Villages

SKU: CF.CM9735

ISBN 9781491161159. UPC: 680160919741. Key: A minor. Latin, English. Christopher Smart and ZRS.

Origins of the Tarantella The tarantella is a popular southern Italian dance with origins in the 11th century. (There is even some mention of the tarantella in ancient Greek mythology.) Of the possible sources of the dance, the most popular comes from the villages of Tanto and Tarentum (little spider), Italy. During harvest, workers in the field were sometimes bitten by the tarantula spider. To combat the poison, the afflicted workers went into a frenetic, almost musical exorcism to sweat the venom out of their pores. In the millennium since, the very energetic nature of the dance has remained, although the curative focus of the dance has given way to more enjoyable endeavors, even stately courtship. Origins of the Text Christopher Smart (1722-1771), also known as Kit Smart or Jack Smart, was born in Kent, England and suffered from what is now believed to be acute asthma and other health issues as a child. As such, he did not work in the fields, but spent much time reading and writing, a passion that he nurtured for a lifetime. Well known in London literary circles, his career as a writer floundered due to mounting debts and his falling out of favor with the literary establishment: Sadly, he was forced to confinement at St. Luke's Hospital for Lunatics, though this was based on his mounting debt, and not on insanity. (Confinement, or debtor's prison, was common during this period if one's debts could not be paid.) During his confinement, he worked on two of his most famous works, Jubilate Agno and A Song of David. (Part of Jubilate Agno [Rejoice in the Lamb] was set to music by English composer, Benjamin Britten.) Smart's writing style (which, at times, bordered on the absurd), along with his many obsessions, lead to frequent misperceptions of his work and his lucidity. In this present work, portions of Smart's Jubilate Agno were used in mm. 24-31, 103-110 and 149-156. The remaining text was gathered by the composer, including the rapid, almost patter-like, delivery of words from A-Z in the alphabet. (Christopher Smart had a preoccupation with the alphabet.) These words both rhyme and accentuate the frenetic nature of the spider dance: theraphosa [teh-rah-fo-sa] a genus of tarantula spiders bellicose [beh-lee-ko-sah] hostile; aggressive odiosa [o-dee-o-sa] hateful; vexation tenebrosa [teh-neh-bro-sa] creeping; dark nemorosa [neh-mo-ro-sa] wooded; shady lapidosa [lah-pee-do-sa] stony area; gritty The convergence, then, of the medieval tarantella (spider dance), the writings of a brilliant poet who bordered on the absurd, and the infusion of strong, descriptive and otherwise random, rhyming words, synthesizes to make dramatic lyrics for this work. About the Composer Z. Randall Stroope is an American composer and conductor. He has served as Professor of Music at three universities (an Endowed Professor at two), conducted 47 all-state choirs, and directed over 40 times at Carnegie Hall, among other American venues. Randall guest conducts full-time, and composes from his home studios on Merritt Island, Florida and in Sandia Park, New Mexico. Performance Notes Text: In Latin, the r is flipped; use s instead of z on endings such as phosa, cosa, and so on; the Latin o is a cross between oh and aw; in the transliteration above, I chose to simply use an o for consistency. The director will blend the oh and aw in the rehearsals to his/her own preference. Lastly, tarantula is pronounced tah-rah-n-too-lah (avoid teh-ran-choo-luh) within the confines of this text. Stomp: This can be done by the entire chorus, or just the first row. It is as much visual as it is auditory. The string quartet is preferred over piano when that option affords itself. I created a piano score that is a viable option and included it in the piano/vocal score if a performance uses chorus/piano.
The tarantella is a popular southern Italian dance with origins in the 11th century. (There is even some mention of the tarantella in ancient Greek mythology.) Of the possible sources of the dance, the most popular comes from the villages of Tanto and Tarentum (“little spider”), Italy. During harvest, workers in the field were sometimes bitten by the tarantula spider. To combat the “poison,” the afflicted workers went into a frenetic, almost musical exorcism to sweat the venom out of their pores. In the millennium since, the very energetic nature of the dance has remained, although the curative focus of the dance has given way to more enjoyable endeavors, even stately courtship.Christopher Smart (1722-1771), also known as “Kit Smart” or “Jack Smart,” was born in Kent, England and suffered from what is now believed to be acute asthma and other health issues as a child. As such, he did not work in the fields, but spent much time reading and writing, a passion that he nurtured for a lifetime. Well known in London literary circles, his career as a writer floundered due to mounting debts and his falling out of favor with the literary establishment: Sadly, he was forced to confinement at St. Luke’s Hospital for Lunatics, though this was based on his mounting debt, and not on insanity. (Confinement, or debtor’s prison, was common during this period if one’s debts could not be paid.) During his confinement, he worked on two of his most famous works, Jubilate Agno and A Song of David. (Part of Jubilate Agno [“Rejoice in the Lamb”] was set to music by English composer, Benjamin Britten.) Smart’s writing style (which, at times, bordered on the absurd), along with his many obsessions, lead to frequent misperceptions of his work and his lucidity. In this present work, portions of Smart’s Jubilate Agno were used in mm. 24-31, 103-110 and 149-156. The remaining text was gathered by the composer, including the rapid, almost patter-like, delivery of words from A-Z in the alphabet. (Christopher Smart had a preoccupation with the alphabet.) These words both rhyme and accentuate the frenetic nature of the spider dance:The convergence, then, of the medieval tarantella (spider dance), the writings of a brilliant poet who bordered on the absurd, and the infusion of strong, descriptive and otherwise random, rhyming words, synthesizes to make dramatic lyrics for this work.Z. Randall Stroope is an American composer and conductor. He has served as Professor of Music at three universities (an Endowed Professor at two), conducted 47 all-state choirs, and directed over 40 times at Carnegie Hall, among other American venues. Randall guest conducts full-time, and composes from his home studios on Merritt Island, Florida and in Sandia Park, New Mexico. In Latin, the “r” is flipped; use “s” instead of “z” on endings such as “phosa,” “cosa,” and so on; the Latin “o” is a cross between “oh” and “aw”; in the transliteration above, I chose to simply use an “o” for consistency. The director will blend the “oh” and “aw” in the rehearsals to his/her own preference. Lastly, “tarantula” is pronounced “tah-rah-n-too-lah” (avoid “teh-ran-choo-luh”) within the confines of this text.Stomp: This can be done by the entire chorus, or just the first row. It is as much visual as it is auditory. The string quartet is preferred over piano when that option affords itself. I created a piano score that is a viable option and included it in the piano/vocal score if a performance uses chorus/piano.
The tarantella is a popular southern Italian dance with origins in the 11th century. (There is even some mention of the tarantella in ancient Greek mythology.) Of the possible sources of the dance, the most popular comes from the villages of Tanto and Tarentum (“little spider”), Italy. During harvest, workers in the field were sometimes bitten by the tarantula spider. To combat the “poison,” the afflicted workers went into a frenetic, almost musical exorcism to sweat the venom out of their pores. In the millennium since, the very energetic nature of the dance has remained, although the curative focus of the dance has given way to more enjoyable endeavors, even stately courtship.Christopher Smart (1722-1771), also known as “Kit Smart” or “Jack Smart,” was born in Kent, England and suffered from what is now believed to be acute asthma and other health issues as a child. As such, he did not work in the fields, but spent much time reading and writing, a passion that he nurtured for a lifetime. Well known in London literary circles, his career as a writer floundered due to mounting debts and his falling out of favor with the literary establishment: Sadly, he was forced to confinement at St. Luke’s Hospital for Lunatics, though this was based on his mounting debt, and not on insanity. (Confinement, or debtor’s prison, was common during this period if one’s debts could not be paid.) During his confinement, he worked on two of his most famous works, Jubilate Agno and A Song of David. (Part of Jubilate Agno [“Rejoice in the Lamb”] was set to music by English composer, Benjamin Britten.) Smart’s writing style (which, at times, bordered on the absurd), along with his many obsessions, lead to frequent misperceptions of his work and his lucidity. In this present work, portions of Smart’s Jubilate Agno were used in mm. 24-31, 103-110 and 149-156. The remaining text was gathered by the composer, including the rapid, almost patter-like, delivery of words from A-Z in the alphabet. (Christopher Smart had a preoccupation with the alphabet.) These words both rhyme and accentuate the frenetic nature of the spider dance:The convergence, then, of the medieval tarantella (spider dance), the writings of a brilliant poet who bordered on the absurd, and the infusion of strong, descriptive and otherwise random, rhyming words, synthesizes to make dramatic lyrics for this work.Z. Randall Stroope is an American composer and conductor. He has served as Professor of Music at three universities (an Endowed Professor at two), conducted 47 all-state choirs, and directed over 40 times at Carnegie Hall, among other American venues. Randall guest conducts full-time, and composes from his home studios on Merritt Island, Florida and in Sandia Park, New Mexico.In Latin, the “r” is flipped; use “s” instead of “z” on endings such as “phosa,” “cosa,” and so on; the Latin “o” is a cross between “oh” and “aw”; in the transliteration above, I chose to simply use an “o” for consistency. The director will blend the “oh” and “aw” in the rehearsals to his/her own preference. Lastly, “tarantula” is pronounced “tah-rah-n-too-lah” (avoid “teh-ran-choo-luh”) within the confines of this text.Stomp: This can be done by the entire chorus, or just the first row. It is as much visual as it is auditory. The string quartet is preferred over piano when that option affords itself. I created a piano score that is a viable option and included it in the piano/vocal score if a performance uses chorus/piano.

SKU: BT.AMP-124-120

9x12 inches. English-German-French-Dutch.

Klezmer music originated in the ‘shtetl’ (villages) and the ghettos of Eastern Europe, where itinerant Jewish troubadours, known as ‘klezmorim’, had performed at celebrations, particularly weddings, since the early Middle Ages. Since the 16th century, lyrics had been added to klezmer music, due to the ‘badkhn’ (the master of ceremony at weddings), to the ‘Purimshpil’ (the play of Esther at Purim) and to traditions of the Yiddish theatre, but the term gradually became synonymous with instrumental music, particularly featuring the violin and clarinet. In recent years it has again become very popular and in A Klezmer Karnival Philip Sparke has used three contrasting traditionaltunes to form a suite that will bring a true karnival atmosphere to any concert.

De wortels van de klezmerstijl liggen in wereldlijke melodieën, populaire dansen, het joodse ‘hazanut’ (cantorijmuziek) en de ‘nigunim’, de melodieën die worden gereciteerd door de ‘hasidim’ (orthodoxe joden). De term werd in de loopder tijden synoniem aan instrumentale muziek, waarin met name de viool en klarinet de hoofdrol spelen. Voor A Klezmer Karnival zijn drie traditionele melodieën gebruikt: Choson kale mazel tov, een bruiloftsdans,Freylekh, een joodse kringdans, en Sherele, een Duitse herdersdans.

Philip Sparke verarbeitete in seinem Werk drei unterschiedliche traditionelle Klezmermelodien: einen Hochzeitstanz mit Glückwünschen für Braut und Bräutigam, einen Rundtanz und einen so genannten Scherentanz. Daraus entstand A Klezmer Karnival, das die dem Klezmer eigene Mischung aus Fröhlichkeit und Melancholie ausgezeichnet wiedergibt. Ein ebenso abwechslungsreiches wie stimmungsvolles Konzertwerk, mit dem Ihr Blasorchester überzeugen wird!

Jouée depuis le Moyen ge par des musiciens juifs itinérants (klezmorim), la musique klezmer est une musique joyeuse colportée de fête en mariage, qui trouve ses origines dans les “shtetl” (villages) et les ghettos d’Europe de l’Est. A Klezmer Karnival (“Festival klezmer”) de Philip Sparke rassemble trois airs traditionnels : Choson Kale Mazel Tov - une danse nuptiale, Freylekh - une danse juive en cercle et Sherele - littéralement « petits ciseaux » - une danse de bergers, d’origine allemande.

Suonata a partire dal Medioevo da giovani musicisti ebrei (klezmorim), la musica klezmer è una musica gioiosa che ha origine nei villaggi (“shtetl”) e nei ghetti dell’Europa dell’est. A Klezmer Karnival di Philip Sparke raccoglie tre arie tradizionali: Choson Kale Mazel Tov, una danza nuziale, Freylekh, una tipica danza ebraica in cerchio e Sherele (letteralmente piccole forbici), una danza di pastori di origine tedesca.

SKU: PR.11642143L

UPC: 680160693320. 11 x 17 inches.

For most of my life, I never knew where my father’s family came from, beyond a few broad strokes: they had emigrated in the early 1900s from Eastern Europe and altered the family name along the way. This radically changed in the summer of 2021 when my mother and sister came across a folder in our family filing cabinet and made an astounding discovery of documents that revealed when, where, and how my great-grandfather came to America. The information I had been seeking was at home all along, waiting over forty years to be discovered.Berko Gorobzoff, my great-grandfather, left Ekaterinoslav in 1904. At that time, this city was in the southern Russian area of modern-day Ukraine; as his family was Jewish, he and his siblings were attempting to escape the ongoing religious persecution and pogroms instigated by Tzar Nicholas II to root out Jewish people from Russia. Berko’s older brother Jakob had already emigrated to Illinois, and Berko was traveling with Chaje, Jakob’s wife, to join him. Their timing was fortuitous, as the following year saw a series of massive, brutal pogroms in the region. After arriving in Illinois, Berko went on to Omaha, Nebraska, where he married my great-grandmother Anna about eighteen months later. They remained in Omaha for the rest of their lives.There is one more intriguing part to this historical account: I have a great-aunt in Texas who, as it turns out, is the youngest daughter of Berko and Anna. Through a series of phone calls, my great-aunt and I discussed what she could remember: her parents spoke Yiddish at home, her mother didn’t learn to read or write in English so my great-aunt was tasked with writing letters to family members, Berko ran a grocery store followed by a small hotel, and her parents enjoyed playing poker with friends. Above all else, neither of her parents ever spoke a word about their past or how they got to America. This was a common trait among Eastern European Jewish immigrants whose goal was to “blend in” within their new communities and country.To craft Berko’s Journey, I melded the facts I uncovered about Berko with my own research into methods of transportation in the early 1900s. Also, to represent his heritage, I wove two Yiddish songs and one Klezmer tune into the work. In movement 1, Leaving Ekaterinoslav, we hear Berko packing his belongings, saying his goodbyes to family and friends, and walking to the train station. Included in this movement is a snippet of the Yiddish song “The Miller’s Tears” which references how the Jews were driven out of their villages by the Russian army. In movement 2, In Transit, we follow Berko as he boards a train and then a steamship, sails across the Atlantic Ocean, arrives at Ellis Island and anxiously waits in line for immigration, jubilantly steps foot into New York City, and finally boards a train that will take him to Chicago. While he’s on the steamship, we hear a group of fellow steerage musicians play a klezmer tune (“Freylachs in d minor”). In movement 3, At Home in Omaha, we hear Berko court and marry Anna. Their courtship is represented by “Tumbalalaika,” a Yiddish puzzle folksong in which a man asks a woman a series of riddles in order to get better acquainted with each other and to test her intellect.On a final note, I crafted a musical motive to represent Berko throughout the piece. This motive is heard at the beginning of the first movement; its first pitches are B and E, which represent the first two letters of Berko’s name. I scatter this theme throughout the piece as Berko travels towards a new world and life. As the piece concludes, we hear Berko’s theme repeatedly and in close succession, representing the descendants of the Garrop line that came from Berko and Anna.
For most of my life, I never knew where my father’s family came from, beyond a few broad strokes: they had emigrated in the early 1900s from Eastern Europe and altered the family name along the way. This radically changed in the summer of 2021 when my mother and sister came across a folder in our family filing cabinet and made an astounding discovery of documents that revealed when, where, and how my great-grandfather came to America. The information I had been seeking was at home all along, waiting over forty years to be discovered.Berko Gorobzoff, my great-grandfather, left Ekaterinoslav in 1904. At that time, this city was in the southern Russian area of modern-day Ukraine; as his family was Jewish, he and his siblings were attempting to escape the ongoing religious persecution and pogroms instigated by Tzar Nicholas II to root out Jewish people from Russia. Berko’s older brother Jakob had already emigrated to Illinois, and Berko was traveling with Chaje, Jakob’s wife, to join him. Their timing was fortuitous, as the following year saw a series of massive, brutal pogroms in the region. After arriving in Illinois, Berko went on to Omaha, Nebraska, where he married my great-grandmother Anna about eighteen months later. They remained in Omaha for the rest of their lives.There is one more intriguing part to this historical account: I have a great-aunt in Texas who, as it turns out, is the youngest daughter of Berko and Anna. Through a series of phone calls, my great-aunt and I discussed what she could remember: her parents spoke Yiddish at home, her mother didn’t learn to read or write in English so my great-aunt was tasked with writing letters to family members, Berko ran a grocery store followed by a small hotel, and her parents enjoyed playing poker with friends. Above all else, neither of her parents ever spoke a word about their past or how they got to America. This was a common trait among Eastern European Jewish immigrants whose goal was to “blend in” within their new communities and country.To craftxa0Berko’s Journey,xa0I melded the facts I uncovered about Berko with my own research into methods of transportation in the early 1900s. Also, to represent his heritage, I wove two Yiddish songs and one Klezmer tune into the work. In movement 1,xa0Leaving Ekaterinoslav,xa0we hear Berko packing his belongings, saying his goodbyes to family and friends, and walking to the train station. Included in this movement is a snippet of the Yiddish song “The Miller’s Tears” which references how the Jews were driven out of their villages by the Russian army. In movement 2,xa0In Transit,xa0we follow Berko as he boards a train and then a steamship, sails across the Atlantic Ocean, arrives at Ellis Island and anxiously waits in line for immigration, jubilantly steps foot into New York City, and finally boards a train that will take him to Chicago. While he’s on the steamship, we hear a group of fellow steerage musicians play a klezmer tune (“Freylachs in d minor”). In movement 3,xa0At Home in Omaha,xa0we hear Berko court and marry Anna. Their courtship is represented by “Tumbalalaika,” a Yiddish puzzle folksong in which a man asks a woman a series of riddles in order to get better acquainted with each other and to test her intellect.On a final note, I crafted a musical motive to represent Berko throughout the piece. This motive is heard at the beginning of the first movement; its first pitches are B and E, which represent the first two letters of Berko’s name. I scatter this theme throughout the piece as Berko travels towards a new world and life. As the piece concludes, we hear Berko’s theme repeatedly and in close succession, representing the descendants of the Garrop line that came from Berko and Anna.

SKU: BT.AMP-124-020

9x12 inches. English-German-French-Dutch.

Klezmer music originated in the ‘shtetl’ (villages) and the ghettos of Eastern Europe, where itinerant Jewish troubadours, known as ‘klezmorim’, had performed at celebrations, particularly weddings, since the early Middle Ages. Since the 16th century, lyrics had been added to klezmer music, due to the ‘badkhn’ (the master of ceremony at weddings), to the ‘Purimshpil’ (the play of Esther at Purim) and to traditions of the Yiddish theatre, but the term gradually became synonymous with instrumental music, particularly featuring the violin and clarinet. In recent years it has again become very popular and in A Klezmer Karnival Philip Sparke has used three contrasting traditionaltunes to form a suite that will bring a true karnival atmosphere to any concert.

De wortels van de klezmerstijl liggen in wereldlijke melodieën, populaire dansen, het joodse ‘hazanut’ (cantorijmuziek) en de ‘nigunim’, de melodieën die worden gereciteerd door de ‘hasidim’ (orthodoxe joden). De term werd in de loopder tijden synoniem aan instrumentale muziek, waarin met name de viool en klarinet de hoofdrol spelen. Voor A Klezmer Karnival zijn drie traditionele melodieën gebruikt: Choson kale mazel tov, een bruiloftsdans,Freylekh, een joodse kringdans, en Sherele, een Duitse herdersdans.

Philip Sparke verarbeitete in seinem Werk drei unterschiedliche traditionelle Klezmermelodien: einen Hochzeitstanz mit Glückwünschen für Braut und Bräutigam, einen Rundtanz und einen so genannten Scherentanz. Daraus entstand A Klezmer Karnival, das die dem Klezmer eigene Mischung aus Fröhlichkeit und Melancholie ausgezeichnet wiedergibt. Ein ebenso abwechslungsreiches wie stimmungsvolles Konzertwerk, mit dem Ihr Blasorchester überzeugen wird!

Jouée depuis le Moyen ge par des musiciens juifs itinérants (klezmorim), la musique klezmer est une musique joyeuse colportée de fête en mariage, qui trouve ses origines dans les “shtetl” (villages) et les ghettos d’Europe de l’Est. A Klezmer Karnival (“Festival klezmer”) de Philip Sparke rassemble trois airs traditionnels : Choson Kale Mazel Tov - une danse nuptiale, Freylekh - une danse juive en cercle et Sherele - littéralement « petits ciseaux » - une danse de bergers, d’origine allemande.

Suonata a partire dal Medioevo da giovani musicisti ebrei (klezmorim), la musica klezmer è una musica gioiosa che ha origine nei villaggi (“shtetl”) e nei ghetti dell’Europa dell’est. A Klezmer Karnival di Philip Sparke raccoglie tre arie tradizionali: Choson Kale Mazel Tov, una danza nuziale, Freylekh, una tipica danza ebraica in cerchio e Sherele (letteralmente piccole forbici), una danza di pastori di origine tedesca.

SKU: PR.11642143S

UPC: 680160693313. 11 x 17 inches.

For most of my life, I never knew where my father’s family came from, beyond a few broad strokes: they had emigrated in the early 1900s from Eastern Europe and altered the family name along the way. This radically changed in the summer of 2021 when my mother and sister came across a folder in our family filing cabinet and made an astounding discovery of documents that revealed when, where, and how my great-grandfather came to America. The information I had been seeking was at home all along, waiting over forty years to be discovered.Berko Gorobzoff, my great-grandfather, left Ekaterinoslav in 1904. At that time, this city was in the southern Russian area of modern-day Ukraine; as his family was Jewish, he and his siblings were attempting to escape the ongoing religious persecution and pogroms instigated by Tzar Nicholas II to root out Jewish people from Russia. Berko’s older brother Jakob had already emigrated to Illinois, and Berko was traveling with Chaje, Jakob’s wife, to join him. Their timing was fortuitous, as the following year saw a series of massive, brutal pogroms in the region. After arriving in Illinois, Berko went on to Omaha, Nebraska, where he married my great-grandmother Anna about eighteen months later. They remained in Omaha for the rest of their lives.There is one more intriguing part to this historical account: I have a great-aunt in Texas who, as it turns out, is the youngest daughter of Berko and Anna. Through a series of phone calls, my great-aunt and I discussed what she could remember: her parents spoke Yiddish at home, her mother didn’t learn to read or write in English so my great-aunt was tasked with writing letters to family members, Berko ran a grocery store followed by a small hotel, and her parents enjoyed playing poker with friends. Above all else, neither of her parents ever spoke a word about their past or how they got to America. This was a common trait among Eastern European Jewish immigrants whose goal was to “blend in” within their new communities and country.To craft Berko’s Journey, I melded the facts I uncovered about Berko with my own research into methods of transportation in the early 1900s. Also, to represent his heritage, I wove two Yiddish songs and one Klezmer tune into the work. In movement 1, Leaving Ekaterinoslav, we hear Berko packing his belongings, saying his goodbyes to family and friends, and walking to the train station. Included in this movement is a snippet of the Yiddish song “The Miller’s Tears” which references how the Jews were driven out of their villages by the Russian army. In movement 2, In Transit, we follow Berko as he boards a train and then a steamship, sails across the Atlantic Ocean, arrives at Ellis Island and anxiously waits in line for immigration, jubilantly steps foot into New York City, and finally boards a train that will take him to Chicago. While he’s on the steamship, we hear a group of fellow steerage musicians play a klezmer tune (“Freylachs in d minor”). In movement 3, At Home in Omaha, we hear Berko court and marry Anna. Their courtship is represented by “Tumbalalaika,” a Yiddish puzzle folksong in which a man asks a woman a series of riddles in order to get better acquainted with each other and to test her intellect.On a final note, I crafted a musical motive to represent Berko throughout the piece. This motive is heard at the beginning of the first movement; its first pitches are B and E, which represent the first two letters of Berko’s name. I scatter this theme throughout the piece as Berko travels towards a new world and life. As the piece concludes, we hear Berko’s theme repeatedly and in close succession, representing the descendants of the Garrop line that came from Berko and Anna.
For most of my life, I never knew where my father’s family came from, beyond a few broad strokes: they had emigrated in the early 1900s from Eastern Europe and altered the family name along the way. This radically changed in the summer of 2021 when my mother and sister came across a folder in our family filing cabinet and made an astounding discovery of documents that revealed when, where, and how my great-grandfather came to America. The information I had been seeking was at home all along, waiting over forty years to be discovered.Berko Gorobzoff, my great-grandfather, left Ekaterinoslav in 1904. At that time, this city was in the southern Russian area of modern-day Ukraine; as his family was Jewish, he and his siblings were attempting to escape the ongoing religious persecution and pogroms instigated by Tzar Nicholas II to root out Jewish people from Russia. Berko’s older brother Jakob had already emigrated to Illinois, and Berko was traveling with Chaje, Jakob’s wife, to join him. Their timing was fortuitous, as the following year saw a series of massive, brutal pogroms in the region. After arriving in Illinois, Berko went on to Omaha, Nebraska, where he married my great-grandmother Anna about eighteen months later. They remained in Omaha for the rest of their lives.There is one more intriguing part to this historical account: I have a great-aunt in Texas who, as it turns out, is the youngest daughter of Berko and Anna. Through a series of phone calls, my great-aunt and I discussed what she could remember: her parents spoke Yiddish at home, her mother didn’t learn to read or write in English so my great-aunt was tasked with writing letters to family members, Berko ran a grocery store followed by a small hotel, and her parents enjoyed playing poker with friends. Above all else, neither of her parents ever spoke a word about their past or how they got to America. This was a common trait among Eastern European Jewish immigrants whose goal was to “blend in” within their new communities and country.To craftxa0Berko’s Journey,xa0I melded the facts I uncovered about Berko with my own research into methods of transportation in the early 1900s. Also, to represent his heritage, I wove two Yiddish songs and one Klezmer tune into the work. In movement 1,xa0Leaving Ekaterinoslav,xa0we hear Berko packing his belongings, saying his goodbyes to family and friends, and walking to the train station. Included in this movement is a snippet of the Yiddish song “The Miller’s Tears” which references how the Jews were driven out of their villages by the Russian army. In movement 2,xa0In Transit,xa0we follow Berko as he boards a train and then a steamship, sails across the Atlantic Ocean, arrives at Ellis Island and anxiously waits in line for immigration, jubilantly steps foot into New York City, and finally boards a train that will take him to Chicago. While he’s on the steamship, we hear a group of fellow steerage musicians play a klezmer tune (“Freylachs in d minor”). In movement 3,xa0At Home in Omaha,xa0we hear Berko court and marry Anna. Their courtship is represented by “Tumbalalaika,” a Yiddish puzzle folksong in which a man asks a woman a series of riddles in order to get better acquainted with each other and to test her intellect.On a final note, I crafted a musical motive to represent Berko throughout the piece. This motive is heard at the beginning of the first movement; its first pitches are B and E, which represent the first two letters of Berko’s name. I scatter this theme throughout the piece as Berko travels towards a new world and life. As the piece concludes, we hear Berko’s theme repeatedly and in close succession, representing the descendants of the Garrop line that came from Berko and Anna.

SKU: BT.AMP-124-140

English-German-French-Dutch.

Klezmer music originated in the ‘shtetl’ (villages) and the ghettos of Eastern Europe, where itinerant Jewish troubadours, known as ‘klezmorim’, had performed at celebrations, particularly weddings, since the early Middle Ages. Since the 16th century, lyrics had been added to klezmer music, due to the ‘badkhn’ (the master of ceremony at weddings), to the ‘Purimshpil’ (the play of Esther at Purim) and to traditions of the Yiddish theatre, but the term gradually became synonymous with instrumental music, particularly featuring the violin and clarinet. In recent years it has again become very popular and in A Klezmer Karnival Philip Sparke has used three contrasting traditionaltunes to form a suite that will bring a true karnival atmosphere to any concert.

De wortels van de klezmerstijl liggen in wereldlijke melodieën, populaire dansen, het joodse ‘hazanut’ (cantorijmuziek) en de ‘nigunim’, de melodieën die worden gereciteerd door de ‘hasidim’ (orthodoxe joden). De term werd in de loopder tijden synoniem aan instrumentale muziek, waarin met name de viool en klarinet de hoofdrol spelen. Voor A Klezmer Karnival zijn drie traditionele melodieën gebruikt: Choson kale mazel tov, een bruiloftsdans,Freylekh, een joodse kringdans, en Sherele, een Duitse herdersdans.

Philip Sparke verarbeitete in seinem Werk drei unterschiedliche traditionelle Klezmermelodien: einen Hochzeitstanz mit Glückwünschen für Braut und Bräutigam, einen Rundtanz und einen so genannten Scherentanz. Daraus entstand A Klezmer Karnival, das die dem Klezmer eigene Mischung aus Fröhlichkeit und Melancholie ausgezeichnet wiedergibt. Ein ebenso abwechslungsreiches wie stimmungsvolles Konzertwerk, mit dem Ihr Blasorchester überzeugen wird!

Jouée depuis le Moyen ge par des musiciens juifs itinérants (klezmorim), la musique klezmer est une musique joyeuse colportée de fête en mariage, qui trouve ses origines dans les “shtetl” (villages) et les ghettos d’Europe de l’Est. A Klezmer Karnival (“Festival klezmer”) de Philip Sparke rassemble trois airs traditionnels : Choson Kale Mazel Tov - une danse nuptiale, Freylekh - une danse juive en cercle et Sherele - littéralement « petits ciseaux » - une danse de bergers, d’origine allemande.

Suonata a partire dal Medioevo da giovani musicisti ebrei (klezmorim), la musica klezmer è una musica gioiosa che ha origine nei villaggi (“shtetl”) e nei ghetti dell’Europa dell’est. A Klezmer Karnival di Philip Sparke raccoglie tre arie tradizionali: Choson Kale Mazel Tov, una danza nuziale, Freylekh, una tipica danza ebraica in cerchio e Sherele (letteralmente piccole forbici), una danza di pastori di origine tedesca.

SKU: BT.AMP-396-130

9x12 inches. English-German-French-Dutch.

Hava Nagila (the title means ‘let us rejoice’) is perhaps the best known example of a style of Jewish music called ‘klezmer’. Klezmer music originated in the ‘shtetl’ (villages) and the ghettos of Eastern Europe, where itinerant Jewish troubadours, known as ‘klezmorim’, had performed at celebrations, particularly weddings, since the early Middle Ages.‘Klezmer’ is a Yiddish term combining the Hebrew words ‘kley’ (instrument) and ‘zemer’ (song) and the roots of the style are found in secular melodies, popular dances, Jewish ‘hazanut’ (cantorial music) and also the ‘nigunim’, the wordless melodies intoned by the ‘Hasidim’ (orthodox Jews).Since the 16th century, lyrics hadbeen added to klezmer music, due to the ‘badkhn’ (the master of ceremony at weddings), to the ‘Purimshpil’ (the play of Esther at Purim) and to traditions of the Yiddish theatre, but the term gradually became synonymous with instrumental music, particularly featuring the violin and clarinet. The melody of Hava Nagila was adapted from a folk dance from the Romanian district of Bucovina. The commonly used text is taken from Psalm 118 of the Hebrew bible.

Hava Nagila (de titel betekent ‘laat ons gelukkig zijn’) is misschien wel het bekendste voorbeeld van klezmer, een Joodse muziekstijl.De klezmermuziek komt van oorsprong uit de sjtetls (dorpen) en de getto’s van Oost-Europa, waar rondtrekkende Joodse troubadours, bekend als klezmorim, al sinds de middeleeuwen hadden opgetreden bij feestelijkheden, en dan met name bruiloften.Klezmer is een Jiddische term waarin de Hebreeuwse woorden kley (instrument) en zemer (lied) zijn samengevoegd. De wortels van de stijl liggen in wereldlijke melodieën, volksdansen, de joods-liturgische hazanut en ook de nigunim, de woordeloze melodieën zoals die worden voorgedragen doorchassidische (orthodoxe) joden.Sinds de 16e eeuw zijn er aan de klezmermuziek ook teksten toegevoegd, dankzij de badchen (de ceremoniemeester bij huwelijken), het poerimspel (het verhaal van Esther tijdens Poerim/het Lotenfeest) en tradities binnen het Jiddische theater, maar de term werd geleidelijk synoniem aan instrumentale muziek met een hoofdrol voor de viool en klarinet.De melodie van Hava Nagila is afkomstig van een volksdans uit de Roemeense regio Boekovina. De meest gebruikte tekst voor het lied kom uit psalm 118 van de Hebreeuwse Bijbel.

Hava Nagila (auf Deutsch ‚Lasst uns glücklich sein’) ist vielleicht das bekannteste Beispiel für den jüdischen Musikstil namens ‚Klezmer’. Klezmermusik hat ihren Ursprung in den Shtetls“ (Städtchen) und den Ghettos Osteuropas, woumherziehende jüdische Troubadours, die man ‚Klezmorim’ nannte, schon seit dem frühen Mittelalter auf Feiern, vor allem Hochzeiten, zu spielen pflegten. Klezmer ist ein jiddischer Begriff, der sich aus den hebräischen Wörtern ‚kley’(Instrument) und ‚zemer’ (Lied) zusammensetzt. Die Wurzeln des Musikstils liegen in weltlichen Melodien, populären Tänzen, jüdischem ‚Chasanut’ (Kantorengesang) und auch ‚Niggunim’, Melodien ohne Text, vorgetragen von den‚Chassidim’ (orthodoxen Juden). Seit dem 16. Jahrhundert wurden die Klezmermelodien mit Texten versehen, was auf die ‚Badchan’ (Zeremonienmeister bei Hochzeiten), auf das ‚Purimshpil’ (Das Esther-Spiel zum Purimfest) und aufTraditionen des jiddischen Theaters zurückgeht. Der Begriff Klezmer wurde jedoch mit der Zeit gleichbedeutend mit Instrumentalmusik, im Besonderen mit den Instrumenten Violine und Klarinette. Die Melodie von Hava Nagila ist eine Adaption einesVolkstanzes aus der rumänischen Bukowina. Der üblicherweise verwendete Text stammt aus Psalm 118 der hebräischen Bibel.

Hava Nagila (qui signifie Réjouissons-nous) est sans aucun doute la chanson traditionnelle hébra que de style klezmer la plus connue de toutes.La musique klezmer est née dans les shtetl (villages) et les ghettos d’Europe de l’Est, où les baladins juifs ambulants, appelés klezmorim, célébraient toutes sortes de cérémonies, en particulier les mariages, et ce depuis le début du Moyen- ge.Le terme yiddish klezmer est la combinaison de deux mots : klei, que l’on peut traduire par instrument et zemer qui veut dire chanson. Cette tradition musicale tire ses origines dans les mélodies profanes, les danses populaires, la musique juive hazanout (musique vocale) ainsi que les nigunim,les mélodies sans paroles entonnées par les hassidim (juifs orthodoxes).Au cours du XVIe siècle, les paroles ont été ajoutées la musique klezmer, afin d’illustrer le rôle du badkhn (le maître de cérémonie lors des mariages), le pourim-shpil (monologue où est paraphrasé le livre d’Esther) ou encore les traditions liées au thé tre yiddish, mais le terme est progressivement devenu synonyme de musique instrumentale, en particulier dans une interprétation au violon et la clarinette.La mélodie Hava Nagila a été adaptée partir d’une danse folklorique de la région roumaine de Bucovine. Le texte, couramment utilisé, est extrait du Psaume 118 de la bible hébra que.

SKU: TM.03955SET

Aka Chor der Landleute (Chorus of Villagers).

SKU: FL.FX073022

A short story, a short dance... as if we were in the villages in the past. For concerts or exams of young instrumentalists (1 or 2 years of practice). - Pascal PROUST ; Instruments: 1 Alto Saxophone 1 Piano; Difficuly Level: Grade 2.

SKU: FL.FX073027

A short story, a short dance... as if we were in the villages in the past. For concerts or exams of young instrumentalists (1 or 2 years of practice). - Pascal PROUST ; Instruments: 1 C Euphonium B.C.or 1 Bb Euphonium/Saxhorn B.C.or 1 Bb Euphonium/Saxhorn T.C. 1 Piano; Difficuly Level: Grade 2.

SKU: HL.4007191

UPC: 840126966428.

A Little Klezmer Suite was commissioned by Rushton Park High School to celebrate the 50th anniversary of their band program. They gave the premiere in a virtual online concert in October 2020. Klezmer music originated in the 'shtetl' (villages) and the ghettos of Eastern Europe, where itinerant Jewish troubadours, known as 'klezmorim', had performed at celebrations, particularly weddings, since the early Middle Ages. 'Klezmer' is a Yiddish term combining the Hebrew words 'kley' (instrument) and 'zemer' (song). The roots of the style are found in secular melodies, popular dances, Jewish 'hazanut' (cantorial music) and also the 'nigunim', the wordless melodies intoned by the 'Hasidim' (orthodox Jews). The melodies used in the four movements of A Little Klezmer Suite have traditionally been used in Jewish wedding ceremonies and celebrations.

SKU: BT.DHP-1084643-015

9x12 inches. English-German-French-Dutch.

In Camel Ride you will experience the magic of a colourful Arabic caravan as it slowly passes by. With this short work for a flexible ten part instrumentation, composer Jan de Haan has brilliantly reflected the atmosphere of the parade and carefully capturing the mysticism of the East. Camel Ride will make a great interlude in your concert performances.

In Camel Ride horen we een karavaan voorbijtrekken. In rustige tred schrijdt de kleurige stoet voort. Componist Jan de Haan heeft met dit korte werk deze sfeer voortreffelijk weten te treffen.

Der im Titel dieses Werkes genannte Kamelritt ist durchaus wörtlich zu nehmen: Die Musik beschreibt eine vorüber ziehende Karawane. Ruhig, mit gleichmäßigem Schritt, hört man die Wüstenschiffe inmitten eines bunten Menschengewimmels stetig voranschreiten. Jan de Haan ist es in diesem kurzen Werk für zehn Stimmen ausgezeichnet gelungen, die Atmosphäre dieser exotischen Szenerie in diesem Stück für eine zehnstimmig variable Besetzung einzufangen.

Au rythme de la caravane de chameaux, bercés par le vent, nous effectuons une promenade musicale de petits villages en criques isolées, de dunes en plages du bout du monde, de cascades en marabouts éclatants de blancheur. Camel Ride : une touche insolite !

Una passeggiata musicale nel deserto in groppa ai cammelli: atmosfere esotiche e mozzafiato, accompagnati dal vento tra le dune fermandosi in splendide oasi. Camel Ride: un brano insolito!