A successor to Myles

Talking of Brief encounter, Trevor Howard also appeared, remarkably, in the title role of Sir Henry at Rawlinson End (Vivian Stanshall, 1980)

—yet another gem that I missed at the time.

It’s hard to classify—a Spike Milligan remake of Last year at Marienbad?

That was inedible muck. And there wasn’t enough of it.

Worthy of the great Flann O’Brien is the line

If I had all the money I’ve spent on drink—I’d spend it on drink.

Along with punk, the film was part of the rich tapestry of British culture at the time (please be upstanding for God save the queen)

You don’t own me

I promise I won’t make a habit of this—and sure, there must be thousands more sites where this came from—but here’s a great list of

17 feminist songs that were ahead of their time.

All the more important under the current assaults on what should be common sense, and the major role of women in leading the protests.

However can I have missed You don’t own me? (Lesley Gore, 1963) all this time? Or at least, how did I miss the 1964 cover by Dusty Springfield?

I’m finally getting why people get so hooked on Country (like you do on the suites of north Chinese shawm bands. Possibly.)—it’s good to see it featuring so strongly here. Kitty Wells, and Dolly Parton—feminist in, um, plain clothes…

How good to include Ethel Smyth’s 1910 suffragette anthem!

(Hmm, given that one seeks to discard outmoded gendered nouns, the term “suffragette” seems a bit ironic… BTW, you don’t hear much about “usherettes” these days, eh? They were a vital part of the Away from it all cinema experience)

And of course “no playlist is complete without” Billie Holiday

But how did I will survive (1978) not get onto the list? Anyway, here it is…

And here’s an updated list “to get you hyped for the women’s march“.

To return to Country: of course, the antithesis of all this is Stand by your man (1968, not great timing), but it’s still a great song, somehow—as long as you ignore the lyrics…

Tammy Wynette spent most of her life vainly trying to defend it. Here’s some more “negative teaching material”—with this quote she just digged herself further into a patriarchal hole:

Personally, I’m not particularly fond of the thought of digging ditches or climbing telephone poles. I’d rather stick with something a little more feminine. I wouldn’t want to lose the little courtesies that we’ve always been extended, like lighting cigarettes and opening doors, and pulling out chairs and things like that. I enjoy that. I guess I just enjoy being a woman.

Oops. Retired Rear Admiral James Foleyso retired he’s dead—will be nodding his head wisely and playfully slapping her cute lil’ ass.

At the time I may not have clocked You don’t own me, but at least I was aware of Dusty Springfield (!).* And digressing only a tad from the feminist path, I do vividly remember Cilla’s Anyone who had a heart (1964, her cover of Dionne Warwick’s 1963 version)—but great as both are, you must hear Sheridan Smith’s astounding cover (from the 2014 TV series Cilla):

The sheer creative energy of music in the often-discredited 1960s is an endless topic. But we can always put in wider context—not just civil rights and hippies, but further afield, in Nigeria, or the ongoing struggles of Eastern Europe… And ritual specialists in Chinese villages!


* My friend Rowan points out wisely that I’ve never been aware of anything at the time. Now I’m still living in the past, for all my so-called “contemporary ethnography”…

Concert etiquette, and auditions

À propos Ravel’s Piano concerto for the left hand: two-handed pianists soon got in on the act, though how to occupy the spare hand must take some thought. In This Day and Age one imagines young pianists saying,

“You know what’s so great about the concerto? You can text your mates while you’re playing it!”


Alternatively one could wear a boxing glove on the right hand, or a glove puppet, making suitably cute gestures to reflect the changing moods.

In Certain Quarters such behaviour might go down like a one-legged man at an arse-kicking party.

Conversely, watching people texting with two thumbs, I think of the mbira.

While we’re on deficiencies in the limb department, apart from the one-legged men in The third policeman, this classic audition springs to mind (Tarzan, “A role that is traditionally associated with…”):

Historical ears and eyes

Brief encounter

We can never unhear the soundscape of our times. As I continue to bask in Hélène GrimaudRachmaninoff’s 2nd piano concerto (1902) comes with a lot of accumulated baggage, which may both blur and enrich our appreciation. The most obvious instance is the soundtrack of Brief encounter.

Even for me, growing up in the swinging 60s, this is an inescapable association—let alone for my parents’ generation, for whom the story of the wife’s reluctant retreat from a life-enhancing affair back to a stultifying marriage would have been still more telling, and modern, than for more recent audiences in similar situations. Readily parodied, the film must have meant a lot when it was released—in 1945, of all times (the play by Nöel Coward dates from 1936; it was at his insistence that the concerto was later used for the film). And then we might try and think ourselves back to 1902 when Rachmaninoff completed it…

Whether or not we can (or wish to) put all this aside, it’s a magical concerto—especially with Hélène Grimaud:

And while I’m on Rachmaninoff, I can’t believe I never got to play the 2nd symphony, also overwhelming… Of all the versions, I’m attached to this:

This seems to be an exception to my rule that our experience of all kinds of music is enriched by early associations. Not only have I never played it, I only got to know it properly over the last few years.

See also my post on Haydn.

A tribute to Yang Yinliu


Yang Yinliu, 1950

Having mentioned Yang Yinliu’s groundbreaking work on the Zhihua temple, he too richly deserves a tribute.

Yang Yinliu 楊蔭浏 (1899–1984) is often described in mediaspeak as “the Chinese Bartók”, but Bartók should rather be described as “the Hungarian Yang Yinliu”. A fine musician and fieldworker, an erudite historian, and incidentally a Protestant, Yang’s whole oeuvre was remarkable.

Brought up in the final years of the Qing dynasty in the milieu of the Daoist instrumental music and the refined Kunqu vocal dramas of the Wuxi area near Shanghai, Yang was a fine exponent of qin zither, pipa and sanxian plucked lutes, and the ethereal falsetto singing of Kunqu (I haven’t yet found my copy of the precious recording from the 1920s found recently in Berlin). He learned instruments from Daoist priests (including Abing) from the age of six, joining the elite Tianyun she society.

In Wuxi, under the tuition of the American missionary Louise Strong Hammond, he studied English and Western music theory. He also became an active Christian. He went on to gain a cosmopolitan education in Shanghai, attending St John’s University from 1923. After returning to Wuxi in 1926, he was married in 1928. He became a professor at Yanching University in Beijing in 1936. He was offered a job in the USA heading a Chinese music institute there, but commented, “I can do nothing if I leave Chinese soil, where Chinese music lives.”

After the Japanese occupation in 1937, and through the troubled 1940s, not inclined to join the Communist base area in Yan’an, Yang moved from Nanjing to posts in Kunming and Chongqing, always continuing his research.

The Wuxi Daoists
Yang and his cousin Cao Anhe returned regularly to Wuxi, where they were engaged in a long-term project studying the music of the local Daoists. Of their two major books on the theme, their work on Shifan gu was first published in 1957, Yang’s on Shifan luogu not until 1980.

In some respects Yang seems like a traditional historical musicologist rather than an ethnographer; but he was well aware of complex social issues. This passage on the position of Daoists in Wuxi society illustrates his sophisticated interest in ethnography and ritual practice, besides his more traditional “musicological” concerns: [1]

In the past [?!], Buddhists in south Jiangsu divided into two types, Chan school (chanmen) and Auxiliary school (fumen).

Those of the Chan school were completely vegetarian, and didn’t have families. They only used percussion like woodblock, bowl, nao and bo cymbals, and tonggu drum to punctuate their vocal liturgy; they didn’t play any melodic instrumental pieces. They never took part in production, living in their temples, some of which had large estates.

The Auxiliary school ate meat and had families. Few in number, they lived scattered in the villages, taking part in agriculture and only reciting the scriptures and litanies as an auxiliary occupation. Among the Buddhists, they are the only ones who play the fanyin [melodic instrumental repertoire] and [separate] percussion items.

Among the Daoists, the Complete Perfection (Quanzhen) school (belonging to the Qingchengshan style of Sichuan) were similar to the Buddhist Chan school, not using separate percussion items or silk-and-bamboo instruments. Those who played the fanyin and separate percussion items mostly belonged to the Zhang Heavenly Masters school of Longhushan in Jiangxi.

Among the latter group, there was a further clear class distinction. A minority of abbots possessed ritual titles of the Zhang Heavenly Masters, like “Master who Guard the Way” (Daoweishi) or “Ritual Master” (fashi), and mostly owned land. They didn’t take part in production. They interacted with landlords and the bourgeoisie in the cities and villages, taking ritual work and contacting and hiring the common village Daoists to take part in major rituals (daochang fashi).

These common Daoists mostly took part in agricultural production, being hired ad hoc: performing for rituals was an auxiliary occupation for them. In both agriculture and Daoism, they were an exploited class. These common Daoists—even the indispensable drummers and flute players, with their excellent musical technique—only got a tiny wage for a whole day’s work.

Conversely, the “Masters who Guard the Way” and “Ritual Masters”, having only taken responsibility for quite brief ritual segments of a few hours like Issuing the Talismans (fafu), Reporting the Memorial (zoubiao), and Flaming Mouth (yankou), claimed a reward many times higher than that of the others. Those who played music were mostly the common semi-peasant Daoists; very few of the “Masters who Guard the Way” and “Ritual Masters” could do so. This shows that in the past it was agricultural life that produced and developed music.

Never mind the diplomatic PC spin (for “reading between the lines”, see my article cited under Hunan below), Yang had already observed the important distinctions common to local ritual cultures all over China, long before the major projects on local Daoist ritual since the 1980s. [2]



Shifan gu and Shifan luogu, c1962

Nearby, the Daoist rituals of Suzhou were also thoroughly documented in an amazing 1956 project. Following such early work, major studies of the Daoist rituals of Suzhou, Wuxi, and Shanghai have been made since the 1990s. [3]

The Music Research Institute
After the 1949 “Liberation” Yang’s erudition was much needed. Managing to adapt to the new Communist regime, he arrived in Beijing to become director of the newly-formed National Music Research Institute of the Central Conservatory of Music (predecessor of the Music Research Institute [MRI] of the Chinese Academy of Arts), beginning a golden age for research there. Under his committed guidance they accumulated a large archive of field recordings and traditional notations.

A qin player himself, he was closely involved with all his eminent colleagues’ research on qin.

The golden age of the Music Research Institute: 1954, right to left Guan Pinghu, Yang Yinliu, Pu Xuezhai, Zha Fuxi, Li Yuanqing.

The MRI was given a new building (typically, soon dilapidated) in Dongzhimenwai in the northeast of the city. Even in the 1980s, when it became my home base between field trips, its bare dingy corridors were animated by the spirits of the old masters. The new compound, further out in Huixinxijie, is less characterful.


Yang Yinliu and Cao Anhe at the MRI, 1961.

Both before and after Liberation, until the early 1960s, in collaboration with other fine scholars—notably his cousin and lifelong companion Cao Anhe (1905-2004)—Yang managed both to perform remarkable research on a range of living traditions and to compile major collections and transcriptions of traditional notation. Just as important was his monumental history, first in draft from 1944, covering with unique erudition the whole of Chinese music history, and elite as well as folk genres, albeit couched in the language of its time.

His most renowned recording—on another trip home to Wuxi in summer 1950—of pipa and erhu solos by the blind beggar Abing, is perhaps his least interesting. Abing was once among the Daoists whose company Yang kept in his youth, but the 1950 recording was a casual event, on a day off from working with the Daoists who were his main focus.

His work on the Zhihua temple followed on from his 1952 monograph (with Cao Anhe) of the “Songs for Winds” band from Ziwei village in Hebei during their 1950 visit to Tianjin—a band still active when Xue Yibing and I visited them from 1989. In summer 1953 Yang made an important visit to Xi’an to investigate the music (and scores) of local ritual groups; and he drew attention to the ritual music of Shanxi, notably the Buddhist mountains of Wutaishan—also later to become major scholarly themes in China. [4] With Cao Anhe and Jian Qihua he also took part in a project to transnotate a rare score of the “suite plucking” repertoire of old Beijing.

Along with his historical research, Yang Yinliu did all kinds of fieldwork. Just as remarkable as his studies with the Wuxi Daoists was a major fieldwork trip he led to Hunan province in 1956, amidst escalating collectivization. Yang Yinliu headed a team of 18 people visiting 44 counties, documenting all kinds of ceremonial music-making there, notably religious and customary musics. They seem to have taken what they found, not shackled by political correctness. The resulting “Field report on the music of Hunan” (Hunan yinyue pucha baogao, 1960) has 618 pages, besides separate mimeographs on Confucian and Buddhist ritual.

This, the first general survey of all the genres of a given area, was an influential blueprint for later regional surveys from the 1980s, notably the Anthology of folk music of the Chinese peoples, on which see my

  • “Reading between the lines: reflections on the massive Anthology of folk music of the Chinese peoples”, Ethnomusicology 47.3 (2003), pp.287–337.

The energy of those times at the MRI, in the midst of escalating collectivization and political control, was remarkable. Also wide-ranging was an early fieldtrip to Fujian for two and a half months in the winter of 1961–62, led by Li Quanmin, and published in 1963. [5]

All this extraordinary work was carried out under the most taxing conditions. Worse was to come: academics and peasants alike, as representatives of the “Four Olds”, suffered grievously after the Four Cleanups campaigns began in 1963, leading to the Cultural Revolution. Even in the Hebei village camp where he was sent for “re-education” he furtively continued research, along with Huang Xiangpeng, another master of Chinese musicology.

But after the downfall of the Gang of Four in 1976 Yang Yinliu survived to see his great history formally published, and cultural and academic life restored. How he would have delighted in the renewed energy of the Anthology and later fieldwork projects!

The Protestant hymns of Yang Yinliu
Unlike Bartók, Yang wasn’t also a composer as well as a great ethnomusicologist. Except

As a coda to this little tribute, the 2-CD set from Wind Records ends with a touching hymn that Yang wrote in 1934, a simple harmonization of the qin piece Yangguan sandie:

I was most moved to hear the Beijing Protestant Church Choir sing it at a memorial concert for Yang in November 1999. His Christian background has long been recognized, but only with the liberalizations since his death did it become possible in China to admit, sotto voce, that he remained a Christian all his life. This makes his hymns all the more moving, especially bearing in mind all the silent tribulations of Chinese Christians, artists, intellectuals, and peasants since the 1940s.

* * *

Along with my Chinese friends, some of whom were his pupils, I can’t help feeling a deep nostalgia for the golden days of the MRI. Yang Yinliu’s combination of encyclopedic knowledge and musicianship are likely to remain unmatched. If only my other great mentor, Laurence Picken, had been able to confer with him!

Like many ethnomusicologists, I no longer want to be limited by the narrow association with “music”, but while Yang Yinliu’s writings are wide-ranging as well as profound, his focus on “music” was also admirable.

Finally, two suitable quotes from a junior colleague of Yang (see Peter Micic’s second comment below), and a pupil, [6] who were also to become my mentors:

Yang Yinliu was a large tree full of lush leaves and branches reaching high into the sky. I can only caress each branch and leaf with my hands.Yang was a bridge between the ancient and the modern, Chinese and foreign. I’m still walking along that bridge that Yang built.   —Huang Xiangpeng.

Through him, Chinese music history was freed from the shackles of the text, allowing the music and the musicians to take centre stage.   —Qiao Jianzhong.


With two distinguished successors of Yang Yinliu at the MRI, 1989: Huang Xiangpeng (left) and Qiao Jianzhong.

Alas, I arrived in Beijing in 1986 a couple of years too late to pay homage to Yang Yinliu in person. But his spirit animates us all.

Selected resources
Zhongguo gudai yinyue shi gao [Draft history of ancient Chinese music] (Beijing, 1981)
Yang Yinliu yinyue lunwen xuanji [Selected articles by Yang Yinliu on music] (Shanghai, 1986)
Qiao Jianzhong and Mao Jizeng, eds.: Zhongguo yinyuexue yidai zongshi Yang Yinliu (jinian ji) [Yang Yinliu, master of Chinese musicology, commemorative collection] (Taipei, 1992)
Chuancheng: Yang Yinliu bainian danchen jinian zhuanji/Heritage: in Memory of a Chinese Music Master Yang Yinliu, 2-CD set (Wind Records, 2000) [with detailed booklet]
Yang Yinliu quanji [Complete works of Yang Yinliu] (13 vols, Jiangsu wenyi chubanshe, 2009)
Yang Yinliu jinian wenji [Collected articles commemorating Yang Yinliu] (Beijing, 2013)
Han Kuo-huang, “Three Chinese musicologists: Yang Yinliu, Yin Falu, Li Chunyi”, Ethnomusicology 24.3 (1980), pp.483–529.
Stephen Jones, “Yang Yinliu”, in The new Grove dictionary of music and musicians (2001).
Peter Micic, “Gathering a nation’s music: a life of Yang Yinliu”, in Lives in Chinese music, ed. Helen Rees (University of Illinois Press, 2009), 91–116. Note also references.


[1] Sunan chuidaqu, 1957 edition, pp.11–12. This passage was cut from the 1982 edition. There may be a story to tell here: perhaps such material was still more sensitive when they revised the text around 1980 than it had been even in 1957.
[2] Tian Qing astutely explores Yang’s approach to Chinese religious music in “Yang Yinliu yu Zhongguo zongjiao yinyue“, Yinyue yanjiu 2000.1, also in the 2013 Yang Yinliu jinian wenji.
[3] For a simple introduction to the musical and ritual culture of south Jiangsu, see my Folk music of China, pp.246–68.
[4] Ibid., pp.195–202 and 213–45.
[5] Cf. ibid. pp.286–321.
[6] Cited in Micic, pp.105–106.