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Hans Brandeis

Abstracts of Four Articles Published in
“Berichte aus dem ICTM-Nationalkomitee Deutschland”

[“Reports of the German National Committee 
of the International Council for Traditional Music”]

 

For further information on the German National Committee of the 
International Council for Traditional Music (ICTM), e.g. regarding the 
purchase of their publications, please visit their website by clicking on the icon below:

Note: All the original articles are written in German


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Table of Contents










Click on picture for
full-sized view (21 kB)
Map: Distribution area of the Bukidnon
Illus. 1:
Distribution area of the
Bukidnon subgroup
(Llamzon 1978:116).

Religiöse Bezüge in der Vokalmusik 
der Bukidnon auf Mindanao, Philippinen. 

[Religious Elements in the Vocal Music of the 
Bukidnon on Mindanao Island, Philippines]

Vol. I, 1992 (Music and Religion), pp. 7-24.
Including 3 music recordings on tape cassette


The most important musical forms of expression of the Bukidnon (Higaonon, Talaandig, Banuwaen) can be found in the vocal music: the ceremonial songs kaligŕ of the male priests and the responsive choral songs tabúk of the women, the speech-song prayers pandalawit, the epic songs ulagíng with their promise of human immortality, the improvised songs limbay and salâ with philosophical contemplations and the rhythmically interesting speech-songs dasang of the tribal leaders. A short introduction into the belief system of the Bukidnon is followed by a myth about the origin of the kaligŕ songs, which indicates that singing was invented by humans and not by deities. Thereafter, all the vocal genres are explained regarding their religious implications and influence on the performance of a Bukidnon singer. This is to make clear how spiritual and religious aspects imbue many spheres of daily life and, therefore, of music making as well.

Of special importance with all vocal genres is the relationship between the performer and his or her spirit guides. Aside from being helpers and advisers, these spirits also function as messengers between the worlds of the humans and of the deities. Moreover, the interaction between spirit guides and humans is considered responsible for the characteristic variations in content and musical forms of the vocal genres, e.g. of the singing styles of the ulagíng epic. All performances of songs should traditionally start with an introduction called pamadŕ, in which the spirit guides of the performer are asked for help. In this respect, each traditional song performance of the Bukidnon establishes anew the relationship between the human and spirit worlds. 

For more information on Bukidnon music, click here

 


 

Bukidnon und Tigwahanon: 
zwei Musikkulturen im Vergleich

[Bukidnon and Tigwahanon:
a Comparison of Two Musical Cultures]

Vol. IV, 1995 (Instruments and Environment / Free Reports), pp. 103-119.
Including 3 photographs and 6 music recordings on tape cassette. 


 

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Log drum bangkakawan
Illus. 2:
Tigwa Manobo playing 
the log drum bangkakawan.
Kibongkog, San Fernando,
Bukidnon.



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For listening to the music, click on this icon 
Music 2:

Tigwa Manobo playing 
the log drum bangkakawan.
Kibongkog, San Fernando,
Bukidnon. See illus. 2.


Duration of excerpt: 1'40"

File size: 260 kB
REAL AUDIO format

 

 

Bukidnon and Tigwahanon (Tigwa Manobo) are neighboring ethnic groups in the province of Bukidnon. Both peoples are considered to belong to the Manobo family of languages, with Binukid, the language of the Bukidnon, representing the oldest assumed stage in the development of the 15 Manobo languages. The Bukidnon, together with the linguistically closely related Higaonon, Talaandig and Banuwaen form a common cultural complex just like the Tigwahanon with the Matigsalug, Talaingod and Ata Manobo, and the Bagobo peoples in the Davao provinces. By presenting evidence from the musical cultures, this paper tries to clarify the degree and character of the cultural relationship between the Bukidnon and Tigwahanon.

Both peoples share many similarities with other ethnic groups on the island of Mindanao, especially regarding their instrumental music and their inventory of musical instruments (jaw’s harp kubing, bossed gong agung, bamboo drum zither takumbę, boat lute piyapi / kuglung, ring flute yangyang / lantuy, lip-valley flute pulalŕ / pulendag), so that these similarities can hardly be considered as an evidence for a close cultural relationship between the two peoples. Moreover, in both ethnic groups, musical instruments can be found, which are not used by the other one, respectively (Bukidnon: spike fiddle dayuday, several flutes; Tigwahanon: plucked bamboo tube zither salurey, hanging gong chimes tagunggę, planting sticks with attached clappers palakpak, percussion log bangkakawan, flute without fingerholes pulalű).

On the other hand, the unaccompanied solo songs of both peoples are very similar (Bukidnon: epic songs ulagíng, improvised songs limbay and salâ; Tigwahanon: epic songs ulagíng / man-ulurun / tulalang, improvised songs uranda and kumapey). Regarding the Tigwahanon, these vocal genres refer to an older stage in the development of their musical culture which seems to be closer to the one of the Bukidnon, while the dancing songs of the Tigwahanon, which are accompanied by boat lute and bamboo zither and which are completely unknown among the Bukidnon, refer to a more recent development.

In a tentative summary, one could say that the musical cultures of the Bukidnon and Tigwahanon compared with each other, despite their close geographical neighborhood, show less similarities than compared with the musical cultures of those peoples belonging to their respective cultural complexes, even if the settlement areas of these might geographically be located farther away.

 

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Music 1:

Tigwa Manobo epic singer 
Pepito Dalaid performing 
the tulalang. Kibongkog, 
San Fernando, Bukidnon.


Duration of excerpt: 2'06"

File size: 330 kB
REAL AUDO format







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Types of boat lutes
Illus. 3:
(A) Burmese crocodile zither,
(B) boat lute kudyapi of the 
Higaonon, Misamis Oriental;
(C+D) two kutiyapi of
the Maranao, Lanao.



Zur Symbolik philippinischer Bootslauten

[A Preliminary Study of the 
Symbolic Meanings of Philippine Boat Lutes]

Vol. VI/VII, 1998 (Music and Symbol ...), pp. 59-86.
Including 3 pages of illustrations


As a family of musical instruments of many shapes and sizes, boat lutes are distributed in large areas of Southeast Asia, in Sumatra, Java, Sulawesi, Kalimantan and Sarawak. Moreover, related zithers can be found in Burma, Thailand and Kampuchea. In the Philippines, at least 13 different types of lutes are used by at least 21 ethnic groups on the islands of Mindanao and Palawan.

The term “boat lute” is misleading, as these instruments are usually associated with animals. Their symbolic meaning differs in various cultures and, in some cases, it can be typical for them. This paper tries to associate the known types of boat lutes with — let’s say — “types of symbolism” and to clarify the symbolic meanings by analyzing information about the traditional belief system and myths of those ethnic groups where these instruments can be found. The following symbolic meanings and possible connotations are discussed: (1) crocodile and lizard, (2) boat and ornamentation of houses, (3) dragon and snake, (4) chicken and other kinds of birds, (5) human body, (6) horse and (7) mixed concepts.

On the symbolic level, Philippine boat lutes usually represent the physical quality of living beings. The symbolism of the crocodile, probably originating from mainland Southeast Asia, Burma, Kampuchea and Thailand, and brought to the Philippines via the Indonesian archipelago, seems to be the oldest and most important one. Other symbolic meanings discussed are not clearly defined regarding their reference to boat lutes; however, their inclusion into this analysis offers a good insight into the scope and complexity of the symbolic thinking of traditionalist Filipinos.

 


 

Akkulturation bei philippinischen Bootslauten —
Sonderbare Entstehung und Wandlung
der Beschreibung eines Musikinstruments

[Acculturation and Philippine Boat Lutes —
The Strange Creation and Transformation
of the Description of a Musical Instrument]

Vol. IX/X, 2001 (... Traditional Music in Changing Societies), pp. 129-159. 
 Including 6 pages of illustrations and 1 music recording on compact disc


 

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Boat lute kutiyapi of the Higaonon
Illus. 4:
Playing the boat lute kutiyapi.
Iponan, Balungkud,
Dansulihon, Misamis Oriental.

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Playing the boat lute kutiyapi with a bow
Illus. 5:
Playing the boat lute kutiyapi 
with the bow of a spike fiddle 
dayuday
. Iponan, Balungkud,
Dansulihon, Misamis Oriental.

 

 

In 1932, Norberto Romualdez published his article “Musical Instruments and Airs of Long Ago” which also contains a section on the 2-stringed boat lutes of the Philippines. The history of the creation and reception of this first summarizing text about Philippine boat lutes, which also includes some erroneous information as well as a dubious illustration of an instrument, is presented here. This text of Romualdez was passed on from one author to another so to speak just like a “theme with variations”, partly poorly copied and further falsified. Among these authors are Felipe Padilla-de Leon (1959), Pedro A. Gagelonia (1962), Raymundo C. Bańas (1969), Jenö von Takács (1975), William R. Pfeiffer (1976), and the Department of Education, Culture and the Arts of the Republic of the Philippines (school-book from 1989!).

As the author was able to discover, Romualdez’ description is at least partly based on a specific boat lute, an acculturated, highly modified instrument, which is now part of the collection of musical instruments located at the College of Music of the University of the Philippines. This instrument is compared by Brandeis with authentic boat lutes from Mindanao on the one hand, and with the above mentioned illustration as well as with the corresponding description in Romualdez’ article on the other.

Romualdez’ statement that the Philippine boat lute was played in a position like a cello has often been copied but is essentially wrong, however. This statement is examined by Brandeis regarding its origin. In this connection he presents two isolated cases where Higaonon and Talaandig musicians, respectively, on the island of Mindanao played their boat lutes by means of the bow of a spike fiddle dayuday

 

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One-string fiddle dayuday of the Higaonon
Illus. 6:
Spike fiddle dayuday.
Claveria, Misamis Oriental

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Music 3:
Playing the boat lute kutiyapi, 
first with a plectrum, then
with the bow of a spike fiddle 
dayuday
. Iponan, Balungkud,
Dansulihon, Misamis Oriental.
See illus. 5.

Duration: 2'13"
File size: 347 kB
REAL AUDO format.




    Page maintained and designed by Hans Brandeis, Berlin, Germany.
    Thanks to Russell Spinney for proof-reading the English translations.

    Copyright © 2003 by Hans Brandeis. All rights reserved. Alle Rechte vorbehalten.
    For comments, please send an e-mail to brandeis[.at.]arcor.de



    Created: Friday, January 17. 2003
    Updated: Sunday, January 19, 2003