Zen and the art of new music

'Another difficulty I find with many composers of your generation is, that inspite of the considerable interest and ingenuity of the colour of the music, I often find a lack of interesting shapes in the phrases. Lack of basic ideas can become boring after a time' ~ Benjamin Britten writes in 1968 to a twenty-nine year old Jonathan Harvey.

Although Britten may have had reservations about some of the new composers of the 1960s he had no such reservations about Jonathan Harvey. On Britten's advice Harvey studied with Erwin Stein and Hans Keller, and an invitation from Pierre Boulez in the early 1980s started a longstanding relationship with IRCAM which continues to this day. Today he is one of the leading exponents of electro-acoustic music, and more than eighty CDs of his music have been recorded. His new opera Wagner Dreams was premiered in Luxembourg in May 2007 to considerable critical acclaim. The opera is based on the true story that Wagner was planning an opera, Die Sieger (The Victors), on a Buddhist theme. This was to be based on the story of Prakriti, the untouchable who falls in love with the Buddhist monk Ananda.

There are also Buddhist themes in a highly recommended new CD, Angels, of Jonathan Harvey's choral music sung by Les Jeunes Solistes directed by Rachid Safir. Angels takes its name from the the work commissioned by Kings College, Cambridge in 1994, and the CD also includes Harvey's Missa Brevis written for Westminster Abbey in 1995. The spiritual dimension of Jonathan Harvey's music is underlined by two other outstanding works on the new CD. Marahi is a hymn to the Divine Feminine in the form of the Virgin Mary and the Buddhist Goddess Varahi and sets Sanskrit mantras. The extraordinarily satisfying spiritual path is completed by How could the soul not take flight, a setting of a poem by the Sufi mystic Rumi.

Angels is released on the French Soupir label which is distributed by Nocturne. The Soupir label specialises in contemporary music and little-known classical repertoire. The performance of Les Jeunes Solistes is exemplary, and the sound quality reflects the techical philosophy of this enterprising independent label. The recording was made in the IRCAM Centre in Paris, and has a surprising amount of bloom for a studio recording. Only two microphones were used, and their output was taken directly into the digital recorder without any equalisation or sound-shaping in the signal path. Congratulations to Joël Perrot for a superbly engineered CD.

Jonathan Harvey's Angels will certaily be one of my CDs of 2007. I was delighted to pay full price for it in the UK, but note that it can be bought direct from the Nocturne website for an astonishingly cheap €9.90 - that has to be the new music bargain of the year.

Now read about Stravinsky's Tibetan connection.
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Is this composer the future of grand opera?

As a welcome antidote to English National Opera's ill-judged Kismet (I note that Peter Bazalgette, the big cheese from Big Brother is on the ENO board - which explains a lot) this email was very welcome ~ Hello, I just wanted to inform you that 'Edalat Square' won Houston's Opera Vista Competition over the weekend. It will be staged next year at their festival in June. An MTV affiliated network, LOGO, is considering filming the opera and airing it on TV. Here is a flattering review of the opera:

"The most adventurous of the lot — in both music and libretto — was R.Timothy Brady's poignant, highly poetic Edalat Square, a disquisition on the torture and hanging of two Iranian teenage boys for homosexuality. With keening strings and an overwhelming performance by Vanessa Beaumont as the wailing, distraught mother, Brady used almost calligraphic musical motifs to limn both the intolerance of Shari'a law and man's inherent divinity. Prodigiously talented young Brady is the composer to watch. He may prove to be grand opera's future."

The full article can be found here. Thank you again for your support of the opera.

Best regards, R. Timothy Brady

For the back story on Edalat Square follow this path.
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Music in Europe’s only majority Muslim nation

George Bush receives a hero's welcome in Albania, so here is a reflection on that fascinating country.

‘Albania was also for centuries an important centre for Suf’ism, Islamic mysticism, and when Kemal Atatürk closed the Sufi centres in Turkey, the headquarters of the Sufi Bektashi movement moved to Albania. The Bektashis, as part of Islam’s heterodox tradition, incorporated many of the traditions of pre-Islamic central Asia in their rituals. By their wanderings and easy-going emphasis on spirituality – in contrast to Arab formalism – they played an important role in the spread of Islam through the Ottoman Empire. They emphasised spiritual communion with God through prayer and meditation, rather than the importance of orthodox Islamic ritual. Women are admitted to the tekke (prayer house) without a veil and are recognised as having equal rights to men. A Bektashi meeting might include a meal where a sheep will be slaughtered, and washed down with wine – forbidden for Muslims – before the start of religious discussion.

Under (Marxist dictator) Enver Hoxha Albania’s Bektashi heritage was almost wiped out. Of fifty-three tekkes, only six were left standing. In the mid-1940s there were about 285 Bektashi Babas and dervishes, both grades of membership in the Bektashi hierarchy. By 1993 there were five Babas and one dervish left alive. The Bektashis met their deaths in prison, or at the hands of Hoxha’s executioners. Their beliefs though, live on. In March 1991 the Bektashi headquarters in Tirana, formerly converted into an old people’s home, reopened. Speakers from all of Albania’s four main religious traditions spoke at the opening – Bektash Sufis, Sunni Muslims, Catholic and Orthodox. Each led the crowd in prayer, and each paid homage to Albania’s multi-faith heritage.’

That extract is from A Heart Turned East – Among the Muslims of Europe and America by Adam LeBor (Warner Books ISBN 0751522910). LeBor travelled across Europe and America to discover what it means to be Muslim, living in the west but with a heart turned east. The book’s 1997 publication pre-dates 9/11, but this is a strength rather than a weakness as it allows important matters to emerge from the shadows of the 2001 tragedy - recommended. Adam LeBor's latest book is City of Oranges, an intimate history of Arabs and Jews in Jaffa, which has also received excellent reviews.

It is not well known that Albania is Europe’s only majority Muslim nation, and 70% of the population are followers of Islam. (Muslims account for 40% of the population in nearby Bosnia and Herzegovina). Albania was part of the Ottoman Empire for more than 500 years, and this resulted in an Eastern facing culture. There is a rich heritage of Balkan ethnic music, but little tradition of western classical music. The best known Albanian composer in the Western tradition is Çesk Zadeja (1927-1997) who worked under the dictatorship of Enver Hoxha as professor of composition at the Academy of Arts in Tirana. Zadeja helped found several of the country’s music institutions, and there are several CDs of his music available.

The author Ismail Kadare (born 1936) is another leading creative figure from Albania. His novels have been compared to those of Gabriel García Márquez and Gunter Grass, and his books are best sellers in mainland Europe, although little known in English translation. His style is enigmatic, as was his attitude towards Hoxha's dictatorship, with the author himself declining to be labelled a dissident. Chronicle in Stone, about the German occupation of Albania, is one of his best-selling books, and is an excellent introduction to his work.

Hoxha’s dictatorship lasted from 1944 until his death in 1985, and it is estimated that 6000 Albanians were executed under his rule. The communist regime collapsed in 1990, and the coming of democracy sparked a resurgence in contemporary music. Two new organisations have been active in promoting new music, and a new generation of contemporary composers has emerged including Aleksander Peçi (b. 1951), Sokol Shupo (b. 1954), Vasil Tole (b. 1963), and Endri Sina (b. 1968).

Albania is a small country, with only 4m population compared with 11m for neighbouring Greece, and a daunting 71m for Turkey, and also has poor natural resources and transportation. Although the transition from despotism to democracy has been a prolonged process, Albania has played a conciliatory role in managing ethnic tensions in south-eastern Europe, is working toward joining both NATO and the EU, and currently has troops in both Iraq and Afghanistan. The story of Albania’s emergence, politically and artistically, from one of most repressive political regimes in the world is a fascinating one.

As Europe’s only majority Muslim nation, and one with ambitions to join both the EU and NATO, Albania deserves more than a George Bush photo opportunity. More information from readers on contemporary music and arts in Albania would be very welcome.

Now read about songs of freedom in neighbouring Greece
Photo of mosque in Albabia's capital, Tirana, from Donika.com. Any copyrighted material on these pages is included for "fair use", for the purpose of study, review or critical analysis only, and will be removed at the request of copyright owner(s). Report broken links, missing images and other errors to - overgrownpath at hotmail dot co dot uk

Opera is such a powerful way to say something

The Southern Voice reports: Since the 1979 Islamic Revolution Iran, an estimated 4,000 people have been executed for the crime of lavaat, or sex between two men. One particular execution captured the attention of R. Timothy Brady, a 21-year old music composition major at Emory University, while he was studying abroad in Italy during the summer of 2005. It was the case of Mahmoud Asgari, 17, and Ayaz Marhoni, 16, who were publicly hanged in Edalat Square on July 19, 2005, after they were accused of being lovers. “I’m gay — that could happen to me,” Brady says. “It doesn’t matter that they’re Iranian or they’re half way across the world, it still really hit home.”

A year later, when choosing a topic for his senior honors project, the boys’ story still haunted Brady, and became his inspiration for the project, “Edalat Square: Opera in One Act.” Brady, a Gwinnett County native, based his opera on Asgari and Marhoni’s executions, setting the story inside the head of Asgari’s brother, Hassan, who is “imprisoned in pain and memory.” The setting of the opera is abstract and barren, reflecting Hassan’s torment, Brady explains. The horrifying photo below shows the actual execution, and is from the Iranian Student News Agency via Wikipedia.


Rather than a traditional set for “Edalat Square,” Brady instead chose to project images of Persian artwork on stage. Brady juxtaposes post-revolution, modern Persian art with the inherent homoeroticism present in some classical Persian art. He explains that there is “this love for other men in their culture that is really denied today. Look,” he continues, “you have this in your culture, you should embrace it.”

Brady incorporates other non-traditional elements in his 40-minute opera, a form he chose for the piece because, he says, “Opera is such a powerful way to say something.” He utilizes a Persian classical vocalist and an R&B soul vocalist, as well as two more traditional opera vocalists. The ensemble also includes a traditional string quartet, conductor, an actor with a speaking role, and a tape controller, who incorporates noise elements into the performance.

To prepare for the composition of the opera, Brady immersed himself in Persian culture. He listened to Persian music, read Sufi poetry, and spoke to many local Iranians. However, Brady was cautious not to simply appropriate what he learned. “I didn’t want to take their music and put it in the opera and say, ‘Okay, this is mine,’” he explains. “What I wanted to do was incorporate their aesthetics.”

In January, Brady attended the Iranian Human Rights Symposium in Toronto, organized by IRQO, the Iranian Queer Organization, a grassroots effort to “defend the rights of Iranian LGBT people against social and civil injustice.” It was there that Brady made contacts that will help him further the reach of his opera. The University of Toronto will host a screening of “Edalat Square” in May, and the opera will air on Sirius Satellite’s OUTQ radio station as well as a local station in Vancouver.


While Brady has found some support in the Persian community, he has also received e-mails from some who feel the opera is anti-Islamic. He is quick to note that his work has no anti-Islamic sentiments, but is instead a political piece commenting more on the strict Iranian government who, according to Brady, has hijacked Islam. “We keep talking about, ‘Oh, the nuclear bomb!’” Brady states. “That’s not really the problem right now. The problem is human rights issues.”

Brady, who used to be more traditionally involved in GLBT activism, sees his opera as a form of activism. “In 2004, 2005, after the election, I became disenchanted ... I wanted to think of other avenues to express myself socio-politically,” he says. “I thought this would be a good way to continue my activism in an artistic manner. It’s a better way that I can express myself.”

As for what’s next for Brady, he plans to attend graduate school for composition, and to pursue a career as a composer and producer. For now, though, he wants people to be moved by “Edalat Square.” “I hope people will walk away being spiritually affected, not just emotionally, but I want something deeper,” he explains. Brady hopes that Asgari and Marhoni’s story will continue to live within the audience “long after the lights go down, long after the music is forgotten.”

* Visit Timothy's Myspace page here.

Now read about another topical contemporary opera that reached primetime TV.
Header photograph by Bo Shell and text reproduced with full acknowledgments from The Southern Voice, execution photo added from Wikipedia . Any copyrighted material on these pages is included as "fair use", for the purpose of study, review or critical analysis only, and will be removed at the request of copyright owner(s). Report broken links, missing images and other errors to - overgrownpath at hotmail dot co dot uk

The Art of Byzantium

This photo essay portrays a double miracle. Not only are the Byzantine mosaics and frescoes in the Chora Church in Istanbul truly miraculous, but their survival through the city’s tempestuous history is a second miracle. The Church of St Saviour in Chora is today known as the Kariye Camii (Mosque) Museum. Originally part of a monastery dating from the early 5th century, the church takes its name from the Greek word ‘chora’, meaning land outside a city, although the church has long since been swallowed up by the sprawl of urban Istanbul. The church was rebuilt three times between the 6th and 12th centuries, with two of these reconstructions following earthquake damage. It was then ransacked, but not destroyed, during the Fourth Crusade in the 13th century, when forces from the western Christian churches pillaged Orthodox Constantinople.


The miraculous transformation of the Chora Church came in the years following the defeat of the Crusaders and the return of Constantinople to Byzantine rule. Between 1315 and 1321 the interior was decorated in the mosaic-work which can be seen in my photos, and which represents the finest example of the Byzantine renaissance. The work was endowed by the wealthy statesman Theodore Metochites, who was prime minister, treasurer and personal adviser to Andronikos II Palaiologos. Guide books refer to St Saviour of Chora as ‘Metochites’ Church’, but this is something of a misnomer. Metochites was sponsor of the work, but it was actually executed by unknown hands. It is probable that the sublime mosaics and frescoes are the work of a single artist who left a mysterious graphic signature on several of them.


The mosaics are ambitious narrative cycles depicting the life and ministry of Christ, and the life of the Virgin Mary, while the frescoes are confined to the side chapel which acted as a mortuary chapel, and depict the Last Judgement and the Harrowing of Hell. Metochites himself appears in the mosaics, and, as befits a prime minister, he is shown modestly presenting his church to Christ. But in a 14th century version of the cash for honours saga Metochites lost his fortune and was forced into exile when his boss Emperor Andronicus was thrown out of office. Metochites was allowed to return to Constantinople in 1330, and lived as a monk in the Church at Chora until his death two year’s later.


But the turbulent history of Chora did not finish with Metochites endowment. In 1453 Christian Constantinople was conquered by the Muslim Turks, and in 1511 Chora Church was converted into a mosque, and a minaret was added. At this point the Wikipedia entry is in error in saying that: “due to the prohibition against images in Islam, the mosaics and frescoes were covered behind a layer of plaster”. In his book Museum of Chora, Mosaics and Frescoes (ISBN 9757039438) the archaeologist İlhan Akşit explains: “After the conquest, the mosaics of the church which had been converted to a mosque were not touched. During the restoration in 1765, although there were small architectural additions, the mosaics were protected as they were. However, these mosaics were covered by wooden curtains during the daily prayers, as it is forbidden to pray in Islam in the presence of any form of picture.” It was this use of wooden curtains, rather than plaster, that allows us to appreciate the true miracle of Chora Church today.


In 1948 the church ceased to be used as a mosque, and the American Byzantine Institute started a ten year restoration programme. In 1958 Chora Church reopened as Kariye Camii Museum, and we were able to witness its miracles when we visited it in March 2007 when all the photographs here were taken. Flash photography is forbidden to protect the frescoes and mosaics, and the photos were taken by me, hand-held, using available light on a Casio EX-Z120 digital camera.


Now playing – Yasemin, 20th century music for the oud played by Necati Çelik. The Arabic word al’ud meaning ‘the wood’ is the root for both the words ‘oud’ and ‘lute’. The oud originated in ancient Egypt, and migrated to the West via the Crusades, to become the lute. Played with a plectrum, the oud has eleven strings and does not use frets. The absence of frets allows the microtones of the traditional Arabic Maqam modal system to be played. The concept of microtones, which originated in the 14th century, has re-emerged as a tool for contemporary composers – see my article on James Woods’ Hildegard.

Necati Çelik (below) was born in the Turkish province of Konya. This is home to the Sufi Mevlevi Order that I wrote about recently, and Çelik has performed in the Mevlevi rituals as an oud player. Five Turkish composers are featured on the CD. They range from one of the leading figures of Turkish music, Tanburi Cemil Bey, who died in 1916, to Reşat Aysu who was active until the end of the 20th century.

This Overgrown Path has travelled from the 5th to the 21st century. So here to finish on a suitably topical note is a link to a YouTube video of oud player Mehmet Polat. And here is a link to another website dedicated to the oud.

Now see the art of the mosque in Istanbul
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The art of the mosque

No two modes of architecture could be more different from one another than the Muslim and the West Christian. West Christian architecture in its early phase is filled with the craving for weight and massiveness; and in its second phase, the Gothic, in that for a spectacular liberation from that weight in a skyward ascent ... Moslem architecture is quite the opposite. A mosque is to be a court, a square, a market-place, lightly built to hold a large concourse of people. Allah is so great that nothing human can vie with Him in strength or endurance ... Even the Moslem castles, large though they are, give the effect of being light and insubstantial. But a Mosque is also a place for the contemplation of the Oneness of Allah. How can this better be done than by giving the eyes a maze of geometric patterns to brood over? The state aimed at is a sort of semi-trance. (Pliable - See my reference to the Mevelevi Order below). The mind contemplates the patterns, knows that they can be unravelled and yet does not unravel them. It rests therefore on what it sees, and the delicate colour, the variations of light and shade add a sensuous tinge to the pleasure of cetainty made visible.

Gerald Brenan writes above in his 1950 book The Face of Spain about the art of the Mosque. This photo essay celebrates a sublime example of that art, the Rüstem Pasa Camii in Istanbul.


The mosque was built by Rüstem Pasa, son-in-law and grand vezir of Sultan Süleyman the Magnificent (1520-1566). Although Rüstem Pasa was one of the wealthiest nobles in the Ottoman Empire at the peak of its power he had to reflect his role as a servant of the Sultan by building a mosque that was subordinate in size, if not in beauty, to the sultan’s great mosque.


Mimar Sinan was the architect of the Rüstem Pasa Camii. Born a Christian in Anatolia, from either a Greek or Armenian background, Sinan was conscripted into Ottoman service in 1511, and converted to Islam. He was the chief Ottoman architect to four sultans, and his most famous buildings are the great Süleyman Mosque in Istanbul, and the Selimiye Mosque in Edirne. Sinan worked in seismic, as well as political, fault zones, and his buildings are famous for their earthquake resistance. His extraordinary output included 146 mosques and 57 universities, a track record that even Norman Foster can’t beat, although Mimar Sinan doesn’t have any airports in his portfolio


Rüstem Pasa chose a site alongside the Golden Horn in the Eminönü district of Constantinople, and at the foot of the hill crowned by Süleyman’s great mosque. Compact in size, but beautifully proportioned, Rüstem Pasa Camii is decorated with exquisite Iznik faience tiles which are notable for the use of red pigments, seen in my photo above, as well as the famous blue. Although in the popular spice bazaar area the mosque is not on the main tourist routes, and it takes some determination to find the entrance.


Rüstem Pasa Camii is one of the finest examples of the art of the mosque, and it was built at the peak of the Ottoman Empire. But sadly Rüstem Pasa was involved in the political intrique and murder that resulted in Selim the Sot - or drunkard (1566-1574) ascending to the throne on Sultan Süleyman’s death in 1566. Selim’s priorities were carnal rather than cultural, and his reign was the start of the long decline of the Ottoman Empire. We are very fortunate that many fine examples of the work of Mimar Sinan and other great Ottoman visionaries survive to remind us of this glorious period of Islamic art.


Now playing - Mevlevi Müzigi, the music of whirling dervishes. Mimar Sinan’s design for Rüstem Pasa Mosque follows the Ahaadith, and makes no provision for figurative art or the performance of music. But the exact position of the Qu’ran on this is not precise, and there are many fine examples of the creative arts from Ottoman culture. The Mevlevi is a Sufi Order founded by the followers of Mevlana Celalleddin-i Rum (left) in 1273 in the Konya province of Turkey. The Mevlevi Order is also known as the Whirling Dervishes due to their practice of whirling to celebrate Allah. During the peak of the Ottoman Empire the Mevlevi Order produced many musicians and poets, and much of the stereotypical “oriental” Turkish music heard in the West originated from the order. Islam is usually perceived to be repressive of women’s rights, but this period saw the emergence of women in the creative sector, with Ayat Sweid identified as the first female artist.

In 1925 the Mevlevi Order was outlawed at the start of the secular revolution in Turkey. But in the 1950s the government realised the cultural and tourist value of the Whirling Dervishes, and performances in Turkey and overseas were reintated. The Istanbul Music and Sema (Whirling Ceremony) Group was founded to bring traditional music and spiritual ceremonies to a wider audience. They perform Turkish classical music, Tasavvuf (mystical) music, and Sema ceremonies (Whirling Dervish rituals) in historically authentic performances. In striking contrast to the doctrines of Islamic fundamentalism these Mevlevi rituals are centred on "human love", "brotherhood" and "tolerance" as advocated by their founder 750 ago. Follow this link link for music and video samples from the Istanbul Music and Sema Group. Also recommended is Laleh Bakhtiar's book Sufi, Expressions of the Mystic Quest (Thames and Hudson ISBN 050081015).

Now read how music and books reflect the crisis in Islam
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... is back from Istanbul

Calligraphy by Yazi Sanatcisi

Now playing - Su by Mercan Dede. Contemporary culture in Istanbul is really jumping ahead of becoming European City of Culture in 2010. We ate at restaurants like Amedros in Sultanahmet that would not be out of place in London or New York. The new Istanbul Museum of Modern Art in a converted military warehouse on the waterfront with its exhibition of work from the Magnum Photos agency is sensational. And there is a music scene to match. If you don't know Mercan Dede's contemporary take on Sufi music here is an introduction in his own words, or even better listen to his music on his website, and on YouTube:

Mercan Dede (photo below) believes that when you put digital, electronic sounds together with hand-made, human ones, you can create universal language, capable of uniting old and young, ancient and modern, East and West. It’s a bold claim, but the Turkish-born and Montreal-based musician/producer/DJ has the career and the music to back it up. When he takes the stage with his group Secret Tribe, he hovers at the side behind his turntables and electronics, occasionally picking up a traditional wooden flute, or ney to float in sweet, breathy melodies, while masters of the kanun (zither), clarinet, darbuka (hand drum) and whatever other instruments he’s decided to include that night, ornament his grooves and spin magical, trance melodies to match the whirling of the group’s spectacular dervish dancer, Mira Burke (follow this link for video).

This contrast between electronica and classical or folkloric arts cuts to the core of the Sufi philosophy that guides this one-of-a-kind artist. “Those things are not really separate,” says Dede. “The essence of Sufism is counterpoint. Everything exists with its opposite. On one side, I am doing electronic music. The other side of that is this really acoustic, traditional music.” Dede doesn’t just bring in any traditional sounds and sights as adornment to his techno beats. He is ever on the lookout for new collaborators, and they might come from any tradition, any country, any generation. For Secret Tribe’s U.S. debut in January, 2004, he flew in three, teenage prodigies of Turkish classical music from Istanbul and two of the pieces they played were improvised during the concert.

Now read Philip Glass predicting World Music is the new classical.
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