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Uhe pilliloo kolm versiooni

100%

Jussufi G.

Mäetagused

2013

vol. 54

139-168

Kandle-Juss, a simple, almost illiterate folk musician, was important for his own generation. With the disappearance of these people, Juss with his music also disappeared from the scene. Eduard Tubin is a worldwide known composer. His Kandle polka (zither polka) stands on its own when compared to his widely acknowledged piano works. Leida Idla has not considered herself as a composer, nor has anyone else. Her short pieces have purposeful characteristics and are only known by a small circle of enthusiasts of Ernst Idla’s methods. When comparing the three versions of polka tune, it can be seen that all of them – Eduard Tubin’s Kandle polka, Leida Idla’s Ringliikumine (circle move), and Kandle-Juss’s Vana polka Saaremaalt (old polka from Saaremaa) – are each a shining example of their genre. It might be questionable if we should compare a folk musician with a skilful improviser, and even more so with a famous composer. Kandle-Juss was not skilled enough to do much else than create a harmonic accompaniment to a melody. On the other hand, we have to admit that both Leida Idla and Eduard Tubin did exactly the same with that very same piece. They all had a specific purpose: one used the kannel (zither), the others – the piano, to enrich the melody. Kandle-Juss’s natural talent is in no way inferior as compared to that of professionals.

The muzykant as a product of nature and of culture

72%

Przerembski Z. J.

Interdisciplinary Studies in Musicology

2009

issue 8

119-136

The article considers of the relations between nature and culture in reference to the traditional (folk) musician (‘muzykant’). His functions went beyond the strictly musical. Historical and ethnographical sources mention his supernatural abilities, his sacred and magical activities. He has been ascribed magical power, allowing him to influence the forces of nature and people’s health. The powers of him were believed to derive from his metaphysical practices and connection to nature. Some times he was accused of having links with demonic creatures. His ritual function, possibly taken over from the priests or shamans of pagan cults, endured in folk rites. In the rites of passage (during some family and annual ceremonies), in times of transition, places of crossing, traditional (folk) musician can take part in making a ritual din, believed as an effective manner against to demonic powers. It was a music awry, parody of music, eyen its inversion - a sort of ‘anti-music’, performed on ‘antiinstruments’, or on simple instruments.

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Uhe pilliloo kolm versiooni

The muzykant as a product of nature and of culture