The Fifth International Symposium on Traditional Polyphony ...

The Fifth International Symposium on Traditional Polyphony ... The Fifth International Symposium on Traditional Polyphony ...

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204 Tamaz Gabisonia mazhogh). So do Mokhevian, Mtiuluri songs. In Megrelian songs from western Georgia, distinguished by their tendency to melodic development, in most cases the top voice starts the song. ong>Theong> top part also often starts songs in specimens of urban and church-singing songs. f) Synthetic polyphony, the forms comprising the same heterogeneous structure i.e. specific voices less strongly influence the choice of various norms of the beginning of the song. Though it should be noted that such specific parts as krimanchuli (a type of yodeling) and shemkhmobari traditionally never begin the song. If we look at the leader of the song from the aspect of the structural development, in the first place we must deal with the initial form of Georgian polyphony – the responsive acknowledgement (Garaqanidze, 1997: 32). ong>Theong> role of the directing singer, as that of the leader in “the call-and-response” was noticed as early as by Xenophont (5 th century BC). This mechanism is reflected in the dialogue between the leader (momdsodebeliprovider, coryphaeus) and the bass part (mopasukhe-one, who responds, chorus). Eventually this interrelation took shape as the adjustment of the drone to the leader on the one hand (in Kakheti), and in the response of the ostinato short phrases – on the other (Naduri songs). After the choir part acquired melodic expressiveness and a formulaic character, it also took upon itself the function of the leading initiative. In some cases this role allowed the bass part to begin the song. In this respect West Georgian, mainly Gurian part gadadzakhili (the response, connecting part), which is mostly the refrain between the song phrases, is expressed by choral unison and sometimes is this part that begins the song (ex. 11). ong>Theong> responder’s relationship with the leader is expressed in a different manner as well. In the course of time, the choir part turned into a cadential structure, which, on its part, sometimes became the basis of the refrain. Generally, the more archaic the genre is, the more strictly the regulation of the starting part is expressed (e.g., cult or labour songs). As for the dialectal parameters, such a distinction is less noticeable. ong>Theong> instrumental beginning of traditional Georgian instrumental and vocal-instrumental specimens do not demonstrate such imagination as the directing singer does. Unlike the singing specimen the instrumental prelude does not exactly indicate which song we are supposed to hear. Generally, according to its content the instrumental beginning may be: a) Only providing the tone. Here the instrument provides mostly a background to vocal parts; b) Having the original melodic intonation. It is possible for this phrase to remain the only instrumental tune throughout the song, which, if the rhythm is regular (in Khevsureti the panduri tune often occurs without the latter), acquires the function of the ostinato, though that of the backing part. In other cases the original instrumental phrase manifests itself only in the solo passage. This time the function of the instrument is more active, a sort of Gadadsakhili (response), comes to the foreground (ex. 12). c) ong>Theong> phrase built on the melodic motif of the song. Quite often the instrumental prelude to the song “imitates” a whole singing sentence. ong>Theong> traditional Georgian ecclesiastical chant, which is sometimes present in the people’s everyday life as well, usually begins with the upper voice, as it is the voice which is considered to be canonical, leading and stable. ong>Theong>refore in western Georgia it is often called mtkmeli (narrator), (which, as we remember, is analogous to the leader), the middle voice is modzakhili, as by its etymology it is a following voice, and it must have come to be used to denote the middle voice of the chant from popular practice. Finally, we can conclude that the start of a song is a very important moment, expressed in the variety of the starting phrase. Due to the high level of individualization, today it is difficult to “squeeze” all the existing beginning phrases into common general stylistic norms. ong>Theong> voice that starts and leads the song is one of the

ong>Theong> Starting Voice in Georgian Polyphony 205 creators of the originality of the Georgian song and general singing style. Together with a cadential structure, it the starting voice that reflects the “magic formulae” of the coryphaeus’s. We may conclude that research of the starting melodic phrases of the songs might give us a worthy tool in researching the earlier stages of the development of the Georgian singing style, and the search for the origins of different songs and the relationship between the songs. Notated Collections Akhobadze, Vladimer. (1957). Kartuli (svanuri) khalkhuri simgherebi [Georgian (Svan) Folk Songs]. Tbilisi: Teknika da shroma (in Georgian) Chokhonelidze, Evsevi (compiler). (2003). Georgain Folk Music. Samegrelo. Vol. I. Tbilisi: ong>Theong> ong>Internationalong> Centre for Georgian Folk Song. ong>Theong> ong>Internationalong> Reserach Centre for Traditional Polyphony of Tbilisi State Conservatoire Chokhonelidze, Evsevi, Kalandadze, Nino (compilers). (2005). Georgain Folk Music. Samegrelo. Vol. II. Tbilisi: ong>Theong> ong>Internationalong> Centre for Georgian Folk Song. ong>Theong> ong>Internationalong> Reserach Centre for Traditional Polyphony of Tbilisi State Conservatoire Chokhonelidze, Evsevi, Valishvili, Nana. (2008). Maro tarkhnishvili. 50 kartl-kakhuri khalkhuri simghera (). Georgian State Folklore Centre. Ministry of Culture and Monuments Protection of Georgia. Tbilisi Erkomaishvili, Anzor (compiler). (2005). Georgian Folk Music. Guria. Artem Erkomaishvili’s Collection. ong>Theong> ong>Internationalong> Centre for Georgian Folk Song. Tbilisi Garaqanidze, Edisher. (2004). 99 Georgian Songs. A Collection of Traditional Folk, Church and Urban Songs from Georgia. Centre for Performance Research. Wales. UK: Black Mountain Press Moistsrapishvili, Nato (compiler). (2005). Georgian Folk Music. From avksenti Megrelidze’a Archive. ong>Theong> ong>Internationalong> Centre for Georgian Folk Song. Tbilis: Sakartvelos Matsne Veshapidze, Levan. (2006). Guruli khalkhuri simgherebi (Gurian Folk Songs). Tbilisi (in Georgian) Translated by Liana Gabechava

204<br />

Tamaz Gabis<strong>on</strong>ia<br />

mazhogh). So do Mokhevian, Mtiuluri s<strong>on</strong>gs. In Megrelian s<strong>on</strong>gs from western Georgia, distinguished by their<br />

tendency to melodic development, in most cases the top voice starts the s<strong>on</strong>g. <str<strong>on</strong>g>The</str<strong>on</strong>g> top part also often starts<br />

s<strong>on</strong>gs in specimens of urban and church-singing s<strong>on</strong>gs.<br />

f) Synthetic polyph<strong>on</strong>y, the forms comprising the same heterogeneous structure i.e. specific voices less<br />

str<strong>on</strong>gly influence the choice of various norms of the beginning of the s<strong>on</strong>g. Though it should be noted that<br />

such specific parts as krimanchuli (a type of yodeling) and shemkhmobari traditi<strong>on</strong>ally never begin the s<strong>on</strong>g.<br />

If we look at the leader of the s<strong>on</strong>g from the aspect of the structural development, in the first place we<br />

must deal with the initial form of Georgian polyph<strong>on</strong>y – the resp<strong>on</strong>sive acknowledgement (Garaqanidze, 1997:<br />

32). <str<strong>on</strong>g>The</str<strong>on</strong>g> role of the directing singer, as that of the leader in “the call-and-resp<strong>on</strong>se” was noticed as early as by<br />

Xenoph<strong>on</strong>t (5 th century BC). This mechanism is reflected in the dialogue between the leader (momdsodebeliprovider,<br />

coryphaeus) and the bass part (mopasukhe-<strong>on</strong>e, who resp<strong>on</strong>ds, chorus). Eventually this interrelati<strong>on</strong><br />

took shape as the adjustment of the dr<strong>on</strong>e to the leader <strong>on</strong> the <strong>on</strong>e hand (in Kakheti), and in the resp<strong>on</strong>se of<br />

the ostinato short phrases – <strong>on</strong> the other (Naduri s<strong>on</strong>gs). After the choir part acquired melodic expressiveness<br />

and a formulaic character, it also took up<strong>on</strong> itself the functi<strong>on</strong> of the leading initiative. In some cases this role<br />

allowed the bass part to begin the s<strong>on</strong>g. In this respect West Georgian, mainly Gurian part gadadzakhili (the<br />

resp<strong>on</strong>se, c<strong>on</strong>necting part), which is mostly the refrain between the s<strong>on</strong>g phrases, is expressed by choral unis<strong>on</strong><br />

and sometimes is this part that begins the s<strong>on</strong>g (ex. 11).<br />

<str<strong>on</strong>g>The</str<strong>on</strong>g> resp<strong>on</strong>der’s relati<strong>on</strong>ship with the leader is expressed in a different manner as well. In the course<br />

of time, the choir part turned into a cadential structure, which, <strong>on</strong> its part, sometimes became the basis of<br />

the refrain.<br />

Generally, the more archaic the genre is, the more strictly the regulati<strong>on</strong> of the starting part is expressed<br />

(e.g., cult or labour s<strong>on</strong>gs). As for the dialectal parameters, such a distincti<strong>on</strong> is less noticeable.<br />

<str<strong>on</strong>g>The</str<strong>on</strong>g> instrumental beginning of traditi<strong>on</strong>al Georgian instrumental and vocal-instrumental specimens do<br />

not dem<strong>on</strong>strate such imaginati<strong>on</strong> as the directing singer does. Unlike the singing specimen the instrumental<br />

prelude does not exactly indicate which s<strong>on</strong>g we are supposed to hear. Generally, according to its c<strong>on</strong>tent the<br />

instrumental beginning may be:<br />

a) Only providing the t<strong>on</strong>e. Here the instrument provides mostly a background to vocal parts;<br />

b) Having the original melodic int<strong>on</strong>ati<strong>on</strong>. It is possible for this phrase to remain the <strong>on</strong>ly instrumental<br />

tune throughout the s<strong>on</strong>g, which, if the rhythm is regular (in Khevsureti the panduri tune often occurs without<br />

the latter), acquires the functi<strong>on</strong> of the ostinato, though that of the backing part. In other cases the original<br />

instrumental phrase manifests itself <strong>on</strong>ly in the solo passage. This time the functi<strong>on</strong> of the instrument is more<br />

active, a sort of Gadadsakhili (resp<strong>on</strong>se), comes to the foreground (ex. 12).<br />

c) <str<strong>on</strong>g>The</str<strong>on</strong>g> phrase built <strong>on</strong> the melodic motif of the s<strong>on</strong>g. Quite often the instrumental prelude to the s<strong>on</strong>g<br />

“imitates” a whole singing sentence.<br />

<str<strong>on</strong>g>The</str<strong>on</strong>g> traditi<strong>on</strong>al Georgian ecclesiastical chant, which is sometimes present in the people’s everyday life<br />

as well, usually begins with the upper voice, as it is the voice which is c<strong>on</strong>sidered to be can<strong>on</strong>ical, leading<br />

and stable. <str<strong>on</strong>g>The</str<strong>on</strong>g>refore in western Georgia it is often called mtkmeli (narrator), (which, as we remember, is<br />

analogous to the leader), the middle voice is modzakhili, as by its etymology it is a following voice, and it must<br />

have come to be used to denote the middle voice of the chant from popular practice.<br />

Finally, we can c<strong>on</strong>clude that the start of a s<strong>on</strong>g is a very important moment, expressed in the variety of<br />

the starting phrase. Due to the high level of individualizati<strong>on</strong>, today it is difficult to “squeeze” all the existing<br />

beginning phrases into comm<strong>on</strong> general stylistic norms. <str<strong>on</strong>g>The</str<strong>on</strong>g> voice that starts and leads the s<strong>on</strong>g is <strong>on</strong>e of the

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