1991 “The Term

Karawitan.” Balungan 5(1):28.

1991 “The Javanese Calendar” and “Surakarta: Introduction” in Eric Oey (ed.),

Java

(Singapore: Periplus).

1992 Liner notes for the recording,

Batak Music of North Sumatra (New Albion

Records 046 CD).

1993 Liner notes for the recording,

American Works for Balinese Gamelan

Orchestra

(New World Records 80430-2).

1994 “Sekar Jaya: Balinese Music in America.”

Rhythm Music Magazine 

3(4):34-35, 50.

1998 “Early-Music Talk Begins to Heat Up Again.”

New York Times Arts &

Leisure section, Sunday 14 June 1998, pp. 29, 36. (1815 words)

4

1999 “

Ra Ngandel: Martopangrawit’s Last ‘Experimental’ Composition.”

Balungan

6(1-2):12-17.

2000 Liner notes for the recording,

Evan Ziporyn/Gamelan Galak Tika. New

World Records 80565-2.

2003 “Why File-Sharing Doesn’t Feel Like Stealing.”

George Street Journal 

28(2):8 (19-25 September 2003).

2005 “How a French Baroque Motet Is Like a Melanesian Folk Song.”

Andante.com,

August 2005. Available at

(e) book and recording reviews

1983 Record Review: “Music for Sale.”

Ethnomusicology vol. 26.

1993 Book Review:

Traditions of gamelan music in Java. MLA Notes 50(1):85-

88.

1993 “The Music of K. R. T. Wasitodiningrat” (record review).

Balungan 5(2).

1993 “Idioculture: De-Massifying the Popular Music Audience” (review-essay).

Postmodern Culture

4(1). Available electronically as REVIEW-7.993

from LISTSERV@LISTSERV.NCSU.EDU, or on diskette from Oxford

University Press.

1997 “The Ethnomusicology of Performer Interaction in Improvised Ensemble

Music.” A review-essay dealing with Benjamin Brinner,

Knowing music,

making music

and Ingrid Monson, Saying something: Jazz improvisation

and interaction

. Music Perception 15(1):99-112.

1998 “Indonesian Traditions on Disc: The Rhetoric of the Ethnomusicological

Recording.” A review-essay dealing with twelve compact discs,

Music of

Indonesia

, vol. 1-12. Smithsonian/Folkways SF 40055-57, 40420-40428.

Ethnomusicology

42(1):167-174 (Winter 1998).

1999 “Trance Gong” (CD review).

Asian Music 30(1):194-197.

2005 “Music of the

Gambuh Theater” (CD review). Asian Music 36(2):120-

125.

(g) Invited lectures.

5

1988 “Renungan di Hadapan Para Ahli Waris.” [Musing in the Presence of the

Inheritors.] Paper delivered at the Commemoration of the Eighth

Anniversary of the Death of Lily Suheiry (Medan, Indonesia).

1988 “Melacak ‘Pathet Keempat’ dalam Karawitan Gaya Surakarta.” [On the

Trail of the ‘Fourth

Pathet‘ in Surakarta-Style Gamelan Music.] Paper

delivered to the Music Department of the Akademi Seni Karawitan

Indonesia (Surakarta, Indonesia).

1989 “The State of Ethnomusicology in Indonesia.” Delivered to the Seminar

on Form and Function in Ethnomusicology at Mahidol University,

Nakornpathom, Thailand.

1989 “Seni Ronggeng Melayu Deli.” [The Art of the Deli

Ronggeng Melayu.]

Delivered at the Cultural Center of the Universiti Malaya, Kuala Lumpur,

Malaysia.

1990 “Pameran KIAS dari Sudut Pandangan Antropologis.” [The Festival of

Indonesia from an Anthropological Point of View.] Delivered to the

Department of Anthropology, Universitas Sumatera Utara, Medan,

Sumatra.

1990 “Young Niwatakawaca.” Delivered to the Department of Sociology,

National University of Singapore.

1991 “

Wayang Kulit among the Aristocrats and the Theosophists.” Presented at

the conference,

Indonesian Music: Twentieth Century Innovation and

Tradition,

Berkeley, California.

1991 “The Spirits Speak through the Flute: A Toba Batak Spirit Medium in

New Order Indonesia.” Presented to the Southeast Asia Program, Cornell

University.

1992 “American

Gamelan in the Intonational Garden of Eden.” Presented to the

Music Department, University of California at Berkeley.

1994 “Beyond ‘The Old Exoticism Trip’? American Composers and Indonesian

Music.” Presented at the Center for Literary and Cultural Studies, Harvard

University.

1994 “The Culture of Audiophilia.” Presented at the national meeting of the

Society for Ethnomusicology, October 19-22, Milwaukee.

1995 “Psychology and Ethnomusicology: A Cross-Cultural Experimental Study

of Pitch Perception and the Puzzle of Javanese Scales.” Presented to the

Music Department, Wesleyan University, November 15.

6

1995 “Women’s High Frequency Hearing, Simulated Ears, and Alternative

Medicine: Further Thoughts on Audiophilia.” Presented at the

preconference on Music and Technoculture at the national meeting of the

Society for Ethnomusicology, October 18, Los Angeles.

1996 “Orientalism in Music.” Panel discussion with Edward Said, Linda

Nochlin, Sumarsam, Carol Oja, and Marc Perlman, presented in

conjunction with a concert series by the Brooklyn Philharmonic, 16

February 1996.

1998 “Music Technology and Cultural Memory.” Presented at the international

conference on Performance and Mediatization, held at Leiden University,

Leiden, The Netherlands, 1-5 December 1998.

1998 “The Psychology and Politics of Music Notation: Writing Down an Oral

Tradition.” Presented at University College Cork, Cork, Ireland, 14

December 1998.

1999 “Two Theories of Implicit Melody: The Role of Intra-Domain Projection

in the Genesis of Abstract Musical Concepts.” Presented to the

conference “Music, Culture, Mind” at the Franke Institute for the

Humanities, University of Chicago, 26-27 February 1999.

1999 “Talking About Expressive Rhythm.” Presented to the Music Department,

University of Virginia at Charlottesville, 23 April 1999.

1999 “Politics and Traditional Theater in Java: A Debate Over the Role of

Wayang

in Post-New Order Indonesia.” Presented to the Music

Department, Wesleyan University, 6 May 1999.

1999 “Where is the Melody? Unplayed Melodies in Indigenous Javanese Music

Theory.” Presented to the annual meetings of the Society for Music

Theory, Emory University, Atlanta, Georgia, 11-14 November 1999.

1999 “Ethnomusicology and Intellectual Property.” Presented to the annual

meetings of the Society for Ethnomusicology, University of Texas, Austin,

18-21 November 1999.

2000 “The Invention of Music Notation in Java (Indonesia): Three Views of the

Psychology and Politics of Music Writing.” Presented to the School of

Music, Ohio State University, Columbus, Ohio, 3 March 2000.

2001 “Localizing a Global Technology, c. 1870: The Invention of Music

Notation in Central Java.” Presented to the School of Oriental and African

Studies, University of London, 22 February 2001, London, United

Kingdom.

7

2001 “Improvised, But Not Improvisatory? The Nature of Melodic Variation in

Central Javanese Gamelan Music.” Presented to the Study Day on

Improvisation, convened by John Rink for the Royal Musical Association

and the Society for Musical Analysis at Royal Holloway, University of

London, 24 February 2001, Egham, United Kingdom.

2001 “Cognitive Perspectives on Musical Knowledge: Order, Disorder, and

Fluidity.” Presented to the Center for Advanced Study in the Behavioral

Sciences, Stanford University, 18 September 2001.

2001 “What Makes Improvisation Improvisatory?” Presented to the

Department of Music, University of Texas at Austin, 12 November 2001.

2001 “Cultural Models of Musical Performance in Bali and the West: Relating

Music and Culture After the ‘Demise’ of the Culture Concept.” Presented

to the Department of Anthropology, University of Texas at Austin, 14

November 2001.

2002 “Cultural Models of Performance in Western Art Music and the Balinese

Performing Arts: Relating Music and Culture After the ‘Demise’ of the

Culture Concept.” Presented to the Department of Music, University of

California, Berkeley, 25 January 2002.

2002 “The Balinese Concept of

Taksu.” Presented to the Wesleyan Gamelan 

Conference, Wesleyan University, 20 April 2002.

2002 “Someone Else’s Songs.” Presented to the Stanford Humanities Center,

Stanford University. 9 May 2002.

2002 “The Analogical Basis of Abstract Musical Concepts: Ethnographic

Histories of Music Theory in Indonesia and Western Europe.” Presented

to the Department of Music, Stanford University, 20 May 2002.

2002 “Golden Ears and Meter Readers: The Contest for Epistemic Authority in

Audiophilia.” Presented to the

Sound Matters international conference at

the University of Maastricht, the Netherlands, 15-17 November 2002.

2002 “Appropriating Audio: Consumption Theory and the Practice of

Tweaking.” Presented to the Department of Music, Vassar College, 4

December 2002.

2003 “Gamelans Abroad: The Spread of Gamelan Study Outside of Indonesia.”

Contributed to the panel, “Resonance in Indonesia,” commemorating the

40

th anniversary of Wesleyan University’s World Music Program,

Wesleyan University, 20 February 2003.

8

2003 “Musical Reinterpretations Local and Global: Javanese Gamelan in

Indonesia and America.” Presented to the Department of Music, Yale

University, 27 February 2003.

2003 “Re-Indianizing the Javanese Shadow Theater: Theosophy, Indology, and

the ‘Invention’ of Tradition in Late-Colonial Java.” Presented to the

Center for Southeast Asian Studies, University of Wisconsin, Madison, 25

April 2003.

2004 “The Art of Javanese Gamelan Music.” Illustrated lecture, Juilliard

Conservatory, New York City, 25 February 2004.

2004 “Music, Virtual Shoplifting, and Participatory Culture: Prolegomenon to

the Ethnomusicological Study of Peer-to-peer Music Downloading.”

Lecture presented to the Department of Music, Wesleyan University, 6

October 2004.

2006 “Constituting Musical Entities: A Cross-cultural Approach.”

Presented to

the Department of Music, Columbia University, 14 April 2006.

2006 “The Continuum of Regularity: Prolegomena to the Computational

Modeling of Javanese

Gamelan Music.” Presented to the symposium

“Virtual Gamelan Graz: Rules – Grammars – Modeling,” held at the

Institute of Ethnomusicology, Universität für Musik und darstellende

Kunst, Graz, Austria, 27-28 October 2006.

2006 “File-sharing, Copyright, and Anti-Corporate Activism.” Presented at

Skidmore College, Saratoga Springs, NY, 29 November 2006.

2007 “Scenes from the Prehistory of Harmonic Analysis: A Cognitive Approach

to the History of Music Theory.” Presented to the Department of Music,

University of Massachusetts at Amherst, 5 March 2007.

2007 “A Cognitive Approach to the History of Music Theory: Patterns of

Discovery from Zarlino (1517-1590) to Diz (1917-1993).” Presented to

the Department of Music, Yale University, 13 April 2007.

2007 “Music, Values, and the Value of Music.” Keynote address to the Five

College Ethnomusicology Symposium, Amherst College, 15 April 2007.

2007 “Is Copyright Unable to Protect Traditional Cultural Expressions? A Case

Study from Taiwan.” Presented to the workshop, “Traditional Arts: A

Move Toward Protection in Indonesia.” Cemara Gallery, Jakarta,

Indonesia, 16 June 2007.

9

2007 “The Indonesian Traditional Arts as Cultural Products.” Presented to the

seminar,

Warisan Budaya dan Ekonomi Kreatif (Cultural Heritage and the

Creative Economy), Indonesian Department of Commerce, Jakarta

Convention Center, Jakarta, Indonesia, 11 July 2007.

2007 “Cultural Models of Performance in Balinese and Western Music.”

Presented to the Department of Music, University of Maryland at College

Park, 9 November 2007.

2008 “How Did Performance Reclaim Its Ancient Freedoms? Improvisation’s

Enigmatic Return to Early Music.” University of California at Davis, 3

March 2008

2008 “The Paradox of Empowerment: Traditional Music between Stewardship

and Ownership in International Intellectual Property Law.” University of

California at Berkeley, 18 April 2008

2008 “Colin McPhee, Balinese Music, and Jazz.” Pomona College, 25 April

2008

2008 “A Cognitive Approach to the History of Music Theory: Patterns of

Discovery from Zarlino (1517-1590) to Diz (1917-1993).” Stanford

University, 19 May 2008

2008 “Warisan Budaya Indonesia dan Hubungan Internasional dari Sudut

Pandangan Sosio-budaya dan Hukum.” [Indonesian Cultural Heritage and

International Relations: Sociocultural and Legal Perspectives.] Indonesian

Department of Foreign Affairs, Jakarta, 11 August 2008

2008 “Protecting Traditional Music: Constructing Normative Global Regimes

of Ownership.” University of Pennsylvania, 23 September 2008

2008 “Money Changes Everything: Normative Regimes of Music-Sharing in the

Internet Age.” Brown Legal Studies Seminar, Brown University, 26

September 2008

2008 “The Idea of Remix: An Ethnomusicological Perspective.” Students for a

Free Culture, University of California at Berkeley, 11 October 2008

2008 “An Iron Cage for Culture? Traditional Music between Exploitation and

Regulation.” University of Washington, Seattle, 20 November 2008

2008 “An Iron Cage for Culture? Traditional Music between Exploitation and

Regulation.” University of British Columbia, Vancouver, Canada, 21

November 2008

10

2009 “Cultural Property and Its Discontents: From Holism to Deconstruction.”

Presented to the Department of Music, Wesleyan University, 25 February

2009.

2009 “Protecting Traditional Culture: Global Regimes of Stewardship and

Ownership.” Presented to the Centre Asie du Sud-Est, École des Hautes

Études en Sciences Sociales and Centre National de la Recherche

Scientifique. Paris, 26 March 2009.

2009 “The Future of Music: File-Sharing and Beyond.” A contribution to “Face

the Music: An Open Conversation About File Sharing.” A panel

discussion sponsored by the Rhode Island School of Design, the Federal

Branch/Bar Committee of the Rhode Island Bar Association, and the

United States District Court for the District of Rhode Island. Rhode Island

School of Design, Providence, RI, 23 April 2009.

2009 Discussant for the International Meeting at the Future of Music Coalition

Policy Summit, Georgetown University, Washington, DC, 4 October

2009.

2009 “The Scandal of Ethnomusicology and the Ethnomusicology of Scandal:

Rumors of Exploitation in the Global Circuits of Traditional Music.”

Presented to the

Journée d’Automne de la Société Française

d’Ethnomusicologie.

Université de Paris (Sorbonne), Paris, France, 12

December 2009.

2009 “Unplayed Melodies in Javanese

Gamelan Music: An Ethnographic

History of Music Theory.” Presented to the Research Center for

Ethnomusicology, University of Paris X (

Université Paris Ouest Nanterre

La Défense

) Nanterre, 14 December 2009.

(h) Papers read.

1987 “Sekelumit Contoh Perubahan Musikal dalam Karawitan Gaya Surakarta.”

[A Few Examples of Musical Change in Surakarta-Style Gamelan Music.]

Paper delivered at the Third Indonesian Ethnomusicology Conference

(Medan, Indonesia).

1988 “Lagu Ronggeng Melayu Deli: Suatu Catatan Perbandingan.” [A

Comparative Note on the Melodies of the

Ronggeng Melayu Deli.] Paper

delivered at the Fourth Indonesian Ethnomusicology Conference, held at

the Institut Seni Indonesia (Yogyakarta, Indonesia).

11

1989 “Asal Usul Notasi Gendhing Jawa di Surakarta: Suatu Rumusan Sejarah

Nut Ranté

” [The Origin of Gendhing Notation in Surakarta: A Sketch of

the History of

Nut Ranté.] Delivered at the First Conference of the

Indonesian Musicological Society, 29 October 1989, Jakarta, Indonesia.

1991 “Forgetting the Foreign: The King of Siam, Theosophy, and the Central

Javanese Performing Arts in a Colonial Context.” Presented to the annual

meeting of the Society for Ethnomusicology, Chicago, Illinois.

1991 “Public Transportation and Traditional Music in West Sumatra.”

Presented to the annual meeting of the Mid-Atlantic Chapter of the

Society for Ethnomusicology, Columbia University, New York.

1993 “The Politics of Modality in Central Javanese Music.” Paper presented at

the annual meeting of the Northeast Chapter, Society for

Ethnomusicology, Tufts University.

1995 “Music’s Power: A Balinese Case Study in Ethno-Performance Theory.”

Presented at the national meeting of the Society for Ethnomusicology,

October 19-22, Los Angeles.

1995 “ContempoRitual Art and Mystical Tourism in Indonesia.” Presented at

the national meeting of the Association for Asian Studies, Washington

D.C.

1996 “Colonial Domination, Cognition, and the Birth of Indigenous Javanese

Notation.” Presented to the national meetings of the Society for

Ethnomusicology, Toronto.

1996 “Pedagogy and Subjectivity: The Origins of the American Music

Appreciation Movement, 1888-1932.” Presented to the conference,

“Managing the Love of Music,” Brown University, 21 September.

1997 Introduction to the panel, “The Local Uses of Distant Music,” at the 42nd

annual meeting of the Society for Ethnomusicology, Friday October 24,

1997.

1999 “‘A Crystal Sound, Aerial and Purely Sensuous’: Colin McPhee, Interwar

Musical Modernism, Exotic Hedonism, and Bali.” Presented to the

Annual Meeting of the Association for Asian Studies, Boston, 11-14

March 1999.

1999 “Analogy and the Genesis of Abstract Musical Concepts.” Presented at

the annual meetings of the Society for Ethnomusicology, University of

Texas, Austin, November 1999.

12

2000 “Sensuous Impersonality: Aural Orientalism, Jazz, and Colin McPhee’s

Theory of Polyrhythm.” Presented to the Oxford Music Analysis

Conference (OxMAC 2000), 22-24 September, Oxford University.

2000 “Making Connections with Past Times and Distant Cultures.” Response

to the panel, “Crossing Over: Intersecting Cultures in 20

th Century

Indonesian Performance.” New England Conference of the Association

for Asian Studies Annual Meeting, Brown University, 30 September 2000.

2000 “Remembrance of Music Media Past.” Opening lecture in the Music

Department Colloquium Series, 2000-2001. 17 October 2000.

2005 “Empowerment, Theft, Democracy, Greed, and Social Protest: The Moral

Imagination of File-Sharing.” Presented to the annual meeting of the

Society for Ethnomusicology, Atlanta, 20 November 2005.

2006 “Social Creativity versus Secrecy: What Is To Be Done?”

Presented to the

conference “Con/Texts of Invention,” as discussant’s remarks for the

panel

“Traditional Knowledges” (Case Western Reserve University, 22

April 2006).

2006 “Intense Joy and Intense Shame: Dealing with the Ambivalence of File-

Sharing.”

Accepted for presentation at the conference “Ain’t It A Shame,”

Experience Music Project (Seattle, WA, 29 April 2006).

Declined. 

2006

“Music and Intellectual-Property Activism: The Case of Internet File-

Sharing.” Presented at the conference, “Music and the Public Sphere”

(University of California at Los Angeles, 12-13 May 2006).

2006 “Variability’s Destabilizing Potential: A Comparative Approach.”

Presented at the 51

st annual conference of the Society for

Ethnomusicology, Honolulu, 16-19 November 2006.

2007 “The Global Empowerment of Intangible Cultural Heritage: Between

Stewardship and Ownership.” Presented to the annual meetings of the

American Folklore Society, Quebec, Canada, 20 October 2007.

2007 “The Value of Music: Regimes of Worth in the Webcasting Royalty

Debates.” Presented to the annual meetings of the Society for

Ethnomusicology, Columbus, Ohio, 26 October 2007.

2008 “Toward the Global Governance of Traditional Music: Paradoxes of

Stewardship and Ownership.” Presented to the annual meeting of the

Society for Ethnomusicology, Wesleyan University, 25-28 October 2008

13

2009 “Rumors of Exploitation: The Symbolic Economy of Traditional Music

Recordings.” Contributed to the panel, “Traditional Music Recordings as

Sites of Contestation: Issues of Ownership and Representation,” at the

annual meetings of the Society for Ethnomusicology, Mexico City, 19-22

November 2009.

(i) Work in review.

(j) Work in progress.

Someone Else’s Songs: Identity and the Varieties of Musical Mobility.

During my

fellowship year at the Stanford Humanities Center I resumed work on a topic that has

concerned me since 1997, when I organized a panel, “The Local Uses of Distant Music,”

at the annual meeting of the Society for Ethnomusicology. This project concerns musical

border-crossers, people who fervently embrace music to which they have no “primordial”

claim of birthright. I ask what such border-crossing can teach us about the relationship

between music and identity more generally.

At present I expect two publications to result from this research: a book, and an

edited collection. In the book I will distinguish types of border-crossing, relate them to

the existing literature on syncretism and revivals, consider moral and legal aspects of the

question of cultural appropriation, and discuss musical border-crossing as a form of

cosmopolitanism. (The University of California Press has expressed interest in this book

project.) In the edited collection I will unite the papers first presented at the 1997 panel

with papers contributed to the “Music and Identity” lecture series I organized at Stanford,

and papers presented at a conference I convened at Brown on 7 February 2004. I have

approached the editor of the journal

Ethnomusicology about the possibility of publishing

these papers as a special issue.

Models of Performance.

My article in the New York Times, “Early-Music Talk

Begins to Heat Up Again,” is the by-product of a much larger project concerning cultural

models of performance. I compare ideas about the act of performance in two very

different traditions: Western art music, and the Balinese performing arts. In the Western

case I examine how performance decisions are justified and legitimated, and how

performers are evaluated. For this purpose, it is helpful to look at disputes over

performance, where culture-carriers are more likely to articulate their (normally takenfor-

granted) assumptions and expectations. I focus on two debates: the so-called

“authenticity” debate in the Historical Performance (“original instruments”) movement,

and the controversy over the pianist Vladimir Horowitz. In the Balinese case I examine

the concept of

taksu, a notion of performative power that has clear religious associations,

but is interpreted in varying ways by different performers.

Inaudible Rhythms: Micro-Rhythmic Variation in Javanese

Gendèr-Playing. 

Continuing my efforts to bring a cross-cultural dimension to the psychology of music, I

14

am studying the Javanese equivalent to what psychologists call “expressive rhythm” in

Western art music. Western performers do not play notated rhythms with metronomic

precision, but introduce millisecond deviations which, though not perceived as such, give

the music life. Although there is no written score in Javanese music, Javanese performers

too vary their rhythms on the millisecond level. I have recorded ten musicians

performing the same composition on the

gendèr barung in order to compare their use of

micro-rhythmic variation. At present there is virtually no published research on microrhythmic

variability in any non-Western tradition. This project is thus important in

opening up the question of the possible universality of micro-rhythmic variation.

Aural Orientalism.

It is well-known that representations of the Other often tell us

more about those doing the representing than about the ones ostensibly represented. In

the study of musical exoticism this has usually been demonstrated through analyses of the

devices used to represent the Other in Western musical texts. But in the case of

composers who engaged in ethnomusicological fieldwork we can also study their

attitudes toward the music they researched. To date, the most intense scrutiny of this sort

has been directed at Bartók’s changing conceptions of Hungarian peasant and Gypsy

music, and their role in his attempts to forge a sense of musical self-identity. I focus on

Colin McPhee (1900-1964), whose fascination with Balinese music was not so obviously

tied to a search for musical roots, but was an expression of the anti-Romantic aesthetics

common in his youth. McPhee rejected (what was then felt to be) the grandiloquent,

egotistical, hyper-emotionality of Romanticism, but not in the name of cerebral musical

intellectualism—rather, he championed a

sensuous impersonality, one that celebrated the

body and its corporeal pleasures. McPhee thought he heard this sensual objectivity in

Balinese music, and he elaborated a theory of kinesthetic rhythm to explain what he

considered to be the anti-expressive character of both Balinese gamelan and jazz.

Improvisation in Javanese Music.

Ethnomusicologists have long felt uncertain

how to describe the melodic variability of Javanese music: in some respects it seems to

represent what we are used to calling improvisation, but the term seems not completely

appropriate. However, the classic methodology for studying improvisation—the

comparison of multiple renditions of a single item by a single performer—has only

occasionally been applied to Javanese music, and then only with recordings made in

artificial, isolated contexts. I have recorded seven performances of a single composition

by a single musician in a naturalistic setting (with full gamelan) over a three-year period.

I have transcribed these renditions and will analyze them to provide a rounded portrait,

more complete than anything now available, of the techniques of variation in Javanese

performance.

The Birth of Javanese Music Notation.

Ethnomusicologists have written

relatively little about notation, and much of the existing literature concerns the extent of

notation’s negative effects on oral traditions. We have largely neglected the processes

whereby musicians in unwritten traditions adopt or adapt notation. The history of

Javanese gamelan since 1870 presents an ideal opportunity to study these processes, as

musicians developed several notation systems over a period of decades, many of them

indebted to a greater or lesser degree to Western notation systems. However, a close

15

analysis reveals that the graphic devices borrowed from the West were radically

reinterpreted, and that the development of Javanese notation was the result of struggles

between professional musicians, aristocratic amateurs, and Western experts.

Gendhing of Central Java.

I am engaged in a long-term project to produce a

computer-searchable, annotated variorum edition of the traditional repertoire of the

Javanese

gamelan (as practiced in Surakarta). My aim is to bring together all known

variants of Surakarta-style compositions, providing historical and cultural background,

and notes on performance practice (including the uses of compositions in dance and

drama, as well as ceremonial occasions). I have already assembled a large collection of

published and unpublished sources of

gamelan notation, including 15 major manuscript

sources (many of which I found in the possession of private individuals and arranged to

have microfilmed for Indonesia’s National Library). Over the past several years, my

research assistants have helped me transcribe the manuscript and typescript sources into

computer-readable form. With David Huron of Ohio State University I am exploring the

possibility of encoding these into the HUMDRUM music-analysis software format. In

2004 I installed the Unix-based OS X operating system on my computer, and started

learning to program in Unix and HUMDRUM.

The Origins of the Music Appreciation Movement in America.

Music education in

the Western art music tradition was for most of its history a type of vocational training

for practitioners; only in the 19

th century did pedagogues address themselves specifically

to audiences, instructing them how to

listen to music. Around the turn of the 20th century,

American public high schools began offering courses in a similar spirit, courses later

described as “music appreciation.” In subsequent decades teachers used mechanical

devices in this work: first the player piano, then the phonograph. Orchestras began

presenting educational concerts; the growth of radio broadcasting after 1922 brought

“music appreciation” programs to millions. This movement has been criticized for

substituting passive cultural consumption for active involvement, and for diluting high

culture for mass consumption. A close historical analysis shows, however, that the music

appreciation movement was not simply an early stage in the commodification of music, a

brake on active amateur participation and an advertisement for musical consumerism. It

was a by-product of the solidification of a canon of recognized musical masterworks in

Western society, a body of work considered to monopolize every musical value.

During my fellowship at the Stanford Humanities Center I was able to discuss my

findings with Larry Cuban, the prominent historian of education, and I am currently

revising my work in light of his suggestions.

(k) other (performances, compositions, recordings)

Compositions

Learning By Ear

. For ensemble of pitched instruments. First performance: 28 February

1977, Middletown, CT.

16

Gendhing

Pamitran kethuk 2 kerep minggah ladrang Surung Dhayung (or ladrang

Candra-upa

), sléndro pathet sanga. Traditional Surakarta-style

composition for Central Javanese gamelan ensemble. (Only the

mérong,

or first movement, is newly composed; the ladrang sections are taken from

the traditional repertoire.) First performance: 29 October 1987, by the

gamelan group “Pertala” for Radio Konservatori, Surakarta, Central Java,

Indonesia.

Recordings

Bang on a Can Meets Kyaw Kyaw Naing.

Compact disc recording. Canteloupe Music

CA21023. Burmese music arranged for Western instruments. Performed

by Kyaw Kyaw Naing, the Bang on a Can All-Stars, and Marc Perlman.

2004.

Performances of Indonesian Musics

(N.B. Performances with American ensembles are too numerous to list here; only

performances with professional Indonesian ensembles and recent performances with

American ensembles are listed below.)

Performed on

gendèr barung with the musicians of the Mangkunegaran Palace gamelan

orchestra for various regularly-scheduled live radio broadcasts from the

Mangkunegaran; Surakarta, Central Java, 1986.

Performed on

gendèr barung (Javanese metallophone) with the musicians of the gamelan

ensemble of Radio Republik Indonesia Surabaya, for a

regularly-scheduled live radio broadcast; Surabaya, East Java, 1 July 1987.

Performed on

tataganing (Toba Batak drum-chime) with the Sarma ensemble; Medan,

North Sumatra, 30 December 1987.

Performed as

gérong (singer) with Javanese gamelan in a concert of the Brooklyn

Philharmonic Orchestra at the Brooklyn Academy of Music, 14-15

February 1996.

Performed with the New York Indonesian Consulate Gamelan Ensemble at the

Yogyakarta Gamelan Festival in Yogyakarta, Indonesia as a special guest

artist, at the invitation of the ensemble. I played

kendhang (drum) and

rebab

(two-stringed bowed lute). 3 July 1997.

Performed with the New York Indonesian Consulate Gamelan Ensemble at Symphony

Space, New York City. I played

kendhang (drum), suling (flute) and

rebab

(two-stringed bowed lute), and sang. 8 May 1999.

Performed with the Boston Village Gamelan at Tufts University, 8 September 1999.

Performed with the Boston Village Gamelan at the Cambridge Public Library, 22

October 1999.

17

Performed with the University of Texas Gamelan Ensemble, Austin, 20 November 1999.

I played

rebab, gendèr (metallophone), and sang.

Performed with the University of California (Berkeley) Gamelan Ensemble, Berkeley, 9

March 2002. I played

rebab and gambang. 

Performed with the University of Wisconsin (Madison) Gamelan Ensemble, 25 April

2003. I played

rebab.

Performed at a reception for the Honorable H. Wirayuda, Foreign Minister of the

Republic of Indonesia. United Nations, New York City, 27 September

2004.

Performed to accompany a

wayang kulit (shadow-puppet play) by Joko Santoso.

Symphony Space, New York City, 5 December 2004.

Performed Javanese gamelan music at a reception for the President of Indonesia, Susilo

Bambang Yudoyono. Hotel Pierre, New York City, 15 September 2005.

Performed Javanese gamelan music to accompany

wayang kulit (shadow-puppet play)

performances by Ki Purbo Asmoro at Symphony Space, New York City

(18 June 2006); Wesleyan University (30 June 2006), and the Freer

Gallery of the Smithsonian Institution, Washington, D.C. (6 July 2006).

Performances of Burmese Music

Performed traditional Burmese music on

sandaya (Burmese piano), with Kyaw Kyaw

Naing and Mar Mar Aye. Kyaw Kyaw Naing, a leading performer on the

pa’ waing

drum-chime, was Director of the National Burmese Traditional

Music Ensemble, 1978-1989. Mar Mar Aye, one of Burma’s leading

vocalists, has performed on Burmese national radio since the age of 8. I

performed a duet with Kyaw Kyaw Naing and accompanied Mar Mar

Aye’s singing. First Parish Unitarian Church, Brookline, 30 October

1999.

Performed traditional Burmese music (a repeat of the Brookline performance, at the

Pierce School, New York City, on 11 December 1999).

Performed Burmese music on

sandaya (piano) in concert with Burmese musicians Kyaw

Kyaw Naing and Mar Mar Aye. 100 Hester St., New York City, 16

December 2000.

Performed Burmese music (arranged for Burmese and Western instruments) with Kyaw

Kyaw Naing, Maung Maung Myint Swe, and the Bang On A Can All-

Stars, at the Bang On A Can Music Marathon 2001, Brooklyn Academy of

Music, 28 October 2001. This performance was broadcast by WNYC on

the program New Sounds (Monday, 29 October 2001, program #1965). It

can be heard on the station’s Web site,

http://www.wnyc.org/new/music/NewSoundsLive/BOACnsSched102901.html

Performed Burmese music (arranged for Burmese and Western instruments) with Kyaw

Kyaw Naing, Mar Mar Aye, Don Byron, and the Bang On A Can All-

Stars, at Alice Tully Hall, Lincoln Center, New York, 9 February 2002.

Performed traditional Burmese music with an ensemble of prominent musicians from

Rangoon, Myanmar, led by Kyaw Kyaw Naing; Asia Society, New York

City, 13 December 2003. I played

maung hsaing.

18

Directed Performances

Directed performances of Banaspati, the Brown University Balinese Gamelan Angklung

Ensemble, as follows:

December 11, 1995, with guest dancers Nyoman Catra and Desak Made Suarti Laksmi

April 24, 1996, at the Massachusetts Institute of Technology’s Kresge Auditorium, with

Gamelan Galak Tika

April 30, 1996, at Brown University, with Gamelan Galak Tika

December 9, 1996, at Brown, with guest dancers Nyoman Cerita, Putu Wulantari, Kadek

Puriartha, and Miranti Kisdarjono

December 10, 1996, at the College of the Holy Cross, Worcester, MA.

April 28, 1997, at Brown University, with guest dancers Nyoman Cerita, Putu Wulantari,

and Kadek Puriartha.

April 29, 1997, at the College of the Holy Cross, Worcester, MA.

December 11, 1997, at Brown University, for Convocation.

April 25, 1998, at Brown University, with MIT’s Gamelan Galak Tika.

May 8, 1998, at the Massachusetts Institute of Technology’s Kresge Auditorium, with

Gamelan Galak Tika.

November 23, 1998, at Brown University, with guest dancers Bettina Kimpton and

Miranti Kisdarjono, and members of the Boston Village Gamelan and

MIT’s Gamelan Galak Tika.

May 14, 1999, at the Massachusetts Institute of Technology’s Kresge Auditorium, with

Gamelan Galak Tika.

Directed performances of Sekar Setaman, Brown University’s Javanese Gamelan, as

follows:

Grant Recital Hall, 7 December 1999, with guest artist Sukarji Sriman, dancer.

Grant Recital Hall, 9 May 2000.

Grant Recital Hall, 5 December 2000, with guest artists Sukarji Sriman and Wakidi.

Grant Recital Hall, 18 April 2001. Javanese shadow theater (

wayang kulit) performed by

Tristuti Rachmadi Suryosaputro, accompanied by Sekar Setaman, with

guest artists B. Subono and Sri Harjutri.

Grant Recital Hall, 29 April 2003. World premiers of four compositions: three newlydiscovered

pieces by R. T. Warsodiningrat (1887-1979), and a new

composition by I. M. Harjito, inspired by tap dance.

Grant Recital Hall, 23 November 2003. Directed Sekar Setaman in a program of

traditional and modern Javanese music, featuring a collaboration with

guest artist Royal Hartigan (drum set).

Grant Recital Hall, 12 December 2004. Directed Sekar Setaman, with guest artists Lantip

Kuswala Daya (dance) and Anna Falkenau (violin).

Grant Recital Hall, 24 April 2005.

A program of traditional Javanese music and dance,

featuring a collaboration with guest artists

Wasi Bantolo and Olivia Retno

Widyastuti.

Grant Recital Hall, 10 December 2005.

A program of traditional Javanese music, with

guest artist

Katherine Bergeron.

19

Sayles Hall, 11 February 2006. (This performance was a contribution to a fund-raising

event organized by Prof. J. V. Henderson to benefit Indonesian tsunami

victims.)

Rhode Island School of Design, 18 March 2006. A program of traditional Javanese

music.

Fulton Rehearsal Hall, 10 December 2006. A program of traditional Javanese music,

with guest artist Darsono.

6. Research Grants

a. Current grants.

b. Completed grants.

Fulbright-Hays Dissertation Research Grant (United States Department of

Education), 1983.

Southeast Asia Council (Association of Asian Studies) Isolated Scholar

Research Award, 1993.

Asian Cultural Council grant in support of the project, “Documentation of

the Oral Traditions of Javanese Music,” declined; 1995.

Brown University Undergraduate Teaching and Research Assistantship

(UTRA) award in support of the research project, “Variation and

Expression in Central Javanese

Gamelan Music” (with Emily

Schiff-Glenn), 1999.

Brown University Undergraduate Teaching and Research Assistantship

award (UTRA) in support of the research project, “Variation and

Expression in Central Javanese

Gamelan Music” (with Michelle

Wong), 2000.

American Philosophical Society grant in support of the project “The

Invention of Music Notation in Java,” 2001 (declined).

National Humanities Center Fellowship (declined).

University of Texas (Austin) Harrington Faculty Fellowship (declined).

Stanford Humanities Center Fellowship, “Someone Else’s Songs: Identity,

Appropriation, and Musical Border-Crossing,” 2001-02, Principle

Investigator.

Brown University Henry Merritt Wriston Fellowship , 2001, Principle

Investigator.

Brown University Salomon Research Award in support of the project “The

Invention of Music Notation in Java,” 2000-2006, Principle

Investigator.

Mellon New Directions Fellowship for the project, “The Cultural

Imagination of Musical Ownership: Appropriation, Digital

Technology, and the Bounds of Property,” 2007-2009.

20

Awards

2005 Received the Deems Taylor Award of the American Society of

Composers, Authors, and Publishers (ASCAP) for the book

Unplayed

Melodies.

2005 Received the Lewis Lockwood Award of the American Musicological

Society for the book

Unplayed Melodies. (This Award recognizes “a

musicological book of exceptional merit published during the previous

year in any language and in any country by a scholar in the early stages of

his or her career.”)

2005

Received the Wallace Berry Award of the Society for Music Theory for

the book

Unplayed Melodies. (This Award is given for “a distinguished

book in music theory by an author of any age or career stage.”)

2005

Received the Alan Merriam Prize of the Society for Ethnomusicology for

the book

Unplayed Melodies. (This Award recognizes “the most

distinguished, published English-language monograph in the field of

ethnomusicology.”)

2009 Received a Wayland Collegium Course Development Grant (with Prof.

Jeff Titon) for the new course “Music and Cultural Policy,” to be taught

Spring 2010. $4000.

7. Service

(i) to the University

1995-date Director of Applied Music (

tabla)

1996-1999,

2000-2001,

2004-date Director of Graduate Admissions, Music Department.

1996 Sponsored lectures by Robert Walser (UCLA) and Michael P. Steinberg

(Cornell University); April 12, 1996.

21

1996 “Managing the Love of Music: The Role of Institutions in Music

Reception.” Conference convened by Marc Perlman at Brown University,

21 September. Presenters included William Weber (California State

University at Long Beach), Sanna Pederson, Scott Burnham (Princeton

University), Jeff Todd Titon (Brown University), Meabh Ni Fhuarthain

(Brown University), David Brackett (SUNY Binghamton), Fredrick

Lieberman (University of California at Santa Cruz), and Mark Slobin

(Wesleyan University).

1997 Served as member of faculty search committee, Music Department.

1997 “The Local Uses of Distant Music: Managing the Love of Music, Part 2.”

Symposium convened by Marc Perlman at Brown University, March 1,

1997. Presenters included Timothy Rice (University of California, Los

Angeles), Theodore Levin (Dartmouth College), Evan Ziporyn (MIT), and

Mirjana Lausevic (Wesleyan University). The audience consisted largely

of Brown students and faculty. Attendance at Prof. Levin’s lecture was

required for students of MU6. Prof. Rice afterwards met with graduate

students and Ethnomusicology concentrators to discuss informally issues

facing the discipline.

1997 Symposium on Musical Virtuosity, 22 November 1997; convened by Marc

Perlman. Presenters included Dana Gooley (Princeton), “Virtuosity and

the Maintenance of Musical Prestige: The Concerto in Early Orchestral

Societies,” with a response by Susan Bernstein (Comparative Literature);

Matthew Allen (University of Oklahoma), “Devotion, Improvisation,

Nation: The Birthing of a ‘Classical’ South Indian Music in the 1920s,”

with a response by Donna Wulff (Religious Studies).

1997 Lecture-demonstration of Shona

Mbira. 10 October 1997. I arranged for

the Music Department to sponsor a visit by the Zimbabwean virtuoso,

Forward Kwenda. Mr. Kwenda demonstrated traditional and modern

styles of

mbira (thumb-piano) music.

1997 Sponsored a lecture by Robert Provine (University of Durham, England):

“Authenticity in Korean Traditional Music.” October 27, 1997.

1998 Presented a Convocation address, “Gamelan: A World Music from Bali,”

with live musical illustrations performed by Banaspati, Brown’s Balinese

Gamelan Angklung. December 11, 1997.

1998 Sponsored a lecture by Deborah Wong (University of California,

Riverside): “ImprovisAsians: Free Improvisation as Asian American

Resistance.” April 2, 1998.

22

1998 Organized a lecture by Susan McClary (University of California, Los

Angeles): “Second-Hand Emotions.” Cosponsored by the Department of

Modern Culture and Media and the Pembroke Center, April 20, 1998. On

the morning before her lecture, Prof. McClary met informally with

graduate and undergraduate students, including the members of Prof.

Subotnik’s seminar on the New Musicology, to discuss their work.

1997-98 Graduate Representative, Music Department.

1998 Lecture-demonstration of Shona

Mbira. 12 November 1998. I sponsored a

visit by the senior Zimbabwean composer and performer, Tute Chigamba.

Mr. Chigamba performed, spoke on the relation of

mbira music to spirit

mediumship, and taught undergraduate and graduate students to perform

an

mbira composition.

2004 Sponsored a lecture by Dra. Maria Ulfah and Anne Rasmussen, “The Role

of the Female Koranic Reciter in Indonesia.” 15 November 1999. Cosponsored

by the Department of Comparative Literature and the Muslim

Students’s Association.

1999 Sponsored a lecture by Prof. David Huron, “Is Music an Evolutionary

Adaptation?” 16 November 1999.

2000 Led a Freshman Orientation seminar, “The Power of Popular Culture,” for

Points on the Compass: Choosing Academic Directions at Brown.

With

Mary Gluck (History). 31 August 2000.

2000 Faculty Coordinator of the Music Department Colloquium Series.

2000 Sponsored a lecture by Siva Vaidhyanathan (New York University),

“Napster and the End of Copyright.” Salomon 001. 19 November 2000.

2001 Sponsored a lecture-demonstration on traditional Burmese music and

dance by Kyaw Kyaw Naing and Maung Maung Myint Swe, 19 April

2001.

2002 Coordinated a collaboration between Burmese musician Kyaw Kyaw

Naing and the Brown University Wind Symphony for the Parent’s Day

Weekend concert, 26 October 2002.

2003 Sponsored a residency by Cosmas Magaya and Paul Berliner on the music

of Zimbabwe, 9-11 November 2003. (Co-sponsored with the Departments

of Comparative Literature and Creative Writing, and the Creative Arts

Council .) Magaya and Berliner offered a workshop in

mbira

performance, a lecture-demonstration on the oral literature of the

mbira,

and visited classes taught by Prof. Jeff Titon (Music) and Prof. Clarice

23

Laverne Thompson (Africana Studies). The residency also featured Prof.

Berliner’s performance piece, “The Heart That Remembers: A Tale of

Musicians in a Time of War,” Grant Recital Hall, 9 November 2003.

2004 Organized a conference,

Music and Identity. Smith-Buonnano Hall, 7

February 2004. Presenters: David Samuels (University of Massachusetts,

Amherst); Maureen Mahon (UCLA); Jeffrey Summit (Tufts University);

Ian Condry (MIT); Mirjana Lausevic (University of Minnesota); Joanna

Bosse (Bowdoin College).

2004 Member, Curriculum Committee, Department of Music.

2005 Board member, Cogut Humanities Institute.

2006 Chair of the Ethnomusicology Search Committee, Department of Music.

2008 Acting Director of Graduate Studies, Ethnomusicology Graduate Program.

2009- Director of Graduate Studies, Ethnomusicology Graduate Program.

2009 Organized the symposium, “Culture in an Iron Cage: Cultural

Appropriation and the Governance of Indigenous Heritage.” A lecture by

Michael F. Brown, with responses from Carol M. Rose, Jane E. Anderson,

and Kay Warren. Co-sponsored by the Department of Music, the Brown

Legal Studies Seminar, and the Public Humanities Program. 24 April

2009.

(ii) to the profession

1992-94 MC-Ethno@Eagle.Wesleyan.EDU, an electronic conference on

Ethnomusicology and Multiculturalism, convened by Marc Perlman. The

roughly ninety participants in five countries included ethnomusicologists,

musicologists, anthropologists, folklorists, composers, and scholars of

performance studies.

1992 “Ethnomusicology and Multiculturalism.” Round Table at the 1992

meeting of the Society for Ethnomusicology in Bellevue, Washington.

Convened and chaired by Marc Perlman in conjunction with the MCEthno

electronic conference. Panelists: Fredrick Lieberman, Lois

Wilcken, Ricardo Trimillos.

1995-97 Elected Member, Council of the Society for Ethnomusicology.

1997 “The Local Uses of Distant Music.” Panel convened and chaired by Marc

Perlman at the 42nd annual meeting of the Society for Ethnomusicology,

24

on Friday October 24, 1997. Panelists: Hankus Netsky, Mirjana Lausevic,

Timothy Cooley, Timothy Rice.

1995-date Reviewer for articles submitted to the journals

American Music, Asian

Music, Ethnomusicology, Musical Quarterly, Echo, American

Anthropologist,

and Cultural Anthropology.

1996-98 President, Northeast Chapter, Society for Ethnomusicology.

1999 External Member, Dissertation Committee, Department of Performance

Studies, New York University. Degree candidate: Deena Burton. Defense

date: 10 September 1999.

2000 External Member, Dissertation Committee, Department of Music,

Wesleyan University. Degree candidate: Marzanna Poplowska.

2000 External Member, Dissertation Committee, Department of Music,

Wesleyan University. Degree candidate: Andrew McGraw.

2000 Member, Copyright Subcommittee of the Popular Music Section of the

Society for Ethnomusicology.

2002 Sponsored a lecture series, “Music and Identity,” at the Stanford

Humanities Center, Stanford University. The series consisted of five

events:

30 January 2002 Maureen Mahon (Anthropology, UCLA): “This Is Not

White Boy Music: The Politics and Poetics of Black Rock.”

15 February 2002 David Samuels (Anthropology, University of

Massachusetts Amherst): “Whose Otherness? Native

Americans, Popular Music, and the Performance of

Identity.”

1 March 2002 Ian Condry (Reischauer Institute of Japanese Studies,

Harvard University): “Japanese Hip-Hop and the Cultural

Politics of Race.”

12 April 2002 Mirjana Lausevic (Music, University of Minnesota):

“Choosing a Heritage: Why Americans Sing Balkan

Tunes.”

17 April 2002 Keila Diehl (Fellow in the Humanities, Stanford

University): “Music and the Imagination of Freedom: Rock

& Roll and Hindi Film Song in the Tibetan Refugee

Soundscape.”

2003 Directed a workshop in traditional Burmese music (with Kyaw Kyaw

Naing and Alfred Aung Lwin, translator) at the Asia Society, New York

City, 14 December 2003.

25

2002-date Reviewer of book manuscripts submitted to Wesleyan University Press.

2002-date External reviewer for fellowship applications, Stanford Humanities

Center.

2004 External reader for tenure promotion cases (Ohio University, Earlham

College)

2005 Organized a panel, “Music in Cyberspace: Exploration, Ownership,

Community, and Social Protest on the Internet” at the annual meeting of

the Society for Ethnomusicology, Atlanta, 20 November 2005.

2006-date Member, Editorial Board, Musicology Series, Ashgate/University of

London School of Oriental and African Studies.

2006 Organized and chaired a panel, “The Cultural Meanings of Musical

Variability,” at the 51

st annual conference of the Society for

Ethnomusicology, Honolulu, 16-19 November 2006.

2009- Editorial Board Member,

Ethnomusicology Forum (Routledge)

2009 Organized the panel, “Traditional Music Recordings as Sites of

Contestation: Issues of Ownership and Representation,” at the annual

meetings of the Society for Ethnomusicology, Mexico City, 19-22

November 2009.

(iii) to the community.

1991 Workshop on the music and dance of Aceh and West Sumatra, sponsored

by the New York Department of Education and the Joyce Theater (New

York City).

1995-1998 Opened Banaspati, the Brown Balinese Gamelan Angklung Ensemble, to

participation by interested members of the Providence community.

2000 Performed Burmese music on

sandaya (piano) at a commemorative event

held by Amnesty International USA (Group 49, Providence) to mark the

anniversary of the arrest of U Mya Thaung, Burmese democracy activist.

29 October 2000.

2002 Performed Javanese

gamelan music for the opening of the Multinational

Gallery of the International House of Rhode Island, 27 October 2002.

26

2006 Directed Sekar Setaman, Brown’s Javanese Gamelan Ensemble, in

concerts at the Rhode Island School of Design (18 March 2006) and

Sayles Hall, Brown University (11 February 2006). The latter

performance was part of a fund-raiser for Indonesian tsunami victims.

8. Academic honors, fellowships, honorary societies.

Brown University Faculty Development Grant for summer travel to Indonesia,

1998.

Brown University Faculty Development Grant in support of publication of the

manuscript,

Unplayed Melodies: Javanese Gamelan and the Genesis of

Music Theory.

Brown University Henry Merritt Wriston Fellowship for Excellence in Teaching

(see under item 6b, above).

National Humanities Center Fellowship (declined).

University of Texas (Austin) Harrington Faculty Fellowship (declined).

Stanford Humanities Center Fellowship (see under item 6b, above).

Mellon New Directions Fellowship (see under item 6b, above).

9. Teaching (chronologically, for the past eight years)

Spring 1998 MU6 World Music Cultures (29)

Spring 1998 MU70 Balinese Gamelan Angklung (9)

Spring 1998 MU292 Special Topics (1)

Spring 1998 Ph.D. committee member, F. von Rosen

Spring 1998 Third Reader, Honors Thesis (C. Cramer)

Spring 1998 Supervisor, Honors Thesis (D. Kulash)

Fall 1998 MU126 Music in Modern Life (20)

Fall 1998 MU169 Music of Indonesia (8)

Fall 1998 MU291 Special Topics (1)

Fall 1998 MU69 Balinese Gamelan Angklung (14)

Spring 1999 MU002 Introduction to Popular Music in Society (75)

Spring 1999 MU229 Seminar in Critical Theory: Modernizing Music (5)

Spring 1999 MU192 Special Topics (1)

Spring 1999 MU291 Special Topics (1)

Spring 1999 MU70 Balinese Gamelan Angklung (9)

Fall 1999 MU126 Music and Modern Life (15)

Fall 1999 MU69 Javanese Gamelan (15)

Fall 1999 MU291 Special Topics (1)

Fall 1999 In conjunction with GISP 005, “Music, Mind, and Healing,” I sponsored a

lecture by Prof. David Huron, “Is Music an Evolutionary Adaptation?” 16

November 1999.

Spring 2000 Advisor, Ph.D. dissertation (Rebecca Miller).

Fall 2000 MU169 Music of Indonesia (13)

Fall 2000 MU126 Music in Modern Life (20)

27

Fall 2000 MU69 Javanese Gamelan (20)

Spring 2001 MU006 World Music Cultures: Asia and the Middle East (31)

Spring 2001 MU226 Seminar in Ethnomusicology: Musical Thinking (13)

Spring 2001 MU70 Javanese Gamelan (20)

Spring 2001 MU192 Special Topics (1): Ari Johnson

Spring 2001 MU292 Special Topics (1): Anne Elise Thomas

Spring 2001 MU292 Special Topics (1): Alan Williams (MA thesis)

Fall 2002 MU69 Javanese Gamelan (20)

Fall 2002 MU169 Music of Indonesia (3)

Fall 2002 MU126 Music in Modern Life (20)

Spring 2003 MU70 Javanese Gamelan (10)

Spring 2003 MU006 World Music Cultures: Asia and the Middle East (20)

Spring 2003 PY105 Music and Mind (25)

— with Prof. Laurie Heller

Spring 2003 MU292 Special Topics (1): Birgit Berg

Fall 2003 MU126 Music in Modern Life (20)

Fall 2003 MU225 Seminar in Ethnomusicology: Musical Thinking (4)

Fall 2003 MU69 Javanese Gamelan (12)

Fall 2004 MU69 Javanese Gamelan (10)

Fall 2004 MU126 Music in Modern Life (20)

Fall 2004 MU169 Music of Indonesia (10)

Spring 2005 MU226 “Music and Identity” (8)

Spring 2005 MU123/PY105 “Music and Mind” (25)

Spring 2005 MU70 “Javanese Gamelan” (8)

Fall 2005 MU225 “Modernizing Traditional Music” (10)

Fall 2005 MU126 “Music in Modern Life” (20)

Fall 2005 MU69 “Javanese Gamelan” (10)

Fall 2006 MU126 “Music in Modern Life” (20)

Fall 2006 CG105/PY105/MU123 “Music and Mind” (17)

Fall 2006 MU69 “Javanese Gamelan”

Spring 2006 MU006 “Music of Asia”

Spring 2006 MU226 “Current Directions in Ethnomusicological Thinking”

Spring 2006 MU70 “Javanese Gamelan”

N.B. These figures do not take into account the private instrumental lessons I provide to

students of MU69-70.

Frame Three : The Java Traditional Music History

Music of Indonesia
Traditional indonesian instruments04.jpg
Gongs from Java
 
Genres
 
Specific Forms
Gamelan • Angklung Beleganjur • Degung • Gambang • Gong gede • Gong kebyar • Jegog • Joged bumbung • Salendro • Selunding • Semar pegulingan
 
 

The Music of Java embraces a wide variety of styles, both traditional and contemporary, reflecting the diversity of the island and its lengthy history. Apart from traditional forms that maintain connections to musical styles many centuries old, there are also many unique styles and conventions which combine elements from many other regional influences, including those of neighbouring Asian cultures and European colonial forms.

 Gamelan

Main article: Gamelan

The gamelan orchestra, based on metallic idiophones and drums, is perhaps the form which is most readily identified as being distinctly “Javanese” by outsiders. In various forms, it is ubiquitous to Southeast Asia.

 In Java, the full gamelan also adds a bowed string instrument (the rebab, a name illustrative of Islamic influence), plucked siter, vertical flute suling and voices. The rebab is one of the main melodic instruments of the ensemble, together with the metallophone gendér; these and the kendang drums are often played by the most experienced musicians. Voices usually consist of a male chorus gerong, together with a female soloist pesindhen; however, the voices are not usually featured in court gamelan (as opposed to wayang kulit, shadow puppet theatre) and are supposed to be heard discreetly in the middle of the orchestral sound. In these abstract pieces, the words are largely secondary to the music itself.

There are two tuning systems in Javanese gamelan music, slendro (pentatonic) and pelog (heptatonic in full, but focussing on a pentatonic group). Tuning is not standard, rather each gamelan set will have a distinctive tuning. There are also distinct melodic modes (pathet) associated with each tuning system. A complete gamelan consists of two of sets of instrument, one in each tuning system. Different gamelan sets have different sonorities, and are used for different pieces of music; many are very old, and used for only one specific piece. Musical forms are defined by the rhythmic cycles. These consist of major cycles punctuated by the large gong, subdivided by smaller divisions marked by the striking of smaller gongs such as kenong, kempul and kethuk. The melodic interplay takes place within this framework (technically called “colotomic structure”).

Contemporary forms

Popular music forms that infuse Western elements and appeal to younger, mass audiences gained popularity in the 1970s and the 1980s. Examples of proponents of this type of music are Gugum Gumbira and Idjah Hadidjah

the end @ copyright Dr Iwan Suwandy 2011

The Original soundtracks Motion Pictures III(Rekaman Musik Film)

WELCOME COLLECTORS FROM ALL OVER THE WORLD

                          SELAMAT DATANG KOLEKTOR INDONESIA DAN ASIAN

                                                AT DR IWAN CYBERMUSEUM

                                          DI MUSEUM DUNIA MAYA DR IWAN S.

_____________________________________________________________________

SPACE UNTUK IKLAN SPONSOR

_____________________________________________________________________

 *ill 001

                      *ill 001  LOGO MUSEUM DUNIA MAYA DR IWAN S.*ill 001

                                THE FIRST INDONESIAN CYBERMUSEUM

                           MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

                 DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

                                        PENDIRI DAN PENEMU IDE

                                                     THE FOUNDER

                                            Dr IWAN SUWANDY, MHA

                                                         

    BUNGA IDOLA PENEMU : BUNGA KERAJAAN MING SERUNAI( CHRYSANTHENUM)

  

                         WELCOME TO THE MAIN HALL OF FREEDOM               

                     SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

                     Please Enter

                    

              DMRC SHOWROOM

(Driwan Music Record Cybermuseum)

 

SHOWCASE :

The Vintage Original Soundtracks Motion Picture Number III

(Piring Hitam Lagu asli Film )

Frame A : That’s Dancing,MGM Hall wallis Production,composer Henry Mancini

MGM HALL WALLIS FILM That’s Dancing!

COMPOSER HENRY MANCINI

Henry Mancini

Henry Mancini
Birth name Enrico Nicola Mancini
Born April 16, 1924(1924-04-16)
Cleveland, Ohio, United States
Died June 14, 1994(1994-06-14) (aged 70)
Los Angeles, California, United States
Genres Film scores
Occupations Composer, conductor
Instruments Piano

Henry Mancini (April 16, 1924 – June 14, 1994)[1] was an American composer, conductor and arranger, best remembered for his film and television scores. He won a record number of Grammy Awards (20), including a Grammy Lifetime Achievement Award posthumously in 1995. His best-known works include the jazz-idiom theme to The Pink Panther film series (“The Pink Panther Theme“), the Peter Gunn Theme from the television series, and back-to-back Academy Awards for the songs “Moon River” from the Blake Edwards film Breakfast at Tiffany’s and “Days of Wine and Roses” from the 1962 film Days of Wine and Roses.

Contents

 

//

 Early life

Mancini was born and raised Enrico Nicola Mancini in the Little Italy neighborhood of Cleveland, Ohio, and grew up near Pittsburgh, Pennsylvania, in the steel town of West Aliquippa, Pennsylvania. His parents emigrated from the Abruzzo region of Italy. Mancini’s father, Quinto, was a steelworker, who made his only child begin piccolo lessons at the age of eight.[2] When Mancini was 12 years old, he began piano lessons. Quinto and Henry played flute together in the Aliquippa Italian immigrant band, “Sons of Italy”. After graduating from Aliquippa High School in 1942, Mancini attended the renowned Juilliard School of Music in New York. In 1943, after roughly one year at Juilliard, his studies were interrupted when he was drafted into the United States Army. In 1945, he participated in the liberation of a concentration camp in southern Germany.

 Career

Upon discharge, Mancini entered the music industry. In 1946, he became a pianist and arranger for the newly re-formed Glenn Miller Orchestra, led by Tex Beneke. After World War II, Mancini broadened his composition, counterpoint, harmony and orchestration skills during studies with two acclaimed “serious” concert hall composers, Ernst Krenek and Mario Castelnuovo-Tedesco.[3]

In 1952, Mancini joined the Universal Pictures music department. During the next six years, he contributed music to over 100 movies, most notably The Creature from the Black Lagoon, It Came from Outer Space, Tarantula, This Island Earth, The Glenn Miller Story (for which he received his first Academy Award nomination), The Benny Goodman Story and Orson WellesTouch of Evil. Mancini left Universal-International to work as an independent composer/arranger in 1958. Soon after, he scored the television series Peter Gunn[2] for writer/producer Blake Edwards, the genesis of a relationship which lasted over 35 years and produced nearly 30 films. Together with Alex North, Elmer Bernstein, Leith Stevens and Johnny Mandel, Henry Mancini was one of the pioneers who introduced jazz music into the late romantic orchestral film and TV scores prevalent at the time.

Mancini’s scores for Blake Edwards included Breakfast at Tiffany’s (with the standard “Moon River“)[2] and Days of Wine and Roses (with the title song, “Days of Wine and Roses“), as well as Experiment in Terror, The Pink Panther (and all of its sequels), The Great Race, The Party, and Victor Victoria. Another director with whom Mancini had a longstanding partnership was Stanley Donen (Charade, Arabesque, Two for the Road). Mancini also composed for Howard Hawks (Man’s Favorite Sport?, Hatari! — which included the well-known “Baby Elephant Walk“), Martin Ritt (The Molly Maguires), Vittorio de Sica (Sunflower), Norman Jewison (Gaily, Gaily), Paul Newman (Sometimes a Great Notion, The Glass Menagerie), Stanley Kramer (Oklahoma Crude), George Roy Hill (The Great Waldo Pepper), Arthur Hiller (Silver Streak),[4] Ted Kotcheff (Who Is Killing the Great Chefs of Europe?), and others. Mancini’s score for the Alfred Hitchcock film Frenzy (1972) was rejected and replaced by Ron Goodwin‘s work.

Mancini scored many TV movies, including The Thorn Birds and The Shadow Box. He wrote his share of television themes, including Mr. Lucky (starring John Vivyan and Ross Martin), NBC News Election Night Coverage, NBC Mystery Movie,[5] What’s Happening!!,[6] Newhart, Remington Steele, Tic Tac Dough (1990 version)[citation needed] and Hotel. Mancini also composed the “Viewer Mail” theme for Late Night with David Letterman.[5] Lawrence Welk held Mancini in very high regard, and frequently featured Mancini’s music on The Lawrence Welk Show (Mancini, at least once, made a guest appearance on the show).

Mancini recorded over 90 albums, in styles ranging from big band to classical to pop. Eight of these albums were certified gold by The Recording Industry Association of America. He had a 20 year contract with RCA Records, resulting in 60 commercial record albums that made him a household name composer of easy listening music.

Mancini’s range also extended to orchestral scores (Lifeforce, The Great Mouse Detective, Sunflower, Tom and Jerry: The Movie, Molly Maguires, The Hawaiians), and darker themes (Experiment in Terror, The White Dawn, Wait Until Dark, The Night Visitor).

Mancini was also a concert performer, conducting over fifty engagements per year, resulting in over 600 symphony performances during his lifetime. Among the symphony orchestras he conducted are the London Symphony Orchestra, the Israel Philharmonic, the Boston Pops, the Los Angeles Philharmonic and the Royal Philharmonic Orchestra. He appeared in 1966, 1980 and 1984 in command performances for the British Royal Family. He also toured several times with Johnny Mathis and with Andy Williams, who had sung many of Mancini’s songs.[citation needed]

Mancini had experience with acting and voice roles. In 1994, he made a one-off cameo appearance in the first season of the sitcom series Frasier, as a call-in patient to Dr. Frasier Crane’s radio show. Mancini voiced the character Al, who speaks with a melancholy drawl and hates the sound of his own voice, in the episode “Guess Who’s Coming to Breakfast?”[7] Mancini also had an uncredited performance as a pianist in the 1967 movie Gunn, the movie version of the series Peter Gunn, the score of which was originally composed by Mancini himself.

 Death and legacy

Mancini died of pancreatic cancer in Los Angeles. He was working at the time on the Broadway stage version of Victor/Victoria, which he never saw on stage. At the time of his death, Mancini was married to his wife of 43 years, singer Virginia “Ginny” O’Connor, with whom he had three children. They’d met while both were members of the Tex Beneke orchestra, just after World War II. In 1948, Ginny was one of the founders of the Society of Singers, a non-profit organization which benefits the health and welfare of professional singers worldwide. Additionally the Society awards scholarships to students pursuing an education in the vocal arts. One of Mancini’s twin daughters, Monica Mancini, is a professional singer; her sister Felice runs The Mr. Holland’s Opus Foundation (MHOF). Son Christopher is a music publisher and promoter in Los Angeles.

In 1996, the Henry Mancini Institute, an academy for young music professionals, was founded by Jack Elliott in Mancini’s honor, and was later under the direction of composer-conductor Patrick Williams. By the mid 2000s, however, the institute could not sustain itself and closed its doors on December 30, 2006.[citation needed] However, the American Society of Composers, Authors and Publishers (ASCAP) Foundation “Henry Mancini Music Scholarship” has been awarded annually since 2001. While still alive, Henry created a scholarship at UCLA and the bulk of his library and works are archived in the highly esteemed music library at UCLA.

In 2005, the Henry Mancini Arts Academy was opened as a division of the Lincoln Park Performing Arts Center. The Center is located in Midland, Pennsylvania, minutes away from Mancini’s hometown of Aliquippa. The Henry Mancini Arts Academy is an evening-and-weekend performing arts program for children from pre-K to grade 12, with some classes also available for adults. The program includes dance, voice, musical theater, and instrumental lessons.

 Awards

Mancini was nominated for an unprecedented 72 Grammys, winning 20.[8] Additionally he was nominated for 18 Academy Awards, winning four.[9] He also won a Golden Globe Award and was nominated for two Emmys.

Mancini won a total of four Oscars for his music in the course of his career. He was first nominated for an Academy Award in 1955 for his original score of The Glenn Miller Story, on which he collaborated with Joseph Gershenson. He lost out to Adolph Deutsch and Saul Chaplin‘s Seven Brides for Seven Brothers. In 1962, he was nominated in the Best Music, Original Song category for “Bachelor in Paradise” from the film of the same name, in collaboration with lyricist Mack David. That song did not win. However, Mancini did receive two Oscars that year: one in the same category, for the song “Moon River” (shared with lyricist Johnny Mercer), and one for “Best Music, Scoring of a Dramatic or Comedy Picture” for Breakfast at Tiffany’s. The following year, he and Mercer took another Best Song award for “Days of Wine and Roses“,[2] another eponymous theme song. His next eleven nominations went for naught, but he finally garnered one last statuette working with lyricist Leslie Bricusse on the score for Victor Victoria, which won the “Best Music, Original Song Score and Its Adaptation or Best Adaptation Score” award for 1983. All three of the films for which he won were directed by Blake Edwards. His score for Victor/Victoria was adapted for the 1995 Broadway musical of the same name.

On April 13, 2004, the United States Postal Service honored Mancini with a 37 cent commemorative stamp. The stamp shows Mancini conducting with a list of some of his most famous movies and TV show themes in the background. The stamp is Scott catalog number 3839.

 Discography

Hit singles

Year Single Peak chart positions
US US
AC
US Country UK[1]
1960 “Mr. Lucky” 21
1961 “Theme from the Great Imposter” 90
“Moon River” 11 1 44
1962 “Theme from Hatari” 95
1963 “Days of Wine and Roses” 33 10
“Banzai Pipeline” 93
“Charade” 36 15
1964 “The Pink Panther Theme” 31 10
“A Shot in the Dark” 97
“Dear Heart” 77 14
“How Soon” 10
1965 “The Sweetheart Tree” 117 23
“Moment to Moment” 27
1966 “Hawaii (Main Theme)” 6
1967 “Two For the Road” 17
“Wait Until Dark” 4
1968 “Norma La De Guadalajara” 21
“A Man, a Horse and a Gun” 36
1969 Love Theme from Romeo and Juliet 1 1
“Moonlight Sonata” 87 15
“There Isn’t Enough to Go Around” 39
1970 “Theme from Z (Life Goes On)” 115 17
“Darling Lili” 26
1971 “Love Story” 13 2
“Theme from Cade’s County” 14 42
1972 “Theme from the Mancini Generation” 38
“All His Children”(with Charley Pride) 117 2
1973 “Oklahoma Crude” 38
1974 “Hangin’ Out”(with the Mouldy Seven) 21
1975 “Once Is Not Enough” 45
1976 “African Symphony” 40
“Slow Hot Wind” 38
1977 “Theme from Charlie’s Angels”” 45 22
1980 “Ravel’s Bolero” 101
1984 “The Thornbirds Theme” 23
“—” denotes a title that did not chart, or was not released in that territory.

Albums

  • The Versatile Henry Mancini, Liberty LRP 3121
  • The Mancini Touch, RCA Victor LSP 2101
  • The Blues & the Beat, RCA Victor LSP-2147
  • Mr. Lucky Goes Latin, RCA Victor LSP-2360
  • Our Man in Hollywood, RCA Victor LSP-2604
  • Uniquely Mancini, RCA Victor LSP-2692
  • The Best of Mancini, RCA Victor LSP-2693
  • Mancini Plays Mancini, RCA Camden CAS-2158
  • Everybody’s Favorite, RCA Camden CXS-9034
  • Concert Sound of Henry Mancini, RCA Victor LSP-2897
  • Dear Heart and Other Songs, RCA Victor LSP-2990
  • Theme Scene, RCA Victor LSP-3052
  • Debut Conducting the Philadelphia Orchestra, RCA Victor LSP-3106
  • The Best of Vol. 3, RCA Victor LSP-3347
  • The Latin Sound of Henry Mancini, RCA Victor LSP-3356
  • A Merry Mancini Christmas, RCA Victor LSP-3612
  • Pure Gold, RCA Victor LSP-3667
  • Mancini Country, RCA Victor LSP-3668
  • Mancini ’67, RCA Victor LSP-3694
  • Music of Hawaii, RCA Victor LSP-3713
  • Brass on Ivory, RCA Victor LSP-3756
  • A Warm Shade of Ivory, RCA Victor LSP-3757
  • Big Latin Band, RCA Victor LSP-4049
  • Six Hours Past Sunset, RCA Victor LSP-4239
  • Theme music from Z & Other Film Music, RCA Victor LSP-4350
  • Big Screen-Little Screen, RCA Victor LSP-4630
  • This Is Henry Mancini, RCA Victor VPS6029
  • Music from the TV Series “The Mancini Generation”, RCA Victor LSP-4689
  • Brass, Ivory & Strings (with Doc Severinsen), RCA APL1-0098
  • The Theme Scene, RCA AQLI-3052
  • Country Gentleman, RCA APD1-0270 (Quadraphonic)
  • Hangin’ Out, RCA CPL1-0672
  • Symphonic Soul, RCA APD1-1025 (Quadraphonic)
  • Mancini’s Angels, RCA CPL1-2290
  • (with Johnny Mathis), The Hollywood Musicals, Columbia FC 40372
  • The Pink Panther Meets Speedy Gonzales, Koch Schwann CD
  • The Legendary Henry Mancini, BMG Australia 3 CD set

 Soundtracks

Many of Mancini’s “soundtracks” are actually “Music from …”, which allowed him to rearrange the music to be more accessible and to release records without the expense of paying studio orchestra fees.

 Filmography

That’s Dancing!

Promotional movie poster for the film
Directed by Jack Haley Jr.
Produced by Jack Haley Jr.
David Niven Jr.
Written by Jack Haley Jr.
Starring Gene Kelly
Liza Minnelli
Mikhail Baryshnikov
Sammy Davis Jr.
Ray Bolger
Music by Henry Mancini
Distributed by MGM
Release date(s) January 18, 1985 (U.S. release)
Running time 105 min.
Language English
Preceded by That’s Entertainment, Part II
Followed by That’s Entertainment! III

That’s Dancing! (1985) is a retrospective documentary produced by MGM that looked back at the history of dancing in film. Unlike the That’s Entertainment! series, this film did not focus specifically on MGM films and included more recent performances by the likes of John Travolta (from Saturday Night Fever) and Michael Jackson and from the then-popular films Fame (1980) and Flashdance (1983), as well as classic films from other studios, including Carousel, released by 20th Century Fox, and Oklahoma!, released by Magna Corporation (roadshow) and 20th Century Fox (general release).

A highlight of the film was the first theatrical release of a complete dance routine by Ray Bolger for his “If I Only Had a Brain” number that had been shortened in The Wizard of Oz.

The hosts for this film are Gene Kelly (who also executive produced), Ray Bolger (his last film appearance before his death in 1987), Liza Minnelli, Sammy Davis Jr., and Mikhail Baryshnikov. Pop singer Kim Carnes was commissioned to sing an original song, “Invitation to Dance,” that plays over the closing credits.

This film is sometimes considered part of the That’s Entertainment! series, especially since its starting credits contain a card with the That’s Entertainment! III title (not to be confused with the 1994 film), but even though it shared studio and producers, it is considered a separate production. Jack Haley Jr., who wrote, produced and directed the first That’s Entertainment! film, also wrote and directed this one, co-producing with longtime friend David Niven, Jr.. Haley’s father, Jack Haley, had co-starred with Bolger in Wizard of Oz.

That’s Dancing! was not included when the three That’s Entertainment! films were released on DVD in 2004; it was instead released on its own in 2007. The DVD includes several behind-the-scenes promotional featurettes from 1985 on the making of the film, as well as its accompanying music video featuring Kim Carnes singing “Invitation to Dance” although the DVD omits both the video and song itself.

Contents

 

//

 Dedication

This film is dedicated to all dancers …. especially those who devoted their lives to the development of their art long before there was a motion picture camera.

Appearance

Films Featured

Frame B The Eddy Duchin story,music composer Carmen Cavallero.

actor : Gary Grant

Cary Grant

Cary Grant

Grant in 1973, by Allan Warren
Born Archibald Alexander Leach
January 18, 1904(1904-01-18)
Bristol, England
Died November 29, 1986(1986-11-29) (aged 82)
Davenport, Iowa, United States
Other names Archie Leach
Occupation Actor
Years active 1932–1966
Spouse Virginia Cherrill (1934–1935)
Barbara Hutton (1942–1945)
Betsy Drake (1949–1962)
Dyan Cannon (1965–1967)
Barbara Harris (1981–1986)
Partner Maureen Donaldson (1973–1977)[1]
Children Jennifer Grant, born on 26 February 1966 (1966-02-26) (age 44)
Relatives Cary Benjamin Grant, born on 12 August 2008 (2008-08-12) (age 2)
Awards Academy Honorary Award
1970 For his unique mastery of the art of screen acting with the respect and affection of his colleagues.

Archibald Alexander Leach[2] (January 18, 1904 – November 29, 1986), better known by his stage name Cary Grant, was an English-American actor.[3] With his distinctive yet not quite placeable Mid-Atlantic accent, he was noted as perhaps the foremost exemplar of the debonair leading man: handsome, virile, charismatic, and charming.

He was named the second Greatest Male Star of All Time by the American Film Institute. His popular classic films include She Done Him Wrong (1933), Topper (1937), The Awful Truth (1937), Bringing Up Baby (1938), Gunga Din (1939), Only Angels Have Wings (1939), His Girl Friday (1940), The Philadelphia Story (1940), Suspicion (1941), The Talk of the Town (1942), Arsenic and Old Lace (1944), Notorious (1946), Mr. Blandings Builds His Dream House (1948), To Catch A Thief (1955), An Affair to Remember (1957), North by Northwest (1959), and Charade (1963).

Nominated twice for the Academy Award for Best Actor and five times for a Golden Globe Award for Best Actor, he missed out every time until he was finally honored with an Honorary Award at the 42nd Academy Awards “for his unique mastery of the art of screen acting with the respect and affection of his colleagues”.

Contents

 

//

Early life and career

Archibald Alexander Leach was born in Horfield, Bristol, to Elsie Maria Kingdon (1877–1973) and Elias James Leach (1873–1935).[4][5] An only child, he had an unhappy childhood, attending Bishop Road Primary School. His mother had suffered from depression since the death of a previous child. Her husband placed her in a mental institution, and told his nine-year-old son only that she had gone away on a “long holiday”; it was not until he was 31[6] that Grant discovered her alive, in an institutionalized care facility.

He was expelled from the Fairfield Grammar School in Bristol in 1918. After joining the “Bob Pender stage troupe”, Leach performed as a stilt walker and travelled with the group to the United States in 1920 at the age of 16, on a two-year tour of the country. He was processed at Ellis Island on July 28, 1920.[7] When the troupe returned to the UK, he decided to stay in the U.S. and continue his stage career. During this time, he became a part of the vaudeville world and toured with Parker, Rand and Leach. (After departing the troupe, a young James Cagney briefly replaced him.) Still using his birth name, he performed on the stage at The Muny in St. Louis, Missouri, in such shows as Irene (1931); Music in May (1931); Nina Rosa (1931); Rio Rita (1931); Street Singer (1931); The Three Musketeers (1931); and Wonderful Night (1931). Leach experience on stage as a stilt walker, acrobat, juggler, and mime taught him “phenomenal physical grace and exquisite comic timing” and the value of teamwork, skills which would benefit him in Hollywood.[6]

Hollywood stardom

After some success in light Broadway comedies he went to Hollywood in 1931,[6] where he acquired the name Cary Lockwood. He chose the name Lockwood after the surname of his character in a recent play called Nikki. He signed with Paramount Pictures, but while studio bosses were impressed with him, they were less than impressed with his adopted stage name. They decided that the name Cary was acceptable, but Lockwood had to go due to a similarity with another actor’s name. It was after browsing through a list of the studio’s preferred surnames, that “Cary Grant” was born. Grant chose the name because the initials C and G had already proved lucky for Clark Gable and Gary Cooper, two of Hollywood’s biggest movie stars.

Already having appeared as leading man opposite Marlene Dietrich in Blonde Venus (1932), his stardom was given a further boost by Mae West when she chose him for her leading man in two of her most successful films, She Done Him Wrong and I’m No Angel (both 1933).[8] I’m No Angel was a tremendous financial success and, along with She Done Him Wrong, which was nominated for an Academy Award for Best Picture, saved Paramount from bankruptcy. Paramount put Grant in a series of unsuccessful films until 1936, when he signed with Columbia Pictures. His first major comedy hit was when he was loaned to Hal Roach‘s studio for the 1937 Topper (which was distributed by MGM).

Under the tutelage of director Leo McCarey, his role in The Awful Truth (1937) with Irene Dunne was the pivotal film in the establishment of Grant’s screen persona; as he later wrote, “I pretended to be somebody I wanted to be and I finally became that person. Or he became me. Or we met at some point.” The Awful Truth began “what would be the most spectacular run ever for an actor in American pictures”;[6] during the next four years, Grant made the screwball comedy Bringing Up Baby and the romance Holiday (1938) with Katharine Hepburn; the adventures Gunga Din and Only Angels Have Wings (1939); His Girl Friday (1940) with Rosalind Russell; The Philadelphia Story (1940), with Hepburn and James Stewart; and Suspicion (1941), the first of four with Alfred Hitchcock.

Grant remained one of Hollywood’s top box-office attractions for almost 30 years.[6] Howard Hawks said that Grant was “so far the best that there isn’t anybody to be compared to him”.[9] David Thomson called him “the best and most important actor in the history of the cinema“.[6]

as John Robie in Alfred Hitchcock‘s
To Catch a Thief (1955)

Grant was a favorite of Hitchcock, who called him “the only actor I ever loved in my whole life”.[10] Besides Suspicion, Grant appeared in the Hitchcock classics Notorious (1946), To Catch a Thief (1955) and North by Northwest (1959). Biographer Patrick McGilligan wrote that, in 1965, Hitchcock asked Grant to star in Torn Curtain (1966), only to learn that Grant had decided to retire after making one more film, Walk, Don’t Run (1966); Paul Newman was cast instead, opposite Julie Andrews.[11]

In the mid-1950s, Grant formed his own production company, Grantley Productions, and produced a number of movies distributed by Universal, such as Operation Petticoat (1959), Indiscreet (1958), That Touch of Mink (co-starring with Doris Day, 1962), and Father Goose (1964). In 1963, he appeared opposite Audrey Hepburn in Charade (1963). His last feature film was Walk, Don’t Run (1966) with Samantha Eggar and Jim Hutton.

Grant was the first actor to “go independent” by not renewing his studio contract, effectively leaving the studio system,[6] which almost completely controlled what an actor could or could not do. In this way, Grant was able to control every aspect of his career, at the risk of not working because no particular studio had an interest in his career long term. He decided which movies he was going to appear in, he often had personal choice of the directors and his co-stars and at times even negotiated a share of the gross, something uncommon at the time.

Grant was nominated for two Academy Awards in the 1940s, and received a special Academy Award for Lifetime Achievement in 1970. In 1981, he was accorded the Kennedy Center Honors. Never self absorbed, Grant poked fun at himself with statements such as, “Everyone wants to be Cary Grant—even I want to be Cary Grant”.[12] After receiving a telegram from a magazine editor asking “HOW OLD CARY GRANT?” Grant was reported to have responded with “OLD CARY GRANT FINE. HOW YOU?”[13]

Retirement and death

Statue of Cary Grant in Millennium Square, Bristol, England

Although Grant had retired from the screen, he remained active in other areas. In the late 1960s, he accepted a position on the board of directors at Fabergé. By all accounts this position was not honorary, as some had assumed, Grant regularly attended meetings and his mere appearance at a product launch would almost certainly guarantee its success. The position also permitted use of a private plane, which Grant could use to fly to see his daughter wherever her mother, Dyan Cannon, was working. He later joined the boards of Hollywood Park, Western Airlines (now Delta Air Lines), and MGM.[14]

In the last few years of his life, Grant undertook tours of the United States in a one-man show. It was called “A Conversation with Cary Grant”, in which he would show clips from his films and answer audience questions. Grant was preparing for a performance at the Adler Theater in Davenport, Iowa on the afternoon of November 29, 1986 when he sustained a cerebral hemorrhage. He had previously suffered a stroke in October 1984. He died at 11:22 pm [14] in St. Luke’s Hospital.

In 2001 a statue of Grant was erected in Millennium Square, a regenerated area next to the harbour in his city of birth, Bristol, England.

In November 2004, Grant was named “The Greatest Movie Star of All Time” by Premiere Magazine.[15] Richard Schickel, the film critic, said about Grant: “He’s the best star actor there ever was in the movies.”[16]

Personal life

Grant was married five times, and was dogged by rumors that he was bisexual. He wed Virginia Cherrill on February 10, 1934. She divorced him on March 26, 1935, following charges that Grant had hit her. In 1942 he married Barbara Hutton, one of the wealthiest women in the world, and became a father figure to her son, Lance Reventlow. The couple was derisively nicknamed “Cash and Cary”, although in an extensive prenuptial agreement Grant refused any financial settlement in the event of a divorce. After divorcing in 1945, they remained lifelong friends. Grant always bristled at the accusation that he married for money: “I may not have married for very sound reasons, but money was never one of them.”

On December 25, 1949, Grant married Betsy Drake. He appeared with her in two films. This would prove to be his longest marriage, ending on August 14, 1962. Drake introduced Grant to LSD, and in the early 1960s he related how treatment with the hallucinogenic drug —legal at the time— at a prestigious California clinic had finally brought him inner peace after yoga, hypnotism, and mysticism had proved ineffective.[17][18][19] The couple divorced in 1962.

He eloped with Dyan Cannon on July 22, 1965 in Las Vegas. Their daughter, Jennifer Grant, was born prematurely on February 26, 1966. He frequently called her his “best production” and regretted that he had not had children sooner. The marriage was troubled from the beginning and Cannon left him in December 1966, claiming that Grant flew into frequent rages and spanked her when she “disobeyed” him. The divorce, finalized in 1968, was bitter and public, and custody fights over their daughter went on for nearly ten years.

On April 11, 1981, Grant married long-time companion British hotel public relations agent Barbara Harris, who was 47 years his junior. They renewed their vows on their fifth wedding anniversary. Fifteen years after Grant’s death Harris married former Kansas Jayhawks All-American quarterback David Jaynes in 2001.[20]

Grant allegedly was involved with costume designer Orry-Kelly when he first moved to Manhattan,[21] and lived with Randolph Scott off and on for twelve years. Richard Blackwell wrote that Grant and Scott were “deeply, madly in love”,[22] and alleged eyewitness accounts of their physical affection have been published.[21] Hedda Hopper [23] and screenwriter Arthur Laurents also have alleged that Grant was bisexual, the latter writing that Grant “told me he threw pebbles at my window one night but was luckless”.[24] Alexander D’Arcy, who appeared with Grant in The Awful Truth, said he knew that he and Scott “lived together as a gay couple”, adding: “I think Cary knew that people were saying things about him. I don’t think he tried to hide it.”[21] The two men frequently accompanied each other to parties and premieres and were unconcerned when photographs of them cozily preparing dinner together at home were published in fan magazines.[21]

Barbara, Grant’s widow, has disputed that there was a relationship with Scott.[14] When Chevy Chase joked about Grant being gay in a television interview Grant sued him for slander; they settled out of court.[25] However, Grant did admit in an interview that his first two wives had accused him of being homosexual.[25] Betsy Drake commented: “Why would I believe that Cary was homosexual when we were busy fucking? Maybe he was bisexual. He lived 43 years before he met me. I don’t know what he did.”[14]

actres: Kim Novak

Kim Novak

Kim Novak

Novak in 2004
Born Marilyn Pauline Novak
February 13, 1933 (1933-02-13) (age 77)
Chicago, Illinois, United States
Years active 1954–1991
Spouse Richard Johnson (1965–1966)
Dr. Robert Malloy (1976–present)

Kim Novak (born February 13, 1933) is an American retired actress. She is best known for her performance in the 1958 film Vertigo. Novak retired from acting in 1991 and has since become an accomplished artist of oil paintings.[1] She lives with her veterinarian husband on a ranch in Eagle Point, Oregon, where they raise livestock.[2]

Contents

 

//

Early life

Kim Novak was born Marilyn Pauline Novak in Chicago, Illinois, to Joseph Novak and Blanche Marie Novak (nee Král). Her parents were second-generation Czech immigrants. Her father was a railroad clerk and former teacher and her mother was also a former teacher.

While attending David Glasgow Farragut High School, she won a scholarship to the Art Institute of Chicago. After leaving school, she began a career modeling teen fashions for a local department store. She later received a scholarship at a modeling academy and continued to model part-time. She worked as an elevator operator, a sales clerk and a dental assistant.

After a job touring the country as a spokesman for a refrigerator manufacturer, “Miss Deepfreeze,” Novak moved to Los Angeles, where she continued to find work as a model.[3]

Career

The 20-year-old actress began with an uncredited role in The French Line (1954). Eventually, she was seen by a Columbia Pictures talent agent and filmed a screen test. Novak was signed to a six-month contract, and the studio changed her first name to Kim. Novak debuted as Lona McLane that same year in Pushover opposite Fred MacMurray and Philip Carey, and played the femme fatale role of Janis in Phffft! opposite Judy Holliday, Jack Lemmon, and Jack Carson. Novak’s reviews were good . People were eager to see the new star, and she received an enormous amount of fan mail .

Kim Novak singing “My Funny Valentine‘ in Pal Joey)

After playing Madge Owens in Picnic (1955) opposite William Holden, Novak won a Golden Globe Award for Most Promising Newcomer and for World Film Favorite. She was also nominated for the British BAFTA Film Award for Best Foreign Actress. That same year she played Molly in The Man with the Golden Arm with Frank Sinatra. In 1957 she worked with Sinatra again for Pal Joey, which also starred Rita Hayworth, and starred in Jeanne Eagels with Jeff Chandler. She was on the cover of the July 29, 1957, issue of Time Magazine. That same year, she went on strike, protesting her salary of $1,250 per week.

In 1958, Novak starred in the Alfred Hitchcock-directed classic thriller Vertigo, playing the roles of a brunette shopgirl, Judy Barton, and a blonde woman named Madeleine Elster.

Today, the film is considered a masterpiece of romantic suspense, though Novak’s performance has received mixed reviews. Critic David Shipman thought it “little more than competent”,[4] while David Thomson sees it as “one of the major female performances in the cinema”.[5] Hitchcock, rarely one to praise actors, dismissed Novak in a later interview. “You think you’re getting a lot,” he said of her ability, “but you’re not.”[citation needed]

Kim Novak in Vertigo

That same year, she again starred alongside Stewart in Bell, Book and Candle, a comedy tale of modern-day witchcraft that did moderately well at the box office. In 1960, she co-starred with Kirk Douglas in the critically acclaimed Strangers When We Meet also featuring Walter Matthau and Ernie Kovacs. In 1962, Novak produced her own movie, financing her own production company in association with Filmways Productions. Boys’ Night Out, in which she starred with James Garner and Tony Randall. It was received mildly well by critics and the public. She was paired with Lemmon for a third and final time that year in a mystery-comedy, The Notorious Landlady.

In 1964 she played the vulgar waitress Mildred Rogers in a remake of W. Somerset Maugham‘s drama Of Human Bondage opposite Laurence Harvey, and starred as barmaid Polly, “The Pistol” in Billy Wilder‘s Kiss Me, Stupid with Ray Walston and Dean Martin. After playing the title role in The Amorous Adventures of Moll Flanders (1965) with Richard Johnson, Novak took a break from Hollywood acting. She continued to act, although infrequently, taking fewer roles as she began to prefer personal activities over acting[6][7]

Her comeback came in a dual role as a young actress, Elsa Brinkmann, and an early-day movie goddess who was murdered, Lylah Clare, in producer-director Robert Aldrich‘s The Legend of Lylah Clare (1968) with Peter Finch and Ernest Borgnine for MGM. The movie did not do well . After playing a forger, Sister Lyda Kebanov, in The Great Bank Robbery (1969) opposite Zero Mostel, Clint Walker, and Claude Akins, she stayed away from the screen for another four years. She then played the role of Auriol Pageant in the horror anthology film Tales That Witness Madness (1973) opposite Joan Collins. She starred as veteran showgirl Gloria Joyce in the made-for-TV movie The Third Girl From the Left (1973), and played Eva in Satan’s Triangle (1975). She was featured in the 1977 western The White Buffalo with Charles Bronson, and in 1979 she played Helga in Just a Gigolo co-starring David Bowie.

In 1980, Novak played Lola Brewster in the mystery/thriller The Mirror Crack’d, based on the story by Agatha Christie and co-starring Angela Lansbury, Tony Curtis, Rock Hudson and Elizabeth Taylor. She and Taylor portrayed rival actresses. She made occasional television appearances over the years. She co-starred with James Coburn in the TV-movie Malibu (1983) and played Rosa in a revival of Alfred Hitchcock Presents (1985) opposite Melanie Griffith. From 1986 to 1987, the actress was a cast member of the television series Falcon Crest during its fourth season, playing the mysterious character Kit Marlowe (the stage name rejected at the start of her career). She co-starred with Ben Kingsley in the 1990 film The Children.

Her most recent appearance on the big screen to date came as a terminally ill writer with a mysterious past in the thriller Liebestraum (1991), opposite Kevin Anderson and Bill Pullman. However, owing to battles with the director over how to play the role, her scenes were cut . Novak later admitted in a 2004 interview that the film was a mistake. She said

“I got so burned out on that picture that I wanted to leave the business, but then if you wait long enough you think, ‘Oh, I miss certain things.’ The making of a movie is wonderful. What’s difficult is afterward when you have to go around and try to sell it. The actual filming, when you have a good script—which isn’t often—nothing beats it.”

.[8]

In an interview with Stephen Rebello in the July 2005 issue of Movieline’s Hollywood Life, Novak admitted that she had been “unprofessional” in her conduct with the film’s director, Mike Figgis .

Novak has not ruled out further acting. In an interview in 2007, she said that she would consider returning to the screen “if the right thing came along.”[9]

Novak appeared for a question-and-answer session about her career on July 30, 2010, at the Egyptian Theatre in Los Angeles, where the American Cinematheque hosted a tribute to her coinciding with the August 3 DVD release of “The Kim Novak Collection.”[10]

Honors

For her contribution to motion pictures, Novak was awarded a star on the Hollywood Walk of Fame, at 6332 Hollywood Boulevard.

In 1995, Novak was ranked 92nd by Empire Magazine on a list of the 100 sexiest stars in film history. In 1955, she won the Golden Globe Award for Most Promising Newcomer-Female. In 1957, she won another Golden Globe–for World Favorite female actress. In 1997, Kim won an Honorary Golden Bear at the Berlin International Film Festival. In 2002 a Lifetime Achievement Award was presented to Novak by Eastman Kodak.

In 2005, British fashion designer Alexander McQueen named his first It bag the Novak.[11]

Personal life

Novak has been married to veterinarian Dr. Robert Malloy (born 1940) since March 12, 1976. The couple resides on a ranch where they raise horses and llamas. Novak has two stepchildren.[12]

Novak was previously married to English actor Richard Johnson from March 15, 1965, to April 23, 1966. The two have remained friends . Novak dated Sammy Davis, Jr., in the late 1950s and actor Michael Brandon in the 1970s.[13][14] She was engaged to director Richard Quine in the early 1960s.[15]

On July 24, 2000, her home in Eagle Point, Oregon, was partially destroyed by fire.[16] Novak lost scripts, several paintings, and a computer containing the only draft of her unfinished autobiography.[16] Of the loss Novak said:

“I take it personally as a sign that maybe I’m not supposed to write my biography; maybe the past is supposed to stay buried. It made me realize then what was really valuable. That’s the day I wrote a gratitude list. We’re safe and our animals are safe.”[16]

In December 2001, her home in Oregon was robbed of more than $200,000 worth of firearms and tools. Three men were arrested and charged with burglary, theft, and criminal conspiracy.[17]

In 2006, Novak was injured in a horseback riding accident. She suffered a punctured lung, broken ribs, and nerve damage but made a full recovery within a year.[9]

Novak is an artist who paints in watercolor and oil as well as creating sculpture, stained glass design, poetry, and photography.[18]

In October 2010, it was reported that Novak had been diagnosed with breast cancer according to her manager, Sue Cameron. Cameron also noted that Novak is “undergoing treatment” and that “her doctors say she is in fantastic physical shape and should recover very well.” [19]

Eddy Duchin

Eddy Duchin (April 1, 1909 or April 10, 1910 – February 9, 1951) was an American popular pianist and bandleader of the 1930s and 1940s, famous for his engaging onstage personality, his elegant piano style, and his fight against leukemia.

Contents

 

//

Early career

Edwin Frank Duchin was born in Cambridge, Massachusetts. Sources are divided as to whether his birth occurred on 1 April 1909 or 10 April 1910. He first became a pharmacist before turning full-time to music and beginning his new career with Leo Reisman’s orchestra at the Central Park Casino in New York, an elegant nightclub where he became hugely popular in his own right and eventually became the Reisman orchestra’s leader by 1932. He became widely popular thanks to regular radio broadcasts that boosted his record sales, and he was one of the earliest pianists to lead a commercially successful large band.

 Musical style

Playing what later came to be called “sweet” music rather than jazz, Duchin’s success opened a new gate for similarly styled, piano-playing sweet bandleaders such as Henry King, Joe Reichman, Nat Brandwynne, Dick Gasparre, Little Jack Little, and particularly Carmen Cavallaro (who acknowledged Duchin’s influence) to compete with the large jazz bands for radio time and record sales.

Eddy Duchin on the cover of his album Talk of the Town

Duchin had no formal music training—which was said to frustrate his musicians at times—but he developed a style rooted in classical music that some saw as the forerunner of Liberace‘s ornate, gaudy approach. Still, there were understatements in Duchin’s music. By no means was Duchin a perfect pianist, but he was easy to listen to without being rote or entirely predictable. He was a pleasing stage presence whose favourite technique was to play his piano cross-handed, using only one finger on the lower hand, and he was respectful to his audiences and to his classical influences.

Duchin would often use beautiful, soft-voiced singers such as Durelle Alexander and Lew Sherwood to accommodate his sweet and romantic songs, giving them extra appeal and making them more interesting.

Notoriety

Duchin’s 1938 release of the Louis Armstrong song “Ol’ Man Mose” (Brunswick Records 8155) with vocal by Patricia Norman caused a minor scandal at the time with the lyric “bucket” being heard as “fuck it.” Some listeners have analyzed the recording and concluded that there is no vulgarism uttered, while others are convinced that Norman does say “fuck” (which would explain one of the band members laughing delightedly after Norman seems to chirp, “Aww, fuck it, fuck-fuck-fuck it!”).

The “scandalous” lyrics caused the record to zoom to #2 on the Billboard charts, resulting in sales of 170,000 copies when sales of 20,000 were considered a blockbuster. The song was banned after its release in Great Britain. The notorious number can be heard on a British novelty CD, Beat the Band to the Bar.

Late career and death

Duchin entered the U.S. Navy during World War II, serving as a combat officer in a destroyer squadron in the Pacific.[1] He attained the rank of lieutenant commander (O4). After his discharge from the military, Duchin was unable to reclaim his former stardom in spite of a stab at a new radio show in 1949.

On February 9, 1951, Eddy Duchin died at age 41 in New York City of acute myelogenous leukemia. He was cremated, and his ashes were scattered in the Atlantic Ocean.

Legacy

By the mid 1950s, Columbia Pictures, having enjoyed success with musical biographies, mounted a feature film based on the bandleader’s life. The Eddy Duchin Story (1956) is a fictionalized tearjerker, with Tyrone Power in the title role. The film did well in theaters, and was well enough known to be referenced in one of Columbia’s Three Stooges shorts: the Stooges’ spaceship is about to crash when Joe Besser yelps, “I don’t want to die! I can’t die! I haven’t seen The Eddy Duchin Story yet!”

An anthology of some of Duchin’s best recordings, Dancing with Duchin, was released in 2002.

Duchin’s had one child, Peter Duchin (b. 1937), with his first wife, Marjorie Oelrichs). Peter had begun a musical education with his father and eventually later studied formally at Yale. In time, he became an orchestra-leading pianist in his own right, as well as the author of a series of mystery novels, a presence in high society (into which his mother had been born), and a frequent entertainer (as well as musical director for U.S. President Lyndon B. Johnson‘s inauguration) at the White House and on television. In his 1996 memoir Ghost of a Chance, Peter Duchin wrote about the wholesale fictionalization in The Eddy Duchin Story. Peter Duchin has been married to actress/writer Brooke Hayward (daughter of agent and theatrical producer Leland Hayward and actress Margaret Sullavan), since 1985.

  • Born: 1912
  • Died: 1989
  • Occupation: Actor
  • Active: ’40s
  • Major Genres: Musical, Comedy

Biography

Pianist and some-time composer Carmen Cavallaro has been called “The Poet of the Piano” and is known for taking classical standards and arranging them as pop tunes. One of his biggest hits was “Chopin’s Polonaise” (1945). He began his career leading a dance-band in St. Louis. He also toured hotels and nightclubs all over the U.S. and in the ’40s hosted The Schaeffer Parade, a radio show. During the ’40s, Cavallara also appeared in such films as Hollywood Canteen (1944). In 1956, he played the piano soundtrack for The Eddy Duchin Story. ~ Sandra Brennan, Rovi

 

 

 

 

the end @ copyright dr Iwan Suwandy 2011