100 Years Of Popular Music : 1930S - Part 1 - New Edition

SKU: CF.CM9743IN

ISBN 9781491162231. UPC: 680160920990. Key: E minor. English. Iyana Davis. Negro Spiritual with Rap crafter by Ayana Davis.

This Negro Spiritual was made popular by the Golden Gate Quartet in the 1930s. Willie T. Johnson, the lead singer of the group, is the father of Kevin P. Johnson the arranger of this version. The composer, like his father, uses rhythm in exciting new ways to deliver Negro Spirituals to contemporary audiences. The text of this spiritual has been interpreted in many different ways over the years. Here's a popular interpretation of the text. One for the little bitty baby born, born, born in Bethlehem: This refers to the infant Jesus. Two for Paul and Silas: This verse honors Paul and Silas who went on many missionary journeys to spread the teachings of Christ. Three for the Hebrew children: The three Hebrew children could be Shadrach, Meshach and Abednego. Four for the four that stood at the door: Many people interpret the four to be the four writers of the Gospel books - Matthew, Mark, Luke and John, though this does not explain the part about standing at the door. Five for the gospel preachers: The five are Matthew, Mark, Luke, John and Peter. Paul is already mentioned above, in line two. Six for the six that never got fixed: Could this mean the sinners who never change their ways? Seven for the seven that went up to heaven: The seven in heaven could be the seven stars in Ursa Major or the sevenfold spirit of God or the seven early Christian churches or the seven stars in the right hand of Christ mentioned in the Revelation. Eight for the eight that stood at the gate: This could refer to the eight people who entered Noah's ark (Noah, his wife, their three sons and their wives). Nine for the nine that dressed so fine: This could refer to the nine orders of Angels in heaven. Ten for the ten commandments: This refers to the ten commandments given to Moses. Performance notes: Swing the 8th notes Djembe drums should be played freely with flexible precision The rap can be optional The ending solo can be sung down an octave and can be changed to match the ability of the soloist. Do not clap louder than you sing If doing choral movement on the piece, pay attention to detail synchronizing movements as much as possible. While the rap is words in rhythm, if adding one is not possible for your performance, consider a spoken word of your own choosing Have fun!.
This Negro Spiritual was made popular by the Golden Gate Quartet in the 1930s. Willie T. Johnson, the lead singer of the group, is the father of Kevin P. Johnson the arranger of this version.  The composer, like his father, uses rhythm in exciting new ways to deliver Negro Spirituals to contemporary audiences.The text of this spiritual has been interpreted in many different ways over the  years. Here's a popular interpretation of the text. One for the little bitty baby born, born, born in Bethlehem: This refers to the infant Jesus. Two for Paul and Silas: This verse honors Paul and Silas who went on many missionary journeys to spread the teachings of Christ.  Three for the Hebrew children: The three Hebrew children could be Shadrach, Meshach and Abednego.  Four for the four that stood at the door:  Many people interpret the four to be the four writers of the Gospel books – Matthew, Mark, Luke and John, though this does not explain the part about standing at the door. Five for the gospel preachers: The five are Matthew, Mark, Luke, John and Peter. Paul is already mentioned above, in line two. Six for the six that never got fixed: Could this mean the sinners who never change their ways?  Seven for the seven that went up to heaven: The seven in heaven could be the seven stars in Ursa Major or the sevenfold spirit of God or the  seven early Christian  churches or the seven  stars in the right hand of Christ  mentioned in the Revel ation. Eight for the eight that stood at the gate: This could refer to the eight people who entered Noah’s ark (Noah, his wife, their three sons and their wives). Nine for the nine that dressed so fine: This could refer to the nine orders of Angels in heaven.  Ten for the ten commandments: This refers to the ten commandments given to Moses.Performance notes: Swing the 8th notes Djembe drums should be played freely with flexible precision The rap can be optional The ending solo can be sung down an octave and can be changed to match the ability of the soloist. Do not clap louder than you sing If doing choral movement on the piece, pay attention to detail synchronizing movements as much as possible. While the rap is words in rhythm, if adding one is not possible for your performance, consider a spoken word of your own choosing Have fun!

SKU: CF.CM9743

ISBN 9781491161562. UPC: 680160920211. Key: E minor. English. Iyana Davis. Negro Spiritual with Rap crafter by Ayana Davis.

This Negro Spiritual was made popular by the Golden Gate Quartet in the 1930s. Willie T. Johnson, the lead singer of the group, is the father of Kevin P. Johnson the arranger of this version. The composer, like his father, uses rhythm in exciting new ways to deliver Negro Spirituals to contemporary audiences. The text of this spiritual has been interpreted in many different ways over the years. Here's a popular interpretation of the text. One for the little bitty baby born, born, born in Bethlehem: This refers to the infant Jesus. Two for Paul and Silas: This verse honors Paul and Silas who went on many missionary journeys to spread the teachings of Christ. Three for the Hebrew children: The three Hebrew children could be Shadrach, Meshach and Abednego. Four for the four that stood at the door: Many people interpret the four to be the four writers of the Gospel books - Matthew, Mark, Luke and John, though this does not explain the part about standing at the door. Five for the gospel preachers: The five are Matthew, Mark, Luke, John and Peter. Paul is already mentioned above, in line two. Six for the six that never got fixed: Could this mean the sinners who never change their ways? Seven for the seven that went up to heaven: The seven in heaven could be the seven stars in Ursa Major or the sevenfold spirit of God or the seven early Christian churches or the seven stars in the right hand of Christ mentioned in the Revelation. Eight for the eight that stood at the gate: This could refer to the eight people who entered Noah's ark (Noah, his wife, their three sons and their wives). Nine for the nine that dressed so fine: This could refer to the nine orders of Angels in heaven. Ten for the ten commandments: This refers to the ten commandments given to Moses. Performance notes: Swing the 8th notes Djembe drums should be played freely with flexible precision The rap can be optional The ending solo can be sung down an octave and can be changed to match the ability of the soloist. Do not clap louder than you sing If doing choral movement on the piece, pay attention to detail synchronizing movements as much as possible. While the rap is words in rhythm, if adding one is not possible for your performance, consider a spoken word of your own choosing Have fun!.
This Negro Spiritual was made popular by the Golden Gate Quartet in the 1930s. Willie T. Johnson, the lead singer of the group, is the father of Kevin P. Johnson the arranger of this version.  The composer, like his father, uses rhythm in exciting new ways to deliver Negro Spirituals to contemporary audiences.The text of this spiritual has been interpreted in many different ways over the  years. Here's a popular interpretation of the text. One for the little bitty baby born, born, born in Bethlehem: This refers to the infant Jesus. Two for Paul and Silas: This verse honors Paul and Silas who went on many missionary journeys to spread the teachings of Christ.  Three for the Hebrew children: The three Hebrew children could be Shadrach, Meshach and Abednego.  Four for the four that stood at the door:  Many people interpret the four to be the four writers of the Gospel books – Matthew, Mark, Luke and John, though this does not explain the part about standing at the door. Five for the gospel preachers: The five are Matthew, Mark, Luke, John and Peter. Paul is already mentioned above, in line two. Six for the six that never got fixed: Could this mean the sinners who never change their ways?  Seven for the seven that went up to heaven: The seven in heaven could be the seven stars in Ursa Major or the sevenfold spirit of God or the  seven early Christian  churches or the seven  stars in the right hand of Christ  mentioned in the Revel ation. Eight for the eight that stood at the gate: This could refer to the eight people who entered Noah’s ark (Noah, his wife, their three sons and their wives). Nine for the nine that dressed so fine: This could refer to the nine orders of Angels in heaven.  Ten for the ten commandments: This refers to the ten commandments given to Moses.Performance notes: Swing the 8th notes Djembe drums should be played freely with flexible precision The rap can be optional The ending solo can be sung down an octave and can be changed to match the ability of the soloist. Do not clap louder than you sing If doing choral movement on the piece, pay attention to detail synchronizing movements as much as possible. While the rap is words in rhythm, if adding one is not possible for your performance, consider a spoken word of your own choosing Have fun!

SKU: CF.CM9742

ISBN 9781491161555. UPC: 680160920204. Key: E minor. English. Iyana Davis.

This Negro Spiritual was made popular by the Golden Gate Quartet in the 1930s. Willie T. Johnson, the lead singer of the group, is the father of Kevin P. Johnson the arranger of this version. The composer, like his father, uses rhythm in exciting new ways to deliver Negro Spirituals to contemporary audiences. The text of this spiritual has been interpreted in many different ways over the years. Here's a popular interpretation of the text. One for the little bitty baby born, born, born in Bethlehem: This refers to the infant Jesus. Two for Paul and Silas: This verse honors Paul and Silas who went on many missionary journeys to spread the teachings of Christ. Three for the Hebrew children: The three Hebrew children could be Shadrach, Meshach and Abednego. Four for the four that stood at the door: Many people interpret the four to be the four writers of the Gospel books - Matthew, Mark, Luke and John, though this does not explain the part about standing at the door. Five for the gospel preachers: The five are Matthew, Mark, Luke, John and Peter. Paul is already mentioned above, in line two. Six for the six that never got fixed: Could this mean the sinners who never change their ways? Seven for the seven that went up to heaven: The seven in heaven could be the seven stars in Ursa Major or the sevenfold spirit of God or the seven early Christian churches or the seven stars in the right hand of Christ mentioned in the Revelation. Eight for the eight that stood at the gate: This could refer to the eight people who entered Noah's ark (Noah, his wife, their three sons and their wives). Nine for the nine that dressed so fine: This could refer to the nine orders of Angels in heaven. Ten for the ten commandments: This refers to the ten commandments given to Moses. Performance notes: Swing the 8th notes Djembe drums should be played freely with flexible precision The rap can be optional The ending solo can be sung down an octave and can be changed to match the ability of the soloist. Do not clap louder than you sing If doing choral movement on the piece, pay attention to detail synchronizing movements as much as possible. While the rap is words in rhythm, if adding one is not possible for your performance, consider a spoken word of your own choosing Have fun!.
This Negro Spiritual was made popular by the Golden Gate Quartet in the 1930s. Willie T. Johnson, the lead singer of the group, is the father of Kevin P. Johnson the arranger of this version.  The composer, like his father, uses rhythm in exciting new ways to deliver Negro Spirituals to contemporary audiences.The text of this spiritual has been interpreted in many different ways over the  years. Here's a popular interpretation of the text. One for the little bitty baby born, born, born in Bethlehem: This refers to the infant Jesus. Two for Paul and Silas: This verse honors Paul and Silas who went on many missionary journeys to spread the teachings of Christ.  Three for the Hebrew children: The three Hebrew children could be Shadrach, Meshach and Abednego.  Four for the four that stood at the door:  Many people interpret the four to be the four writers of the Gospel books – Matthew, Mark, Luke and John, though this does not explain the part about standing at the door. Five for the gospel preachers: The five are Matthew, Mark, Luke, John and Peter. Paul is already mentioned above, in line two. Six for the six that never got fixed: Could this mean the sinners who never change their ways?  Seven for the seven that went up to heaven: The seven in heaven could be the seven stars in Ursa Major or the sevenfold spirit of God or the  seven early Christian  churches or the seven  stars in the right hand of Christ  mentioned in the Revel ation. Eight for the eight that stood at the gate: This could refer to the eight people who entered Noah’s ark (Noah, his wife, their three sons and their wives). Nine for the nine that dressed so fine: This could refer to the nine orders of Angels in heaven.  Ten for the ten commandments: This refers to the ten commandments given to Moses.Performance notes: Swing the 8th notes Djembe drums should be played freely with flexible precision The rap can be optional The ending solo can be sung down an octave and can be changed to match the ability of the soloist. Do not clap louder than you sing If doing choral movement on the piece, pay attention to detail synchronizing movements as much as possible. While the rap is words in rhythm, if adding one is not possible for your performance, consider a spoken word of your own choosing Have fun!

SKU: PE.EP68488A

ISBN 9790300758909. English.

At the end of 1938, Jelly Roll Morton (1890-1941) returned to New York from his years in Washington, D.C. Recent publicity had made a comeback seem possible, and he hoped to recapture the prominent place in the jazz world that he had held in the 1920s. Still well known, though mainly as a New Orleans music pioneer, he understood that in order to be taken seriously as a contemporary artist, he needed to form a big band like those of his competition, such as Duke Ellington, Count Basie, Benny Goodman, and Tommy and Jimmy Dorsey. In the 1920s Morton's recordings and tours featured a ten-piece band following the first-generation big-band format. But in the late 1930s, larger groups were popular, so Morton assembled a conventional '30s band consisting of four saxophones, six brass, and four rhythm. The band was to open at the Golden Gate Ballroom in Harlem on April 17th, 1939, but on opening night Morton collapsed before going onstage. During his recuperation from the asthma and heart problems that dogged him, the band broke up, never to reassemble. Only six items written for that band's instrumentation are known to exist: Morton's arrangements of his own compositions -- Finger Breaker, GanJam, Good Old New York, Mister Joe, and Stop and Go -- and an arrangement, Mamies' Blues, by another artist. -- James Dapogny (Editor)

As an editor, Dapogny shows his customary sound musical scholarship and deep knowledge of Morton's style....The publishers are to be congratulated for bringing this fascinating work into the public domain, which throws a totally new light on 'Mister Jelly Lord.' Who knows what he would have achieved had he lived beyond his alleged 51 years? --Martin Litton, for JUST JAZZ (Feb 2011)

SKU: PE.EP68488

ISBN 9790300758893. English.

At the end of 1938, Jelly Roll Morton (1890-1941) returned to New York from his years in Washington, D.C. Recent publicity had made a comeback seem possible, and he hoped to recapture the prominent place in the jazz world that he had held in the 1920s. Still well known, though mainly as a New Orleans music pioneer, he understood that in order to be taken seriously as a contemporary artist, he needed to form a big band like those of his competition, such as Duke Ellington, Count Basie, Benny Goodman, and Tommy and Jimmy Dorsey. In the 1920s Morton's recordings and tours featured a ten-piece band following the first-generation big-band format. But in the late 1930s, larger groups were popular, so Morton assembled a conventional '30s band consisting of four saxophones, six brass, and four rhythm. The band was to open at the Golden Gate Ballroom in Harlem on April 17th, 1939, but on opening night Morton collapsed before going onstage. During his recuperation from the asthma and heart problems that dogged him, the band broke up, never to reassemble. Only six items written for that band's instrumentation are known to exist: Morton's arrangements of his own compositions -- Finger Breaker, GanJam, Good Old New York, Mister Joe, and Stop and Go -- and an arrangement, Mamies' Blues, by another artist. -- James Dapogny (Editor)

As an editor, Dapogny shows his customary sound musical scholarship and deep knowledge of Morton's style....The publishers are to be congratulated for bringing this fascinating work into the public domain, which throws a totally new light on 'Mister Jelly Lord.' Who knows what he would have achieved had he lived beyond his alleged 51 years?--Martin Litton, for JUST JAZZ (Feb 2011)

SKU: MB.99245M

ISBN 9780786692194. 8.75 x 11.75 inches.

This is a collection of jazz music arranged for fingerstyle guitar and spanning the years from the turn of the last century until the end of the 1930s. There are classical ragtime numbers, jazz band tunes, stride piano, and blues. All are a part of an important musical legacy that shaped the beginnings of popular music. Written in standard notation and tablature. Includes access to online audio.

SKU: BT.EMBZ1852

Hungarian.

It s quite rare when a composer s diploma work becomes a successful, popular piece even after 70 years. Frigyes Hidas (1928 2007) Oboe Concerto, written in 1951, is a work that Péter Pongrácz, Lajos Lencsés, and many other Hungarian and foreign oboists gladly add to their concert programs. It is difficult to pinpoint exactly what stylistic conventions helped to form the musical language of the Oboe Concerto: the three-movement form is suggestive of Viennese Classicism, and Hungarian motifs of the era can also be detected here and there. However, the main influences can be felt from the Neoclassicism of the 1920s and 1930s, the Baroque era, and the French woodwind school. Aswith all of his musical creations, Hidas demonstrates here that he is a master of instrumental knowledge, consideration towards his works performers, and tasteful moderation. This publication is printed on high-quality, age-resistant, pale-yellow paper that is produced in an environmentally-friendly, climate-neutral manner using renewable raw materials.

SKU: UT.APS-10

ISBN 9788881095056. 6.5 x 9.5 inches.

Essays by Marie-Helene Benoit-Otis, Jean-Christophe Branger, Michel Duchesneau, Stephan Etcharry, Sarah Gutsche-Miller, Jacinthe Harbec, Karen Henson, Mara Lacche, Ralph P. Locke, Anne Monjaret, Michela Niccolai, Luca Levi Sala

The crisis of dramaturgical systems in the age of European modernism, between the end of the nineteenth century and the First World War, provoked the creation of a range of original artistic solutions until the 1930s which broke apart traditional musical genres. The quest for new forms of expression thus becomes a defining feature in modernist art. Composers, riding the wave of momentum built first in literature and the fine arts, blurred the boundaries between high and low styles, and it is in this
co-existence, inherent to the new forms, that musical production found new life. Theatre studies have pinpointed this desire for artistic experimentation with Paris at its centre, the city of light, that cultural meeting ground and formidable catalyst of artistic trends. The visual spectacle produced during the forty years (approximately 1890-1930) covered in this volume has therefore been analysed in a number of different ways, deriving from the vast panorama of cultural history, interrogating theatrical materials not only from the standpoint of the <>, but also by investigating the links between high and low, mediatised culture. Musicological research applied to high art genres (song, opera, all genres of instrumental music) does not yet seem to have taken these hybrid spectacles which modify forms and genres in search of new musical and dramatic solutions into consideration, except in a few rare cases. On the other hand, new impetus has been given by a renewed interest in popular chanson and ballet. In this current volume, we have chosen to interrogate the spectacular element, that is to say the performance, as 'a text', equal in status to the music and the literary text. Therefore, the different subject areas proposed in the following chapters reveal a lesser importance of the subject material set to music by composers but a greater willingness, at the centre of this aesthetic renewal, to try out new musical forms or to adapt traditional structures to new dramatic ends.