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At the beginning of the 20th century, Europe is living in peace and prosperity. The “Belle Époque” is an outgrowth of previous important historical events and developments. The networks that are created and which evolve funnel both people and their products, tangible and intangible. It is within this multi-layered world that sound recording and sound reproduction is invented. Early record labels send mobile crews literally all over the world to record local musicians. The range of the repertoire is endless. Cosmopolitanism in large urban centers favors polystylisms and polymorphisms. Colonialism, revolutions, conflicts, refugee flows; the theater, cinema, radio, photography, orchestras’ tours, but also circulations in all kinds of commercial channels in a world that evolves dynamically and anisotropically, form a complex network of “centers” and “peripheries” in alternating roles setting musical idioms in motion, both literally and figuratively. The network in which the Greek-speaking urban popular song participates, constantly conversing with its co-tenants, is magnificent. Discography has already provided important tools in understanding the relationships that developed between “national” repertoires. The result of this ongoing research is “Cosmopolitanism in Greek Historical Discography”.
Naturally, in the large urban centers of the Ottoman Empire around the Mediterranean Sea, the “conversations” of the Greek-speakers with their Turkish-speaking Muslim “co-tenants”, the Catholic Greek-speakers, the Armenians, the Sepharadi and Ashkenazi Jews, the Levantine Protestants, and the Europeans and the Americans, were more than intense. Very often, the scope of this network extends to the Balkans, to Eastern and even to a part of Central Europe. Especially regarding relations between Orthodox and Muslims, the relevant evidence demonstrates the musical exchanges between them and elucidate an ecumene where everyone contributed to the great musical “melting-pot”, and where everyone may draw from it, as well as redeposit it, in a new form, with a reformulated text and its meaning, with sometimes clear and sometimes blurred references to its pre-text, until someone else pulls it out again, through the “melting-pot”, so that it becomes clear that there is no end in this recreational and dynamic process where fluidity prevails. A case that comes from such repertoires is this recording.
The song was recorded twice in the Greek repertoire. The label of the first recording lists the name of Roza Eskenazy as the creator:
- "Arapina mou skertsoza", Roza Eskenazy, Athens, 1936 (His Master's Voice 0GA-430 - AO 2359 & reissue by RCA Victor BS-013291 - 38-3003-Α, current recording, & Orthophonic S-739).
- "Arapina mou skertsoza", Angeliki Karagianni, USA, 1943 (Metropolitan ME-191 & Melody ME-191).
The song can also be found in the Turkish-speaking Armenian repertoire by the Armenian Marko Melkon (Alemsherian). It is the recording "Halis arap kizi", which could be translated as "True Arab girl". The recording took place in the USA in the late 1940s (Balkan 4004-A). In addition to Melkon, who plays the oud and sings, the orchestra also includes Armenian Garbis Bakirjian on the qanun and Athanasios Zervas on the violin.
America, where this recording was re-issued by two labels, is a microcosm of the globe: a “successful Babel”. Naturally, a unique syncretism also dominates in the field of music. The genesis of discography builds a condition that favors conversation and osmosis between the innumerable ethno-cultural groups that make up the population. These processes will lead to the reinterpretation, updating and renewal of old musical trends that arrive in the United States, and, at the same time, to their re-exportation to the “old worlds”, thus setting up a uniquely multi-layered network. “Νational” repertoires live a new, parallel life, largely molded by discography, which attends to and “tunes” the overlapping relationships that have already developed in the “Old World”. Repertoires communicate with each other once again; a familiar and already dynamic condition in Europe. The circulation of musics is already a reality before the 20th century with theatrical and musical performances tours, but also with the networks of music publishing houses. Discography is not only embedded in this context, but also plays a key role in its transformation. This time, the network is adjusted in a programmatic manner, under new terms and via new paths.
Research and text: Leonardos Kounadis and Nikos Ordoulidis
At the beginning of the 20th century, Europe is living in peace and prosperity. The “Belle Époque” is an outgrowth of previous important historical events and developments. The networks that are created and which evolve funnel both people and their products, tangible and intangible. It is within this multi-layered world that sound recording and sound reproduction is invented. Early record labels send mobile crews literally all over the world to record local musicians. The range of the repertoire is endless. Cosmopolitanism in large urban centers favors polystylisms and polymorphisms. Colonialism, revolutions, conflicts, refugee flows; the theater, cinema, radio, photography, orchestras’ tours, but also circulations in all kinds of commercial channels in a world that evolves dynamically and anisotropically, form a complex network of “centers” and “peripheries” in alternating roles setting musical idioms in motion, both literally and figuratively. The network in which the Greek-speaking urban popular song participates, constantly conversing with its co-tenants, is magnificent. Discography has already provided important tools in understanding the relationships that developed between “national” repertoires. The result of this ongoing research is “Cosmopolitanism in Greek Historical Discography”.
Naturally, in the large urban centers of the Ottoman Empire around the Mediterranean Sea, the “conversations” of the Greek-speakers with their Turkish-speaking Muslim “co-tenants”, the Catholic Greek-speakers, the Armenians, the Sepharadi and Ashkenazi Jews, the Levantine Protestants, and the Europeans and the Americans, were more than intense. Very often, the scope of this network extends to the Balkans, to Eastern and even to a part of Central Europe. Especially regarding relations between Orthodox and Muslims, the relevant evidence demonstrates the musical exchanges between them and elucidate an ecumene where everyone contributed to the great musical “melting-pot”, and where everyone may draw from it, as well as redeposit it, in a new form, with a reformulated text and its meaning, with sometimes clear and sometimes blurred references to its pre-text, until someone else pulls it out again, through the “melting-pot”, so that it becomes clear that there is no end in this recreational and dynamic process where fluidity prevails. A case that comes from such repertoires is this recording.
The song was recorded twice in the Greek repertoire. The label of the first recording lists the name of Roza Eskenazy as the creator:
- "Arapina mou skertsoza", Roza Eskenazy, Athens, 1936 (His Master's Voice 0GA-430 - AO 2359 & reissue by RCA Victor BS-013291 - 38-3003-Α, current recording, & Orthophonic S-739).
- "Arapina mou skertsoza", Angeliki Karagianni, USA, 1943 (Metropolitan ME-191 & Melody ME-191).
The song can also be found in the Turkish-speaking Armenian repertoire by the Armenian Marko Melkon (Alemsherian). It is the recording "Halis arap kizi", which could be translated as "True Arab girl". The recording took place in the USA in the late 1940s (Balkan 4004-A). In addition to Melkon, who plays the oud and sings, the orchestra also includes Armenian Garbis Bakirjian on the qanun and Athanasios Zervas on the violin.
America, where this recording was re-issued by two labels, is a microcosm of the globe: a “successful Babel”. Naturally, a unique syncretism also dominates in the field of music. The genesis of discography builds a condition that favors conversation and osmosis between the innumerable ethno-cultural groups that make up the population. These processes will lead to the reinterpretation, updating and renewal of old musical trends that arrive in the United States, and, at the same time, to their re-exportation to the “old worlds”, thus setting up a uniquely multi-layered network. “Νational” repertoires live a new, parallel life, largely molded by discography, which attends to and “tunes” the overlapping relationships that have already developed in the “Old World”. Repertoires communicate with each other once again; a familiar and already dynamic condition in Europe. The circulation of musics is already a reality before the 20th century with theatrical and musical performances tours, but also with the networks of music publishing houses. Discography is not only embedded in this context, but also plays a key role in its transformation. This time, the network is adjusted in a programmatic manner, under new terms and via new paths.
Research and text: Leonardos Kounadis and Nikos Ordoulidis
© 2019 KOUNADIS ARCHIVE
