Part of the content is temporarily available only in Greek
At the beginning of the 20th century, Europe was living in peace and prosperity. The "Belle Époque" was an outgrowth of previous important historical events and developments. The networks that were created and which evolved funneled both people and their products, tangible and intangible. It was within this multi-layered world that sound recording and sound reproduction was invented. Cosmopolitanism in large urban centers favored polystylisms and polymorphisms. Colonialism, revolutions, conflicts, refugee flows; the theater, cinema, radio, photography, orchestras’ tours, but also releases in all kinds of commercial channels in a world that evolved dynamically and anisotropically formed a complex network of "centers" and "peripheries" in alternating roles setting musical idioms in motion, both literally and figuratively. The networks in which the Greek-speaking musics participate, constantly conversing with their co-tenants, are magnificent. Discography had already provided important tools in understanding the relationships that developed between "national" repertoires. Within these networks, already existing tendencies and aesthetic currents are often created or integrated, especially during the period when the phenomenon of sound recording and reproduction takes on commercial, mass and universal dimensions. A typical example is exoticism, as manifested in its various representations.
It has been found in the European vocabulary since the end of the 16th century, although its widespread prevalence as a trend was associated with the colonial imperialism of the 19th century (Netto, 2015: 13). Since then, the term has incorporated various levels of reading and interpretating anything “Other”. Its meaning concerns, on the one hand, the characteristics of that which is outside the sphere of identity and, on the other hand, the attraction exerted by that which has such characteristics. The widespread acceptance of the phenomenon of exoticism is obvious: the multidimensional linguistic, musical and visual wealth accumulated around and within exoticism created a common stock of knowledge that perpetually feeds the collective and individual imaginary.
Focusing on the modern Greek communities, we find very early established traces of exoticism in poetry and literature, which are quickly transferred to the theater, enriched in terms of their visual and dramatic texture. The explosion of popular forms of spectacle and mass entertainment in the 20th century will radiate their reach. In Greece, among all artistic fields, the most persistent and most obvious presence of exoticism is found in singing. In the era of discography, the advance of exoticism is irresistible and leaves a very strong imprint. However much it seems to be defined by the principle of "locality", exoticism is a global aesthetic constant, a "common" language of the new age strongly marked by modernism and inscribed in a complex and lengthy process of osmosis among "national" musicians, which produces repertoires with "ecumenical" or global characteristics.
The locations represented in exoticism, that is, the East, Latin America, Spain, Hawaii, are par excellence imaginary, disconnected from the real world. They are revealed like a theatrical stage, with alternating scenes, where fantasies are dramatized, overwhelm the senses and release intense emotions, offering the "visitor" an ideal experience, outside the limitations of the conventional world: an eternal feast, pleasures, adventure.
The representation of the East gives the composers the possibility to expand the musical language they use, using new timbres, melodic developments and rhythmic patterns. Of course, this is done in the way in which they themselves perceive a musical material that is not easily accessible to them, neither in breadth nor in depth. A key obstacle is the large gap that separates the mindset of the "musical syntaxes" of the Eastern cultures and the culturally hegemonic Central European example.
The main musical features of the representation of the East are rather standardized: the modal entity of Hitzaz, the use of modes such as the Phrygian and Dorian, and the use of vocal melismas and vocalizations. Regarding the instruments, the representation of the exotic is systematically undertaken by the English horn and the oboe and, at the same time, the percussion is reinforced with tambourines, triangles, cymbals, gongs, etc. Regarding the rhythm, rhythmic patterns are chosen that "presage" one of the most important musical characteristics of exoticism: the bolero, called "oriental", which will define exoticism in Greek discography in the post-war period.
At the center of the Eastern stage (which is always represented as Islamic) stands the palace, synonymous with pleasures and opulence, within which every imaginable intemperance is put into practice. Violent and despotic pashas, maharajas and sheikhs enjoy lavishness while indulging in proverbial laziness. The figure that dominates the ethnoscape of the East is certainly the female, an object of desire. Through a series of roles, almost exclusively leading ones, women embody the mysticism, eroticism and sensuality of the imaginary East. The ultimate symbol of lust, a trademark of the East, is none other than the harem (Lewis, 2004: 12-52). The slavery of the female body contributes decisively to the ethnoscape of the East, bringing the narrator face to face with transcendental acts of heroism. In the East, calendar time is polarized, with the atmosphere almost always described as nocturnal. Darkness is a powerful symbol of escalating emotional tension, as it is synonymous with a metaphysical fog.
The song "Chanoum" comes from the revue "Sapounofouskes tou 1927" (Soap Bubbles of 1927) by Angelos Martinos and Giorgos Tsakasianos, which premiered on February 15, 1927 at the Papaioannou Theater by the Ardatoff - Kofiniotis - Laoutaris troupe.
In contrast to the operetta plays that are characterized by a complete exotic phantasmagoria, with the libretto, music, sets and costumes contributing to its creation, the revue will differ mainly regarding the plot: the single story is mostly replaced by smaller independent satirical sketches commenting on current affairs, in which exotic characters, such as the oriental girl Chanoum of the song in question, also participate.
In no case, however, does this fragmentation lack narrative autonomy and semiotic content: the song "Chanoum" is a typical example of exoticism with the intense romantic element, the nocturnal atmosphere and the harem composing the exotic East.
Worth mentioning is the use of an eminently "Spanish" instrument, that is, the castanet, despite the fact that the song is an exotic representation of the East.
Apart from "Chanoum", the songs of the play that were recorded are as follows:
– "Oi kommounistries", by Giorgos Vidalis and Valeris (Titos Xirelis) (Odeon GO421 - GA1198, Berlin, October 1927)
– "Oi bananes", by Giorgos Vidalis and Valeris (Titos Xirelis) (Odeon Go422 - GA1186, Berlin, October 1927)
– "Mias nyktas oneiro", by Giorgos Savaris, Tzon and Lousien Miliaris (Columbia 20096 - 8044, Athens, 1927)
– "Kismet", by Giorgos Vidalis (Odeon GO434 – GA1206, Athens, 1927)
Research and text: George Evangelou, Leonardos Kounadis and Nikos Ordoulidis
At the beginning of the 20th century, Europe was living in peace and prosperity. The "Belle Époque" was an outgrowth of previous important historical events and developments. The networks that were created and which evolved funneled both people and their products, tangible and intangible. It was within this multi-layered world that sound recording and sound reproduction was invented. Cosmopolitanism in large urban centers favored polystylisms and polymorphisms. Colonialism, revolutions, conflicts, refugee flows; the theater, cinema, radio, photography, orchestras’ tours, but also releases in all kinds of commercial channels in a world that evolved dynamically and anisotropically formed a complex network of "centers" and "peripheries" in alternating roles setting musical idioms in motion, both literally and figuratively. The networks in which the Greek-speaking musics participate, constantly conversing with their co-tenants, are magnificent. Discography had already provided important tools in understanding the relationships that developed between "national" repertoires. Within these networks, already existing tendencies and aesthetic currents are often created or integrated, especially during the period when the phenomenon of sound recording and reproduction takes on commercial, mass and universal dimensions. A typical example is exoticism, as manifested in its various representations.
It has been found in the European vocabulary since the end of the 16th century, although its widespread prevalence as a trend was associated with the colonial imperialism of the 19th century (Netto, 2015: 13). Since then, the term has incorporated various levels of reading and interpretating anything “Other”. Its meaning concerns, on the one hand, the characteristics of that which is outside the sphere of identity and, on the other hand, the attraction exerted by that which has such characteristics. The widespread acceptance of the phenomenon of exoticism is obvious: the multidimensional linguistic, musical and visual wealth accumulated around and within exoticism created a common stock of knowledge that perpetually feeds the collective and individual imaginary.
Focusing on the modern Greek communities, we find very early established traces of exoticism in poetry and literature, which are quickly transferred to the theater, enriched in terms of their visual and dramatic texture. The explosion of popular forms of spectacle and mass entertainment in the 20th century will radiate their reach. In Greece, among all artistic fields, the most persistent and most obvious presence of exoticism is found in singing. In the era of discography, the advance of exoticism is irresistible and leaves a very strong imprint. However much it seems to be defined by the principle of "locality", exoticism is a global aesthetic constant, a "common" language of the new age strongly marked by modernism and inscribed in a complex and lengthy process of osmosis among "national" musicians, which produces repertoires with "ecumenical" or global characteristics.
The locations represented in exoticism, that is, the East, Latin America, Spain, Hawaii, are par excellence imaginary, disconnected from the real world. They are revealed like a theatrical stage, with alternating scenes, where fantasies are dramatized, overwhelm the senses and release intense emotions, offering the "visitor" an ideal experience, outside the limitations of the conventional world: an eternal feast, pleasures, adventure.
The representation of the East gives the composers the possibility to expand the musical language they use, using new timbres, melodic developments and rhythmic patterns. Of course, this is done in the way in which they themselves perceive a musical material that is not easily accessible to them, neither in breadth nor in depth. A key obstacle is the large gap that separates the mindset of the "musical syntaxes" of the Eastern cultures and the culturally hegemonic Central European example.
The main musical features of the representation of the East are rather standardized: the modal entity of Hitzaz, the use of modes such as the Phrygian and Dorian, and the use of vocal melismas and vocalizations. Regarding the instruments, the representation of the exotic is systematically undertaken by the English horn and the oboe and, at the same time, the percussion is reinforced with tambourines, triangles, cymbals, gongs, etc. Regarding the rhythm, rhythmic patterns are chosen that "presage" one of the most important musical characteristics of exoticism: the bolero, called "oriental", which will define exoticism in Greek discography in the post-war period.
At the center of the Eastern stage (which is always represented as Islamic) stands the palace, synonymous with pleasures and opulence, within which every imaginable intemperance is put into practice. Violent and despotic pashas, maharajas and sheikhs enjoy lavishness while indulging in proverbial laziness. The figure that dominates the ethnoscape of the East is certainly the female, an object of desire. Through a series of roles, almost exclusively leading ones, women embody the mysticism, eroticism and sensuality of the imaginary East. The ultimate symbol of lust, a trademark of the East, is none other than the harem (Lewis, 2004: 12-52). The slavery of the female body contributes decisively to the ethnoscape of the East, bringing the narrator face to face with transcendental acts of heroism. In the East, calendar time is polarized, with the atmosphere almost always described as nocturnal. Darkness is a powerful symbol of escalating emotional tension, as it is synonymous with a metaphysical fog.
The song "Chanoum" comes from the revue "Sapounofouskes tou 1927" (Soap Bubbles of 1927) by Angelos Martinos and Giorgos Tsakasianos, which premiered on February 15, 1927 at the Papaioannou Theater by the Ardatoff - Kofiniotis - Laoutaris troupe.
In contrast to the operetta plays that are characterized by a complete exotic phantasmagoria, with the libretto, music, sets and costumes contributing to its creation, the revue will differ mainly regarding the plot: the single story is mostly replaced by smaller independent satirical sketches commenting on current affairs, in which exotic characters, such as the oriental girl Chanoum of the song in question, also participate.
In no case, however, does this fragmentation lack narrative autonomy and semiotic content: the song "Chanoum" is a typical example of exoticism with the intense romantic element, the nocturnal atmosphere and the harem composing the exotic East.
Worth mentioning is the use of an eminently "Spanish" instrument, that is, the castanet, despite the fact that the song is an exotic representation of the East.
Apart from "Chanoum", the songs of the play that were recorded are as follows:
– "Oi kommounistries", by Giorgos Vidalis and Valeris (Titos Xirelis) (Odeon GO421 - GA1198, Berlin, October 1927)
– "Oi bananes", by Giorgos Vidalis and Valeris (Titos Xirelis) (Odeon Go422 - GA1186, Berlin, October 1927)
– "Mias nyktas oneiro", by Giorgos Savaris, Tzon and Lousien Miliaris (Columbia 20096 - 8044, Athens, 1927)
– "Kismet", by Giorgos Vidalis (Odeon GO434 – GA1206, Athens, 1927)
Research and text: George Evangelou, Leonardos Kounadis and Nikos Ordoulidis
© 2019 KOUNADIS ARCHIVE
