Sunday, October 16, 2011

About Anemonadic







Release 16/06/11

4th Studio Full Length Music Album - Anemonadic

Anemonadic is a new voice experiment. Musica Humana is the theme of a Pre-PhD research on the sense that singing can be used as an instrument that is tuned with the whole human body in resonance of the mind, soul and spirit.

Anemonads are the name of nymphs of the wind, air elementals, which are connected with singing. In fascination with sea anemones and the esoteric concept of the spiritual unity of the monad, 'Monad' means also a single note in music. Inspired by these themes, Anemonadic was the name chosen for this new collection of soundworks.


Fatum- is latin for fate, and O Fortunae is the piece "O Fortuna", the most notorious part of the Carmina Burana, Latin for "Songs from Beuern" (short for: Benediktbeuern), is the name given to a manuscript of 254 poems and dramatic texts from the 11th or 12th century, although some are from the 13th century. The pieces were written almost entirely in Medieval Latin; a few in Middle High German, and some with traces of Old French or Provençal. Many are macaronic, a mixture of Latin and German or French vernacular.
They were written by students and clergy when the Latin idiom was the lingua franca across Italy and western Europe for travelling scholars, universities and theologians. Most of the poems and songs appear to be the work of Goliards, clergy (mostly students) who set up and satirized the Catholic Church. The collection preserves the works of a number of poets, including Peter of Blois, Walter of Châtillon and an anonymous poet, referred to as the Archpoet.
'O Fortunae' is Ever Orchid's own version of the musical piece arranged by Carl Orff, and 'Fatum' the reading of its translation in English.

Akkadian- has been for centuries the international medium of communication, the lingua franca or language of diplomacy in the Ancient Near East. Because of this (and also by other means) the Mesopotamian civilization has had a powerful influence on other areas in the Ancient Near East and traces of it are found in the Bible and in Greek civilization. The Occident, in several aspects, indirectly became heir to the Orient, in science (astronomy, mathematics, medicine), in art (narrative techniques, epic) and in religion (mythology, theology). Indeed, in classical terminology one could say:
Ex oriente lux ''the light (comes) from the east''.

Horologium- is a small and faint constellation in the southern sky (declination around −60 degrees). Its name is Latin for clock. It was created in the eighteenth century by Abbé Nicolas Louis de Lacaille, who originally named it Horologium Oscillitorium after the pendulum clock to honour its inventor, Christiaan Huygens. The name has since been shortened to be less cumbersome.
One of the few objects of interest to amateur observers is R Horologii, a Mira variable with one of the largest magnitude ranges known. The globular cluster AM1 is found in the constellation, the most remotely known globular cluster in the Milky Way at a distance of 398 000 light years.

Nimrud- is an ancient Assyrian city located south of Nineveh on the river Tigris in modern Ninawa Governorate Iraq. In ancient times the city was called Kalḫu. The Arabs called the city Nimrud after the Biblical Nimrod, a legendary hunting hero (cf. Genesis 10:11-12, Micah 5:6, and 1Chronicles 1:10). The city covered an area of around 16 square miles (41 km2). Ruins of the city are found in modern day Iraq, some 30 kilometres (19 mi) southeast of Mosul. The ruins are located in the District of Al Hamdaniya, within 1 kilometre (0.62 mi) of the village of Noomanea. Nimrud has been suggested as the site of the biblical city of Calah or Kalakh. Assyrian king Shalmaneser I made Nimrud, which existed for about a thousand years, the capital in the 13th century BC. The city gained fame when king Ashurnasirpal II of Assyria (c. 880 BC) made it his capital. He built a large palace and temples on the site of an earlier city that had long fallen into ruins.

Tathāgata- is the name the historical Buddha used when referring to himself. Literally, it means both one who has thus gone (Tathā-gata) and one who has thus come (Tathā-āgata). Hence, the Tathagata is beyond all coming and going. It is asserted by some that the name really means one who has found the truth.
The Buddha of the scriptures is always reported as referring to himself as the Tathagata instead of using the pronouns me, I or myself. This serves to emphasize by implication that the words are uttered by one who has transcended the human condition, who is beyond the otherwise endless cycle of rebirth, beyond all death and dying, beyond all suffering.
The word is also used as a synonym for arahant. It refers to someone who has attained the highest goal of the religious life: "a tathāgata, a superman (uttama-puriso)". In Buddhist thought, such an individual is no longer human.

Timaeus- is one of Plato's dialogues, mostly in the form of a long monologue given by the title character, written circa 360 BC. The work puts forward speculation on the nature of the physical world and human beings. It is followed by the dialogue Critias. Speakers of the dialogue are Socrates, Timaeus of Locri, Hermocrates, Critias. Some scholars have argued that it is not the Critias of the Thirty Tyrants who is appearing in this dialogue, but his grandfather, who is also named Critias. The dialogue takes place the day after Socrates described his ideal state. In Plato's works such a discussion occurs in the Republic. The main content of the dialogue, the exposition by Timaeus, follows. Nature of the Physical World Timaeus begins with a distinction between the physical world, and the eternal world. The physical one is the world which changes and perishes: therefore it is the object of opinion and unreasoned sensation. The eternal one never changes: therefore it is apprehended by reason (28a). The speeches about the two worlds are conditioned by the different nature of their objects. Indeed, "a description of what is changeless, fixed and clearly intelligible will be changeless and fixed," (29b), while a description of what changes and is likely, will also change and be just likely. "As being is to becoming, so is truth to belief" (29c). Therefore, in a description of the physical world, one "should not look for anything more than a likely story" (29d). Timaeus suggests that since nothing "becomes or changes" without cause, then the cause of the universe must be a demiurge or a god, a figure Timaeus refers to as the father and maker of the universe. And since the universe is fair, the demiurge must have looked to the eternal model to make it, and not to the perishable one (29a). Hence, using the eternal and perfect world of "forms" or ideals as a template, he set about creating our world, which formerly only existed in a state of disorder. Timaeus continues with an explanation of the creation of the universe, which he ascribes to the handiwork of a divine craftsman.

The Hyksos were an Asiatic people who invaded the eastern Nile Delta, in the Twelfth dynasty of Egypt initiating the Second Intermediate Period of Ancient Egypt. By the Fifteenth dynasty of Egypt they ruled lower Egypt and at the end of the Seventeenth dynasty of Egypt they were expelled. The hiatus in the rule of their own land by the Egyptians extended from the end of the Twelfth Dynasty of Egypt to the start of the Eighteenth dynasty of Egypt and the move of the capital to Thebes. The German Egyptologist Wolfgang Helck once argued that the Hyksos were part of massive and widespread Hurrian and Indo-Aryan migrations into the Near East.

Wangülén- means "star" in Mapudungun. Mapudungun (from mapu 'earth, land' and dungun 'speak, speech') is a language isolate spoken in south-central Chile and west central Argentina by the Mapuche (from mapu and che 'people') people. The Wangülén is a type of benign spirit of the Mapuche, they are closely related to humans Mapuche, since one of them would have been chosen as the first man Mapuche woman. Therefore, also the Mapuche woman at the conclusion of his early life can become a Wangülén achieve, if kept alive the traditions and laws of Admapu, and had a great descent who remembers and honours his memory. (If man can become Pillán).
Through Pillán Wangülén and there is no clear separation between the divine spirit and human beings, not only because the latter have been originally generated by the first, but because they themselves can also become Wangülén or Pillán.

Terpsichorean- In Greek mythology, Terpsichore "delight of dancing" was one of the nine Muses, ruling over dance and the dramatic chorus. She lends her name to the word "terpsichorean" which means "of or relating to dance". She is usually depicted sitting down, holding a lyre, accompanying the dancers' choirs with her music. She is sometimes said to be the mother of the Sirens by Achelous. Her name comes from the Greek words τέρπω ("delight") and χoρός ("dance"). Terpsichore figures among her sisters in Hesiod's Theogony. When The Histories of Herodotus were divided by later editors into nine books, each book was named after a Muse. Terpischore was the name of the fifth book. "Terpsichore" is the title of a large collection of dance tunes collected by Michael Praetorius, some originating with Pierre-Francisque Caroubel.

Médousas- In Greek mythology Medusa (Greek: Μέδουσα (Médousa), "guardian, protectress") was a Gorgon, a chthonic female monster, and a daughter of Phorcys and Ceto; Only Hyginus, (Fabulae, 151) interposes a generation and gives another chthonic pair as parents of Medusa; gazing directly upon her would turn onlookers to stone. She was beheaded by the hero Perseus, who thereafter used her head as a weapon until he gave it to the goddess Athena to place on her shield. In classical antiquity the image of the head of Medusa appeared in the evil-averting device known as the Gorgoneion.
Caravaggio painted two versions of Medusa, the first in 1596 and the other presumably in 1597, The first version also known as Murtula, by the name of the poet who wrote about it (48x55 cm) is signed Michel A F, (Michel Angelo Fecit) and is in private hands whilst the second version, slightly bigger (60 x 55 cm) is not signed and is in the Uffizi, Florence. As a feat of perspective, the picture is remarkable, for out of the apparently concave surface of the shield - in fact convex- the Gorgon's head seems to project into space, so that the blood round her neck appears to fall on the floor. In terms of its psychology, however, it is less successful. The boy who modelled the face (in preference to a girl) is more embarrassed than terrifying. For once Caravaggio cannot achieve an effect of horror; he was to find in the legends of the martyrs a more powerful stimulus to the dark side of his imagination than classical myth.
In Greek myth, Perseus used the severed snake-haired head of the Gorgon Medusa as a shield with which to turn his enemies to stone. By the sixteenth century Medusa was said to symbolize the triumph of reason over the senses; and this may have been why Cardinal Del Monte commissioned Caravaggio to paint Medusa as the figure on a ceremonial shield presented in 1601 to Ferdinand I de' Medici, Grand Duke of Tuscany. The poet Marino claimed that it symbolized the Duke's courage in defeating his enemies.

Khimaira- The Chimera or Chimaera, from χίμαρος, khimaros, "she-goat" was, according to Greek mythology, a monstrous fire-breathing female creature of Lycia in Asia Minor, composed of the parts of multiple animals: upon the body of a lioness with a tail that ended in a snake's head, the head of a goat arose on her back at the center of her spine. The Chimera was one of the offspring of Typhon and Echidna and a sibling of such monsters as Cerberus and the Lernaean Hydra. The term chimera has also come to mean, more generally, an impossible or foolish fantasy, hard to believe. Homer's brief description in the Iliad is the earliest surviving literary reference: "a thing of immortal make, not human, lion-fronted and snake behind, a goat in the middle, and snorting out the breath of the terrible flame of bright fire". Elsewhere in the Iliad, Homer attributes the rearing of Chimaera to Amisodorus. Hesiod's Theogony follows the Homeric description: he makes the Chimera the issue of Echidna: "She was the mother of Chimaera who breathed raging fire, a creature fearful, great, swift-footed and strong, who had three heads, one of a grim-eyed lion; in her hinderpart, a dragon; and in her middle, a goat, breathing forth a fearful blast of blazing fire.
The Chimera appears in Etruscan wall-paintings of the fourth century BCE. Robert Graves suggests, "The Chimera was, apparently, a calendar-symbol of the tripartite year, of which the seasonal emblems were lion, goat, and serpent." In Medieval art, though the Chimera of Antiquity was forgotten, chimerical figures appear as embodiments of the deceptive, even Satanic forces of raw nature. Provided with a human face and a scaly tail, as in Dante's vision of Geryon in Inferno xvii.7-17, 25-27, hybrid monsters, more akin to the Manticore of Pliny's Natural History (viii.90), provided iconic representations of hypocrisy and fraud well into the seventeenth century, through an emblemmatic representation in Cesare Ripa's Iconologia.

Mnemosynes- Mnemosyne, source of the word mnemonic, was the personification of memory in Greek mythology. This titaness was the daughter of Gaia and Uranus and the mother of the nine Muses by Zeus: Calliope (Epic Poetry), Clio (History), Erato (Love Poetry), Euterpe (Music), Melpomene (Tragedy), Polyhymnia (Hymns), Terpsichore (Dance), Thalia (Comedy), Urania (Astronomy). In Hesiod's Theogony, kings and poets receive their powers of authoritative speech from their possession of Mnemosyne and their special relationship with the Muses. Zeus and Mnemosyne slept together for nine consecutive nights and thereby created the nine Muses. Mnemosyne also presided over a pool in Hades, counterpart to the river Lethe, according to a series of 4th century BC Greek funerary inscriptions in dactylic hexameter. Dead souls drank from Lethe so they would not remember their past lives when reincarnated. Initiates were encouraged to drink from the river Mnemosyne when they died, instead of Lethe. These inscriptions may have been connected with Orphic poetry (see Zuntz, 1971). Similarly, those who wished to consult the oracle of Trophonius in Boeotia were made to drink alternately from two springs called "Lethe" and "Mnemosyne". An analogous setup is described in the Myth of Er at the end of Plato's Republic.

Pharos Meditation - Pharos: Latin, from Greek, after Pharos, a peninsula, formerly an island, in the Mediterranean Sea at Alexandria, Egypt, and the site of an ancient lighthouse, one of the Seven Wonders of the World.

A tower with a light that gives warning of shoals to passing ships.

'Walki Freedreamer Tinkanesh Interviewing Ever Orchid for Mensa's Modern Music Zine, AMPLIFIED. July 2011'


Interview for Amplified, Mensa's Zine - July 2011.




EVER ORCHID: TRAVELER OF THE SOUL

On June 22. 2011, the ever so busy Ever Orchid granted me an interview. Born in Chile, she grew up in Brazil, and since then has lived short spells in Spain and Costa Rica, spending most of her last 10 years in London, while extensively traveling in North America, Europe, North Africa and Asia. She could be described as a spiritual musician/artist, but there isn't really any label that could fit her. The best is to let her speak…



QUESTION: Ever Orchid, who are you?

ANSWER: Who am I? In this current incarnation, I am 34 years old.
Q: 34 years old or 34 years odd?
A: Could be both! Female gender. And that's what I can categorize myself in this current incarnation, really, but if I think of who I am… I would say that I am a memory that's been wandering through the Universe, mostly in this solar system, on this planet, for millions of years, if you can count it in years. Because memory wise I don't think you can use that time-measure, because that time-measure is something quite recently made by men. So, who am I? If I have to go straight to the point, then I would have to say that I am a memory that has been present for a long time.


QUESTION: What do you do?

ANSWER: What do I do for a living, what do I do with my life, what do I do as a person, what do I do with my mind, what?
Q: Everything, everything you wanna talk about.
A: I'm gonna talk for a week! … (laughing) … I'm gonna talk about current projects. For a start, I do drawings. I have a BA in Fine Arts, which I finished with drawings on stones for my final work, my degree exhibition, and I developed a whole thesis, a study work. Stone drawings, the Akashic memories of the Earth. The Akashic record memories on the stones. Things expressed on drawings on the stone surfaces. So, that's one part of my work, which I'm still working with today.
I also have a MA in History of Art, which I wrote on sound art, and that stimulated a lot of my own sound art creation, and my own work as a musician. Apart from that, I just finished my fourth official album - my fourth collection of sound works. Plus a DVD, with 23 music videos. So I'm a draughtsman, I do drawings, I do music, sound works, and I do films, and I do stage performances. That's what I do.


QUESTION: Where does your music come from?


ANSWER: That's a very good question, because I'm not very clear about that myself. When I started doing sound work, I had this theory in my mind that my sound composition should be following the same creative process as my drawings. And in my rational mind, my drawing was connecting with an organic canvas, which was the stone, and interacting with that stone, with lines, with repetitions of lines. So in sound, I would construct the soundscapes as the organic 'canvas' and then I would connect all these sound patterns together with repetitions of lines of other instruments and my voice on top of that interacting with the organic canvas, the originally built soundscape. In my rational mind it's how I wanted my music to be created, and the way I believed it was going to be directed to. Now I've been doing music for five years officially, but while getting these collections of works together, on the second collection, something unexpected happened. My humming in singing became quite strong and it started to fill the structure of the sound work. The soundscape was still there, but it was not the structure of the sound work anymore. This process just kept increasing. Now, after finishing the fourth collection of works where this humming, -intuitive humming - is so strong that it has taken over as the main structure of the sound work. I believe this humming is an ancient memory. I believe that somehow I am still following the same process like in my drawings. It's connecting with the previous memory that was there before, with the sound, and that brings it back to the present. I think my music comes from an old and ancient memory.


QUESTION: What are your influences?

ANSWER: The sky, the landscape and nature would be my first influences. Also meditation and inner realms of the mind. Ancient history, ancient civilizations, symbols, prehistory, cave art. Everything that has a strong natural memory and that I can connect with.


QUESTION: Where does your music take you?

ANSWER: It certainly takes me to an awareness stage that I can connect with something that I do recognize as it was there before. I can connect with something that I believe is an old memory, that I have a vague remembering of. The memory wasn't there before, but once I actually recreate that sound again, I recognize the sound somehow, as it has been there for the whole time being.


QUESTION: What is music to you?

ANSWER: Music for me is sound in motion; it's a manipulation of sound. Some of the instrumental artists from mid 20th century would say that any sound can be classified as music, it depends how you listen to it. I can agree with part of that, I think it has to be an aesthetic experience for your ears. It is like: what is art? In my humble opinion it is when you have an aesthetic experience. It doesn't matter what it is, it doesn't matter if it is a common object, the most sophisticated sculpture ever built, or if it is something horrible or repugnant, or if it is something extremely beautiful. You're having an aesthetic experience with the outside of that particular piece. With that, in your vision, in your viewing, your smelling, your sense of taste, your sense of touching, any of your senses. Any reception sensor you might be using. So, I think music is when you're having an aesthetic experience with any sort of sound. I think a question that I would ask here is: what do I want to do with my music? Or what is my music's purpose?


QUESTION: So, what do you want to do with your music, and what is your music's purpose?

ANSWER: I think society and humanity - but in general normal society, as probably primitive tribes are still living more closely to their original state of existence that they are not so disconnected. I feel our society is very disconnected from the natural memory of the earth, or the natural purposes of existence that humanity has. As I try to connect with this memory and I try to bring back this ancient memory, I would like my music to… For when people listen to it, I would like people to reconnect to something that was originally from them, from their spiritual essence, but has been forgotten somehow. If they feel disconnected from that essential, spiritual origin that all of us have, due to all the social brainwashing they have to go through to fit into society somehow at some point in their lives. I hope that the music I produce will bring back the awareness state with that healthy, spiritual essence that people need to be in contact with. It doesn't matter how corrupted society is, it doesn't matter how society can make you disconnected from your original being, you have to always be reminded of what your original spirit is, from existences ago. If the sounds you hear through these songs works in helping you connect with that, and hopefully you keep it in the future as a reminder that you have that connection, for every time you need, because it is part of you-, Then I feel that I've done my purpose.


QUESTION: The voice, what is it for you?

ANSWER: The voice for me is a natural instrument, a natural instrument to the human body. There are many natural instruments. You can start hitting a piece of wood and it is a natural instrument obviously, but the voice is a natural instrument that comes from inside the human body, and I can be a bit daring here and mention the possible idea that each person's voice will resonate with their internal essence inside or with some part of their spirit. Each person has a different voice and their voice is going to resonate as the internal being that they have. In theosophical books, the origin of the word 'person' is explained. The words 'per' and 'sona' are from ancient Greek. 'Per' is 'that through which', and 'sona' is 'the sound comes'. So, 'person' means 'that through which the sound comes'.

QUESTION: Which was the title of your first album?

ANSWER: Yes. When I read that, that really struck my mind, because it's like each human being is a vessel for sounds, a transmitter of sounds. The voice is the most straightforward vehicle for that. That's what I want to explore for my PhD. In the 5th century, the Roman philosopher Boethius classified music in three types: human music, music of the spheres and instrumental music. Instrumental music as we know it has been widely discussed, studied, researched and published. Music of the spheres is not as popular, but a few books have been written about it, along with some research. But nothing has been written on human music. It's been 1,500 years since this term appeared in music writing and this terminology of the three types of music has been heavily influenced by western music theory, but no one researched the term 'human music'. Boethius classified these types of music 1,500 years ago, but I think it was due to the singing at the time and the things he observed at the time, the voice just as an instrument. He explained human music as something that connects with the spirit, that connects with the soul. You have the harmony inside the human body and you express it, somehow it comes outside of the body. So, if I were to describe contemporary music, I would say that with today's knowledge, there might be a lot of examples of human music in singing. I think that after the one and a half millennia that has past since this term came out for the first time, music has changed a lot and a lot of different types of music have appeared. It could be said that the voice as a natural instrument from the human body can connect with those human aspects of the soul, the human aspects of the mind and the psyche of those ancient memories that the collective consciousness has been holding for a long time, since the humanity started walking on the earth. Through singing you can connect with those human aspects and express them, and that's how I see voice - as the main human body's natural musical instrument.

About Dryad Anthousai






Dryad Anthousai – 3rd studio Album - release date 16/06/10

Dryads are elementals of the trees and Anthousai are elementals from the flowers. An album slightly more sophisticated than the previous other two, this one is literally, more ‘elemental’ and ethereal. Three songs have no lyrics. Language eventually can be a communication and ‘channelling’ barrier hence the gradual attempt of eliminating it here. The communication builds up to a more abstract level and layers of psychism are unveiled.



Songs

Ex Pax Orbis

Peace, in holy chants, has no religion, as it belongs to them all. Latin is exquisite and although might have its Roman references, it’s also a very spiritual language (due to its symbolism carried on through the centuries) and delicious to sing to. Dead languages such as Latin and Sanskrit have this special exotic and unworldly flavour to them, like literally, reaching a higher realm.


Petal Heart

A whisper that says goodbye, a melancholy beyond nostalgia and memories. While I was doing the sountrack for the short film Gardenia Perfume, all flowers were inspiring more than ever. Then this song simply popped out – and I believe is one of the best songs I have ever done.


Cassiopeia­­

The Sea is one of my favourite places where I can always lose myself. My mind, thoughts, being, breath, consciousness. Unconscious. Speak abstractly, as the Sea always does to me, and I’ll sing it back in return, on a monologue hypnotic song.


Diamond Nebula

Gaia sprichts microcosm und macrocosm – all diamonds are nebulas and vice-versa. Inspired by the vinyl scratches as an alternative source of abstract white noise, space expands and the concept of universe and stellar bodies are connected to earthly crystals.


Memories from the Akasha

The oldest civilization known and proven to us is Sumeria with the Babylonians; inspired purely by history these verses were put together. And inspired by the idea that an old memory surrounds our planet until today, the akasha comes in throughout the song. The Akasha is the memory register of all records from the world. As a stones draughtsman, I have always been fascinated with this “akashic” concept, as I believe stones are strong carriers of it.


Dragonfly Lullaby

The wickedness of this magical insect that is commonly (and understandably) mistaken with fairies, and of the many reasons for this are its shape and magnificent surreal iridescent colours.

Dragonflies are creatures of the wind and water, ruling changes and the deep emotions in the subconscious. As an animal totem, it is related to illusions and dreams.


Gaea Deimos

The forest is not ours. It never was and it will never be. What we have taken from others will be taken back from us. Gaea is Pan. Deimos also. Any elementals and nature entities will have more rights to all nature’s concerns than we ever did. Ying and Yang from the core, create and ruling all, their signature is in everywhere that lives.


Unspoken

The unspoken, the unheard. The misunderstood, the ignored. Note by note, step by step, I stretch my vowels and vows to try to say what I normally wouldn’t. The unspeakable must be pronounced; even if it’s merely sung instead. A soul’s last lament, worthy of a judgment day, on an unison chant – hear me, and understand me, as I finally speak.


Emerald Naiads

As the green waters flow, a melody can be heard within. They seem to be sirens. Or mermaids. Or nereids. Wait. They say their name. Naiads. One of the many guardians of the waters from this planet. The water becomes more and more green, an emerald tone, as their song vibrates stronger, through the river.


Nymphaeaceae

This is the scientific name of the water lilies plant family. Those are my second favourite flower. Dahlias are the third. I guess I don't need to say which ones are the first... Fascinated with the archetype of Ophelia and all the endless elementals from rivers, ponds and lakes words float above the water to complement this melody. From deep muddy waters… a flower rises to the surface.


Clepsydra Orchid

White noise was never easy to classify as music, nevertheless abstract varied sounds that one can mix with it. An unrecognizable machine that measures time and space, flows in different aspects and realities known to me; it ticks and tacks, as I try to communicate with it, somehow.

ABOUT ALBEDO FEATURE





20/01/09


Albedo is one of the four major stages of alchemy along with nigredo, citrinitas, and rubedo. It is a Latinicized term meaning "whiteness" and follows the nigredo ablutio; the washing away of impurities by aqua vitae. Psychologist Carl Jung equated the albedo with unconscious contrasexual soul images; the anima in men and animus in women. It is a phase where insight into shadow projections are realized, and inflated ego and unneeded conceptualizations are removed from the psyche and stage.

An Albedo Feature is a large area on the surface of a solar system which shows a contrast in brightness or darkness with adjacent areas. Historically, albedo features were the very first (and usually only) features to be seen and named on Mercury. Early classical maps (such as those of Schiaparelli, Antoniadi) showed only albedo features, and it was not until the arrival of space probes that other surface features such as craters in Venus or Titan, permanent albedo features cannot be seen using ordinary optical telescopes because the surface is not visible, and only clouds and other transient atmospheric phenomena are seen.


Isis Equinox

An Aeon is a period of time, and an "Equinox of the Gods" is also another expression for Aeon, or ages, or eras. The first Aeon was in pre-human history. Because of this it has been called the Nameless Aeon and was the longest Aeon. It started when the Earth was "formless and void" and finished with the "birth" of Homo Sapiens about 200,000 years ago. This Aeon is also known as the Aeon of Besz, after the Egyptian god who protects women in pregnancy and childbirth; as this Aeon covers the time of the "gestation and birth" of humanity.

The second Aeon has been named the Aeon of Isis, after the Great Mother Goddess.

This Aeon covers the "Hunter-Gatherer" period of humanities existence it was a time when humanity perceived life as spontaneously generating from the Earth and from the females of the species; it was observed that both nurtured their offspring from their own bodies. The Mother gave life, the Earth was Mother, the Creator was female, was Goddess; it was a matriarchal age, one which was about and dealt with the Mysteries of Life.

The third Aeon is the Aeon of Osiris, where there are the 2,000 years of medieval and war times, civilizations built and destroyed. The fourth Aeon, the one of Horus, is the one that we are entering now (or age of Aquarius).

This song is dedicated for the equinox between the nameless first and second Aeon, where Isis... begins.


Pollinia


Pollinium, or plural pollinia, is a coherent mass of pollen grains.

They are the product of only one anther, but are transferred, during pollination, as a single unit. This is regularly seen in various plants, such as orchids and many species of milkweeds (Asclepiadoideae).

Most orchids have waxy pollinia. These are connected to one or two elongate stipes, which in turn are attached to the sticky viscidium.

Some orchid genera have mealy pollinia. These are tapering into a caudicle (stalk), attached to the viscidium. They extend into the middle section of the column.

The combination of pollinia, caudicles, stipes and viscidium form the pollinarium.


It’s been a while that I have been willing to record a song about flowers. Years ago, while still training to become a Flower Remedies therapist, I wanted to record a full album only on these essences. Each song would have the name of a different flower. I also was very interested on Music Therapy and had the aspiration of achieving the same vibrational healing effects obtained by flower remedies through music, and those songs would be done on that purpose. Still is something on my drawer and if one day I find an efficient way of reaching that I will definitely work on a flower album…

The whispers are intended to be like flowers and fairies voices, within the swamp and the jungle… The clock is to represent seasonal and time effects towards plants and people, and also reminded me the sound of some sort of valuable ticking box that has been opened.

Within the pollen, as a metaphor to the spirit of the human being, the treasure was unveiled. The orchids have awakened and introduced themselves.


Queen Sequoiadendron


Sequoiadendron is the scientific name of giant redwoods. The Queen of the trees, and possibly, the oldest living being in the earth. They can live for thousands of years and are considered royalty for me, indeed. A noble march, where the intensity of the memory grows with time, and with the beat.


Babel of Iraq


The invasion of Iraq A subject that not many people like to speak about, it’s enough the horrible news we read in the papers on a regular basis. The Gaza attacks recently, are just more shocking news to imagine what people are going through out there.

What can you do about it? I can’t do anything myself, I guess. Apart from joining a few manifestations in the street or post a few things on my political blog, there’s not much I can do, as an ordinary individual.

But as an artist, I can write about it. I can draw. I can sing for myself. I can make up something out of the fact, that maybe, reach more people. Not trying to be naïve, but there is always hope in the fact that, if you have more people aware of something instead of turning a blind eye to it, there is a chance for change. Is there?

Historically, the ancient city states of Mesopotamia in the fertile crescent are most cited by Western and Middle Eastern scholars as the cradle of civilization. Today, this area is more correspondent of Iraq, which is also where the tales of the Babel Iraq, Israel, Afghanistan. Bush still trying to invade Iran, and maybe other countries are also at risk in that area. The Middle East is an area where, while kingdoms throughout the whole planet will rise and fall since the dawn of humanity and the Tower of Babel, is an old land that is still impregnated with war, invasions and occupation. We are in 2009, and it is far from being in peace.

Why this? Why that land never rests? Always so many conflicts in there? The birth of civilization, and still no signs of acceptance for each other.

This song is based on the XVI card of the tarot – The Tower.


Alchemical Blood


Lava and geysers sounds, representing the warm, explosive and transformational blood of the Earth. This alchemy that follows through our veins and vessels following a minimalistic pattern, the rhythm and intensity grows, completion reaches its cycle and restarts again. Like an Ourobouros. Separate the earth from fire. And go back to its origins.


Pomba-Gira Rainha


Pomba Gira is the name of an entity that is worshipped and "incorporated" in some Umbanda temples in Brazil. She usually dresses in black and red, smokes, drinks champagne and likes red roses. Sometimes she is associated as a devil consort. They are also very good for fortune telling such as reading palms and reading cards...

It is said that they are gypsies or prostitutes that died and are hanging around our realm looking for spiritual work where they can help and thus evolve. However, because of their "dark connections" they can also be used for negative purposes, and as they are still "astral slaves" they have to take such low tasks regardless. Although negative activities do not help them to evolve their soul, they must do it because is part of the deal that they put themselves on in first place.

If they are lucky and keep getting good helpful healing work, they can "go up" at some point, as their vibration gets lighter...

Rainha is "queen" in Portuguese. The pomba-giras receive several names following its diverse practices, as there are several types for this entity. Sometimes in a temple they can work with a "more important pomba-gira" which is some sort of royalty.

Is been a while I wanted to do a song for her, and it had to be in Portuguese, as Umbanda and such entity work was developed after the Portuguese language was dominant in the country.


Scorpio Flower

Beauty can be a trap, and a poison. Still the danger of beauty itself is a risk worth taking, or maybe at least experiencing, sometimes.


Triax Salamander

Ether salamanders, elementals of fire, brings the shape-shifting properties for a neverending transformation, adaptation and growth.


Naja Naja

With, the hiss of a sound, the goddess of whole creation awakened, giving birth to a totally new world. The Sacred feminine. Awakening of the Kundalini serpent in the base of the spine. The mythical and archetypical origin of all things.


The Shaman of Lhasa

Tibet, a land and culture no longer owner of its own destiny; but the spirit remains, as an individual egregore, growing in the world’s culture.


Quasar Meditation

A non-spoken meditation was chosen this time. Instead, an abstract singing more into a spiritual conversation with consciousnesses in the deep space.

HOW SOUND IS CURATED IN THE MUSEUM SPACE


Research Project



London, September, 2008


Introduction

Sound, although not a visual media, is often combined in visual exhibitions – as part of events, live bands playing or simply as background sounds to enhance the visual atmosphere, or anything else that the environment explores about.

Sound and music are parts of culture, of social folklore, of our daily lives, and of artistic creation. Sound can be "curated" as visual works do. The DJ can be called a ‘musical’ curator himself, as he is selecting the pieces that combine with the venue, moment, atmosphere and people circulating in the area. He must know the effects that each musical track will bring on people, and play it on the moment that is adequate. Sound exists in time and space only, and this must be in mind of whoever will be selecting such works. A visitor can walk by a sound work, and possibly, 10 seconds afterwards - another visitor who will walk by the same work will be exposed to a different part of the piece. Is not like a still image, or sculpture, where the work does not change. Sound is ‘alive’, and unless is a minimal repetitive sound, who keeps recreating itself on the same format through space - it will be a volatile work who endlessly keeps changing and that must be taking into account when ‘displaying’ it on such conditions, through space and time.

According to the Oxford dictionary, the curation concept (within an artistic context) is: “to select, organize, and look after the items in (a collection or exhibition): both exhibitions are curated by the museum's director”. Or it can simply be a relationship between things.

Curation can be an ambiguous term itself. Some choices are made so randomly, that the curation is almost… non-existent. Perhaps the terms ‘selecting’ or ‘listing’ can be used instead, depending of the circumstances. The word curation is carried with so many philosophical values, related to career PhDs and high-rank gallery roles, that to use it while there are no curatorial criteria being used - it can lose its meaning – totally.

In contemporary art, a curation happens when art pieces are put together. They can follow a theme, a chronological order, or any other sort of criteria. The museum space, as the Oxford dictionary says, is a ‘building in which objects of historical, scientific, artistic, or cultural interest are stored and exhibited.’

Objects. Not sounds or smells, but ‘things’ that are concrete and palpable, even if most of the times we are not allowed to touch heritage objects, due to its value and fragility. So we only look at them. Hence, another reason why most cultural venues dedicated to solely to visual media: no sound or any other type of interaction that can interfere with the contemplation of the piece with another visitor; therefore everybody can share the same display venue but having an individual experience.

'Giving the public what it wants' was a consequence of the reforming left and right in politics, targeting populism and economical survival. This highly influenced how museums in general would be shaped through the decades, especially the 20th century.

There are basically two ways of displaying or exhibiting music; one is through the traditional museology academy where you have items and the sound carefully inserted to not interfere with the usual quiet exhibition experience; and when you have the actual performance in the venue, where in many cases, has the visual gallery space turned as a background scenario, as it can become second in importance.

Curation of sound can also involve music events in general, such as Glastonbury festival or Meltdown festival at the Southbank. The Meltdown has a different ‘curator’ invited each year, usually a worldwide known musician – and in the Glastonbury festival, the original organizer, Michael Eavis, usually selects the acts. In most cases, the main criteria would be, albeit music or sound style – the actual ‘emerging’ artists or hidden talents, and many of these events tend, with time, to shape its selection year by year into a more commercial route.

Curating sound in a positive note

Sound is becoming each time more often found in visual art shows. This means that a way to catch the attention not only to the eye, but also when works have their main media as sound, has been explored each time more. Yet the selection and displaying of those are still very experimental (like much of the art style itself) and changing rapidly. In many cases, the sound is not displayed or played at its best and the curation of it can still be a bit confusing. We are witnessing, still the early stages of sound curation, where a hit-and-miss attitude is constantly tried, reviewed and repeated.

In London, UK, several venues usually match visual with sound exhibitions and events, amongst them venues such as the Whitechapel Gallery, Tate Gallery, Victoria & Albert Museum, Barbican Art Gallery, Handel House Museum and the ICA (Institute of Contemporary Arts).

The Whitechapel Gallery hosts diverse and new independent bands usually once a week, which is every Thursday evening, but they usually do not relate to the exhibition content that is been held at the same time. The bands normally perform in the café area, separate from the exhibition space.

The Tate Gallery holds, between many diverse events, the regular Late at Tate, (normally the first Friday of the month) for a whole multimedia event with bands sometimes performing in galleries such as between Turner’s and Constable’s paintings, and usually they are not related to the visual content exhibited within the rooms either.

The Victoria & Albert Museum also follows a similar event style as the Tate. Several happenings and performances (DJs sometimes included) are running simultaneously, and normally they do not relate with the exhibition, however they can relate to each other by a theme specifically chosen for that particular night.

The Barbican Art Gallery is part of the Barbican Centre, where there are also sites for theatre plays, music performance and cinema rooms. The diversity of medias included in the same cultural space do not let the subject scatter; many of these events are related to each other. For example, in the Tropicalia exhibition in 2006, there were theatre plays, films and music concerts related to same theme on their season program.

The Handel House Museum is dedicated to the musician of the same name, George Frideric Handel (1685 – 1759), and this makes the whole exhibition as music themed. When music performances are hosted, usually will be related to the permanent subject of the venue, which is Handel, altogether with objects of a similar nature.

The ICA can has a varied season programme. This venue has cinema rooms, an art gallery, performance space and a highly socialized café and restaurant area. Many events can be related within different medias, but not all of them.

The places above mentioned are the most known and established venues in London where you can find such kind of activity on place. There are also many other cultural and more alternative sites where many underground exhibitions and performances occurs all over the year; such as the Synergy Project, usually a ‘rave’ party where all sorts of performances are held with art shows, and the Behind Bars project, where all sorts of ‘art bands’ and art performers join for a night of avant-garde exhibitionism and sensationalism, where the artist is the work itself and the music performance is the unique and ephemeral act of art, making the whole night become only one artwork, happening, or performance. They all follow such a similar line of experimentalism that curation is not even needed, but a natural selection and understanding happens on its own.

The most common way of finding sound displayed in an art venue, is with a video sound installations by artists like Bill Viola, where the sound is a complement to the image, the technological devices are readily available for such work, and as the visual piece will have an individual room like a cinema show, it will also help the sound to be understood as whole, without interferences from other rooms and visitors also can share equally what they are all listening at the same time. In these and in many other ways, multimedia can help the public to interact and learn better about the content of an exhibition.

When both media applies for the same piece, in many cases, is to complement each other and stimulate information sent to the brain in a more broad form. In a concert, although we go mainly to listen to the musicians, (which is something that we can also do through listening to live radio, and actually have access to a better sound quality) but the fact that we are actually there, in the same physical space (or area) that the music is being produced, and looking at them while they play, makes the whole experience of listening stronger, as the brain is stimulated together with other parts of the body in different ways. A similar experience happens through music videos. To look at the actual ideas and images connected to a song, is a complete different stimuli that happens within the mind.

A research carried out by the British Audio Visual Society showed that whilst we only remember 10 per cent of what we read, we remember 90 per cent of what we do and say. This can justify, amongst other reasons, the constant increase of interactive devices used and explored by museum and cultural places.

Some contemporary examples as how sound can be found ‘exhibited’ in a museum space:

  • When the sound artist or a musician is performing at an exhibition opening or party. This brings more ‘life’ to the artworks, especially if the artist is there is person manipulating them. Brings the audience closer to the artwork and definitely with the artist.

  • Collaborations of the artist and/or musician in an exhibition, such as creating sound works that will ‘complement’ the exhibit as a whole.

  • Performances involving sound that are arranged individually. These have specific times and programmes. Examples such as Serpentine Gallery's recent sound events, 'Late at Tate' series at Tate Britain or Whitechapel's 'Adventures in Music'.

  • When there is actually a ‘concert’ within the visual display. Some examples could be the MOMA PS1's exhibition Music Is A Better Noise (2006) and the Museum Of Modern Art Chicago exhibition Sympathy for the Devil: Art and Rock and Roll Since 1967 curated by Dominic Molon.

  • Visual artists that are also working with sound (as a musician or sound artist) and include these works and performances with the visual show. Some examples could be artists such as Rodney Graham, Martin Creed, Christian Marclay, Janet Cardiff and several others.

  • Show that actually are focused in sound art. One example could be the exhibition Frequencies [Hz] (2002) held at Frankfurt's Schirn Kunsthalle, Sono Ambiente Berlin (2006), and an UK music festival, featuring sounds underwater, called Wet Sounds (2008).

  • Displays about the interaction between the senses and sound are explored with other sensorial stimulations. Some examples could be What Sound Does A Colour Make, which explored the fusion of vision and sound in electronic media - a travelling exhibition organized by the Independent Curators International (iCI), New York, Visual Music (Hirshhorn Museum and Sculpture Garden, Smithsonian Institution, Washington, D.C., and The Museum of Contemporary Art, Los Angeles.), Son Et Lumieres at the Pompidou Centre in Paris, 2004-2005.

  • Commissions for venues and galleries – although those do not happen as often as it does with visual media. Such works can include Tate Modern's Turbine Hall installation Raw Materials (2004) by Bruce Nauman followed by Bill Fontana's Harmonic Bridge (2006).

The Massachusetts Museum Of Modern Art in North Adams, MA, US (MaSS MOCA) commissioned several sound works and have them on permanent display, each one with its unique curation and purpose, taking much into account the interaction with the space. Some of them are:

  • Harmonic Bridge, from Bruce Odland & Sam Auinger. This is a work that plays constantly from 8am to 10pm in the southeast corner of the museum’s main parking lot. The visitor therefore experiments how changeable the sound exhibit can be as he or she drives through this specific space, and the traffic and the architecture of the site will also affect the soundwork. Therefore, it is a permanent sound work, but never still or the same; it changes everyday, for you never have the exact same environment sounds every day.

  • Music for a Quarry, from Walter Fändrich. In this ongoing piece, ten speakers are set in a natural rock landscape, equally spaced, for fifteen minutes every evening. These notes are based on the latitude and longitude of the site, and the playing times with the seasons and astronomical settings.

  • Clocktower Project, from Christina Kubisch. After restoring an old Clocktower that was originally from 1895 but stopped since 1996, Cristina installed a complex setting of solar panels and computerized devices that would complement her playing the tower bells like a musical instrument. The pre-recorded bell sounds also interact wit weather conditions, changing constantly and not playing in the evenings.

Although still new in our society, to work with sound is also to work with social themes, like in any other art form. To ‘listen’ and ‘shape’ sounds within the space in mind and placing the visitor where the artist wants the sound to be heard, can be compared to a movie director that chooses which frame of the film is supposed to be seen.

Still considered very avant-garde and most times poorly installed, sound can be, with the proper care, appreciated as much as visual works. As there is visual culture, there is also audio culture, which involves not only all we can hear around us, but also all the music industry, radio and anything that can literally reach our ears; therefore, as sound invades space as light (obviously not as fast as, but can reach almost as much as) and be digitally streamed through virtual memory as visual information can be. The access for sound art is easier that imagined at first, but yet, not widely explored.

To exhibit the unseen, is vital to have available the most precious non-commodities of the current super fast and compressed ages: physical time, and physical space. The exhibition Sono Ambiente Berlin 2006 for example, assigned thirteen participants amongst artists, composers, architects, producers and musicians, to create soundworks related to different and individual spaces. At the end, each work is equipped with its own loudspeaker from which the individual piece is amplified and can relatively interact with each other in space and time, depending on their distance between the works, as the visitor walks by from one piece to another.

Visual media had been reproduced, stored and possible to be actually transported since the beginning of humanity. The same did not happen with sound. It is possible that in the future, with more experience on "exhibiting" sound, and definitely with the technology improvements getting faster each day, that a sound – or even a multi-sensorial experience in a museum - will be very different from now.

Today, there is a wide "internet audience", where people can hear soundworks wherever they are connected online, or even ‘download’ the files so they can be stored and shared. Sound exhibitions can be very viable through this media – as many listeners would have they own headphones in case there is any interference from the environment where the sound is being played. Or, if is the case, to "display" the sound through all the venue that surrounds the equipment where the connection comes from – so the sound can exist in real time, and in virtual space; can be stored in a minimum virtual size and sent on real time via the internet, live or not.

The radio DJs can be considered curators, although their audience is the unknown public who is constantly listening; and online radios are another way of curating and displaying sound and exhibition space. Programs are saved within the radio’s website’s Internet servers and can be chosen to be played at any time that the listener wants. This is becoming very popular nowadays, and on several websites the artist can register at a very low fee or on many cases for free – and ‘upload’ soundworks to be shared online. The artists can select and ‘curate’ as they wish and the website can function as an online gallery. For soundworks, where usually the space and time are paramount but often unobtainable, the online streaming is very useful to distribute the content of the work and reach wider audiences all over the world.

In many exhibitions where there is some sort of music related, it is now a common trait to have a CD available at the gift shop for buying after the visit has ended. Examples can include: the exhibition soundtrack of Back to Black – Art, Cinema and the Racial Imaginary, (2005) in the Whitechapel Gallery; Gabriela Fridriksdottir’s installation at the Venice Biennale of 2005 in the Iceland pavilion had a joint creation with the musician Bjork, and limited copies of the CD which had recorded the final product of most sounds from the installation, were available for sale at the exit of the site; and in the Museum of Modern Art of San Francisco, the online exhibition Open Space / Collection Rotation: Scott Hewicker & Cliff Hengst, have selected music works curated together with visual pieces, on the intention of the visitor to experience them together. And doing so through the internet, where actually the visitor brings the "exhibition" for his/her space, where he/she can look and hear independently of a museum or gallery physical venue, again, brings a different experience, perhaps even more intimate, allowing more concepts to be developed within, as exhibitions are where a venue meets an audience, and where a public display is actually happening.

The Jorvik Viking Centre in York, UK, has multi-media devices that are able to literally take people back to the past – which is a strong point for a museum. The advertisement says: “Visit the Jorvik Viking Centre, step aboard a time car and be whisked back through the centuries to real-life Viking Britain… Now a bustling market, dark, smoky houses and a busy wharf have all been recreated in accurate detail so that you can experience in sight, sound and smell exactly what was like to live and work in Viking-age Jorvik…"

Also the Imperial War Museum in London, UK, displays similar multi-sensorial exhibits, such as The Trench Experience from the First World War Galleries which has a narrow, dark and restricted trench labyrinth, where recorded sounds similar to the ones radio broadcasted from the years of the wars, with a strange smell coming from the moulding walls and where objects are displayed. The Natural History Museum also in London, UK, has the Earthquake Room, where an earthquake is simulated, involving demolition sounds, shaking floors, and a screen monitor showing related scenes. Both these galleries bring a multi-sensorial stimuli aimed for the purpose of bringing a more realistic experience.

Museums specialized in sounds are slowly increasing in number, such as the Chicago Sound Museum, in the U.S.; the Haus Der Musik in Germany, and the Cite de la Musique in Paris, France. There is a museum of smells also in Paris, the Osmotheque and two other perfume museums in Cologne and in Munich, Germany. In Italy, a food museum is called Museo del Gusto (or Museum of Taste).

For touching, there are often special sections in galleries for visually impaired visitors to "experience" the work through touching, or in between other interactive activities. The Please Touch Museum in the United States focuses especially on children as their main audience, as they are the ones who crave more for an interactive learning.

All these specialized extra-sensorial museums are rare exceptions, as today; there are still not enough possibilities to make most art available for all the human senses. This evolution as social species walks together hand in hand. Vision, where not such an intimate contact is necessary, became the most practical and straightforward way of communication. Even sound was repressed, as it could be a to the neighbour. Touch or smell something, even more rarely allowed. Too intimate, too close. And the sense of taste, the most restricted of all. The visual society structure is predominant, where sight is the main and most effective communication.

Audio guides, audio tours and lectures are perhaps the most widely known and commonly found sound experience found in a gallery or museum. They are all extremely educational and very useful on didactic projects; again, for most visitors, the action of listening an historic comment whilst observing the related piece, triggers more stimulation for the mind, and makes learning a much more interesting experience.

The Museum of Work in Norrkoping, Sweden, had an inaugural exhibition called Sixth Sense (1991-1994), where the different senses of sound, sight, touch; taste and smell could be explored. Eva Persson produced this exhibition and there were many objects to hear, see, touch and smell but few words or texts.

Story telling and the oral tradition remain of immense importance in societies where most people do not regularly read and write. The accuracy of this method obviously is dubious, as we are aware that is part of the human nature to re-tell a story always slightly different at least, and when a story that has been told nineteen times finally gets to its twentieth listener, it is for sure that the latest version is quite different from the first one. This way, it get ‘updated’ and ‘re-edited’ each time it is told.

Tape recorders, in between many other things, allowed this tradition to be revived and this time with more accuracy. It is also extremely helpful in the whole procedure of education in museums that is related to sound or music registering and studying.

How it can be a challenge

Many ‘music museums’ have historical instruments, music sheets, scores and sound objects on visual display like any other type of museum - but surprisingly enough, many of these displays do not have music actual playing inside the ‘music museum’. The music gallery in the Horniman Museum has specific sound stations where you can hear a selected instrument. In many venues the sound would not be played solely in a room. Frances Palmer, keeper of Musical Instruments at the Horniman Museum, mentions the importance of the quiet space in the Gallery Guide. According to him, 'the design of the music room takes account of the need for quiet concentration... the floor is carpeted and the sound examples are available through headphones so it should be possible to study in peace.'

It can ‘sound’ contradictory, or at the very least confusing, to go to a ‘music museum’ and ‘see’ many objects related to music, but hear nothing.

Sound is built with time and space, and a ‘sound art piece’ to be able to exist within an exhibition, needs to have the time necessary and compatible for its execution, regardless how long the reproduction or execution lasts. It is not a still and physical piece of art that will sit there permanently. It exists only through a specific period of time, and that is crucial to be taken into account when the art works are being selected, and their devices or musicians specified. Sight can be controlled more easily than can hearing.

Many museums would argue that a sound reproduction is not the primary source, therefore not interesting or maybe as ‘valuable’ as an original painting.

Sometimes not only the musicians but also ethnic groups or specific artists will be brought into the museum space for a performance, creating live sound and action to the venue directly to the visitors, and therefore they become a primary source. This can be a key element on simulating the past experiences, like in an open-air museum. An example of this could be the aboriginal dancers at the opening ceremonies of the Commonwealth Games, Brisbane, Australia, 1982.

The amount of visual pieces usually can easily surpass the sound works number; of over 65,000 works, less than half a dozen of sound based works in the Tate Collections, although its mission statement reads: 'As the national collection of British art from 1500 and of international modern and contemporary art from 1900, Tate's art collection embraces all media, from painting, sculpture, drawing, and prints to photography, film, video, installations and performance.' But sound based practice falls within installation or performance, and the few sound based works that the Tate has acquired are situated as installations or performances, such as Janet Cardiff's 'Forty Part Motet' (2001), Angus Fairhurst's 'Gallery Connections' (1991-1996) and Trisha Donnelly's 'Untitled' (2003).

Commonly found in museums, audio-visual techniques are installed without proper planning and discussion on why they are being used. Regardless of the social and economic situation, usually audio-visual techniques are expensive to install and maintain, plus time-consuming to run. It is indeed another option for the visitor to understand the museum, but the museum must be prepared for its usage and maintenance.

With visual artworks, space can be a problem if the scale of pieces is an issue; the same does not happen with sound. But sound needs a space also to spread through vibration and be perceived solely; therefore, the space given to the sound to be heard is of paramount importance, including the technical conditions on how that will be listened. Is like a good light installation for a painting to be properly appreciated.

The human mind is constantly seeking extra stimulation. Touching has always been extremely encouraged in current times, after so many centuries where touch was often forbidden, today, we try to touch almost everything we see. The sense of smell also started to be explored in artworks, and other physical or body sensations such as equilibrium, taste, concentration and focus. As the television era is crossed with the Internet era, each time more the image is combined with some sort of sound or interaction. Many new media artworks have sound displayed as part of the work – if they will not have a screening room for that piece on its own already, it will possibly have a separate screen with individual headphones set up – so the visitor can watch and listen at the same time. Still, the headphones experience can be quite isolating for the visitor, who might prefer something more interactive and easier to share with the space or with other visitors nearby.

Technicalities

Slide-tape programmes have been used for a long time as an introduction to help the visitor in interpreting and understanding the displays, and video is quickly replacing the slide-tape. They can also be available on individual headphones, depending on the accessibility of the venue. This is an effective and cheap option. Tape and CD recordings can be used in the same way and in others in a museum.

In interactive spaces and displays, demonstration or performance, special acoustic treatments, multimedia video screens, microphone jacks, video recording or other specialized sound and light systems.

Suspended ceilings at a sufficient height and fabric cover panels can absorb sound. The choice of the absorbent materials will influence the noise that will travel over the partitions from the public. Also other equipment that belongs to the building’s architecture already that have their own noise input to the environment, such as lifts, toilets, workshops, children’s playing areas and mechanical rooms, need to have their sound minimize to not interfere with whatever sound works in place. For that, some acoustic buffering and control materials can be used. To reflect and amplify sound, exposed structure ceiling of concrete and steel, ceramic tiles, stonewalls, concrete walls, plaster walls and ceiling (as long as is not used on uninsulated inner surfaces of exterior wall structure) can be used.

An exhibition can be curated indeed with all soundworks having their own individual rooms and therefore experienced more fully, however that needs a fair high budget available for expenses – as good sound engineers and soundproof rooms are much more expensive and take longer to build than to simply plug a pair of headphones – plus requires more space.

Another option is to have speaker inbuilt with the object related to – (if there is no object, simply speaker wholes from the wall – and this can even ironically have a frame on the wall) in a considerate low volume. The visitor hears a hassle and guesses that there is something there to be seen, or heard. As the visitor approaches, and puts the ear near the wall or surface where the sound comes from, is able to listen to it. This way, you can have several sound pieces sharing the same space, with no headphones in between. Yes, they will slightly affect the other, but really very little.

A painting can also, visually, ‘disturb’ another image, if they are sharing the same room; they are all visual information and that’s where curation plays a key role – on combining and spacing them properly, for our eyes can be more affected by the artworks surrounding it than actually the piece we are observing itself.

When sound is played on a handset instead of headphones, can drastically change the perception and interpretation of the work. As more than one person can listen to it at the same time, it is possible for both people to discuss while listening to the piece – it does not isolate the visitor from the rest of the environment or the other visitors – however is still not the same as having an actual room only for that specific sound piece.

First Venue: Handel House Museum

This venue was chosen because music is the main predominant theme.

Claire Parker, from the Handel House Museum in London, curates concerts and is also responsible for the educational projects from the museum. She is the Learning and Events Officer. According to her, events for the museum are selected in two ways: people who come to offer concerts, through demos, websites information, or even a previous rehearsal in the museum itself; or when the museum approaches a musician to perform. This can happen through recommendations, and can become an invitation for a rehearsal or a concert.

The museum team tries to separate the events brochure thematically. An example: for the exhibition Handel and the Divas, several singers will be lined up for concerts in conjunction with the show, during the 6 months that lasts the exhibit.

When an artist performs in this venue, he or she is encouraged to speak to the audience before the performance starts. The actual performance space is what used to be Handel’s living room, and its capacity is of only 28 people. Because this is such an intimate show, for the artists and the audience to feel more confident and comfortable with each other, the short speech on the part of the musician to introduce the piece can be useful. This little museum is totally different from other venues that bring live music, or any type of music being played or "exhibited" on site. Such action brings people back to Handel’s time, where no music could be recorded or reproductions could be played. Only live music could be heard. And, especially in the baroque period, this touch of intimacy of having a small and selected crowd in the musician’s living room, closely listening and watching to such a precious moment. In this sense, the museum function to "bring back in time" the authenticity and experience of the piece can be valid and appreciated, as this happening is an exclusivity from the Handel museum.

Claire says that the main function of this venue is to preserve Handel’s music. Handel was part of the baroque movement, so the team try to bring in as many baroque performers as possible, but do not restrict to this genre only. Sometimes an exception can be made for a more modern or contemporary style, when there is something acoustic, or subtle enough to fit the scene. The harpsichord and piano naturally have the right volumes for small places – but string instruments can be too loud for this venue. A different musician in residence is appointed every year, and after that is concluded, he or she will curate a month of events for the museum. This is also part of the idea of ‘bringing the composition process to life’. The composer in residence also writes commissions for the venue, host’s regular events, leads composition workshops, offer advice and help to composition students.

The visual here, is the house itself. Handel lived and composed there. It is possible to create a Handel museum somewhere else where the space wasn’t so limited. But then, the ‘museum’ value could fall tremendously. And still, the charm of this little house remains in the fact that you can enjoy an intimate concert at this composer’s living room, like in his time. So there is the sacrifice of having more physical space, for the memory, the historical and the performance value. The house is ‘decorated’ like a set scene, and again inspired on the baroque style. Some original and reproduced paintings related to Handel hang there. The furniture is not what used to belong to him – but there is an attempt of keeping the furniture that at least belongs to the same period.

No background music during the exhibitions – unless there is a rehearsal going on, so the visitors can ‘overhear’ the musicians practicing. Since the museum started in November 2001, the board decided that no background music would be played there. Only live performances. Hence, since the museum begun, there has been a slight modification; two years ago, there were headphones with listening stations installed for a specific exhibition – Handel and the Castrati, they, for the first time, complemented some music sheets with a CD player and a separate headphone – so visitors, and musicians, can follow the notes while they listen to the music. Through the guest book, they found out that this experiment was so successful and highly suggested to keep the same procedure for all the other future exhibitions – and that was kept since then.

Claire says that her own experience with headphones when she is the visitor herself is not always the best. She does not mind them; however, they can be quite isolating, especially when she is visiting the exhibition with someone else and is not really able to share a conversation with both listening to it at the same time. Even when there is more than one headphone for the work – headphones isolate external sounds, and only after removing them there is a chance of exchanging some ideas about it.

The events held by Handel Museum are focused on all ages, but draws specifically the attention of other musicians. These events can be concerts, recitals, lectures, combination of lectures-recitals, guided tours (and these sometimes can be combined to Jimi Hendrix’s previous abode, thus therefore reinforce the music; jamming sessions where children are allowed to participate; and other special events organized in partnership with other venues, such as the Wallace Collection, the Italian Cultural Institute. Now there is also a composition area where visitors can try to compose and record some music using the Sibelius and Garageband software. This venue is never limited with themes for new shows, as they keep re-exploring Handel’s music within the 18th century extensively.

Another venue that has a similar structure but in a much bigger – and wider - scale, is The Cite de la Musique in Paris – where there are permanent collections such as instruments from all over the world with musicians rehearsing in the venue at the same time, and one of the main attractions is to give the chance for most visitors to meet a musician playing whilst they come to see the exhibit.

Second Venue – Tate Modern - Late at Tate

This venue was chosen due to be a highly established art venue where music is an extra art piece exposed to a mainly visual media environment.

Late at Tate is the name of this event that usually runs every first Friday of the month, at the Tate Gallery, London, UK. The number of events and the exact locations and rooms for them change every time, through the museum area.

Martin Creed was the curator of Late at Tate for the 5th of September of this year. He says that this activity was something simply very casual for him. He does not follow themes, as he thinks that a theme brings restriction and a certain meaning. Even when a meaning or specific focus is given to a show, visitors can always relate them to outer subjects originally unrelated to the concept of the exhibit. This way, even if the display does not have a theme, it is possible to relate anything you want – to a theme. The task is left for the visitor. But then, the curator role has not been concluded – after all, that’s why the curator was appointed – to connect art works on a public display.

He selected the performances on a very loose way, and no criteria were used at all. Listing the acts in a safe and straightforward way, he simply chose some artists he knew, or some others that he liked the sound. He says that a gallery is a theatre for looking at things, and not really listening to things. According to him, the acoustics in galleries usually are very bad. For him, there are two types of sound performances: one is to play in an art gallery, and the other one is to play in a more usual and prepared sound venue (such as in pubs, clubs, music festivals, etc).

Creed played at Late at Tate in 2005 and remembers the acoustics being very bad. He also played around 1998, in a different event at the Tate Modern – where Late at Tate didn’t exist yet. There was a short briefing before the performance, regarding the security towards the artworks hanging on the galleries where the band would perform – such as Turner’s paintings – but no big fuss about that. For Creed, the gallery becomes a visual background/scenario for music display, as on that particular moment the sound will be the main focus. And for him, it is nice and enjoyable to appreciate music in a nice visual and artistic setting, without any concerns if the concept of any works change when they are mixed altogether – or not.

Often music events are "curated" or selected with the visual exhibition itself. The Barbican often follows the "theme" criteria for many of its programmes, as a similar inspirational point will be involved on the subject of the theatre plays, live music, film shows and art displays. Another example is the exhibition held in Sao Paulo, Brazil – Ordenacao e Vertigem, 2003 – about mental health patient’s art – where Arrigo Barnabe was commissioned to compose and perform an orchestra based on Arthur Bispo do Rosario artworks, the piece ended being called Missa In Memoriam Arthur Bispo do Rosário.

Themes can be restrictive. Is that necessary? Even museums themselves are divided into themes, categories, period of time and subject. The exhibitions themselves are sub-divisions of that specific collection. The theme and setting often used or explored within a gallery will specify its audience and bring regular visitors in.

Sometimes even the architecture or location will be chosen and designed specifically for re-enforcement of that theme. So how come the Late at Tate does not follow such criteria? The main reason why I wanted to choose this event is, I could never really understand why they didn’t seem to match. Of course is interesting at the end, any art form expressed must have some value to be appreciated, regardless of how confusing it can be – however once I interview a "curator" related to the event, the answer is plain and simple: "There is no curation. All is loose and informal. I simply chose some friends and bands I like." On another hand, if seen from a Taoist Zen point of view where the lack of action is action itself, maybe the ‘non-curation’ can also be categorized as curation itself.

They must, of course, change the meaning of the artworks, being transformed for a few hours in a scenario for music being played, without the right sound acoustics and feedbacks. The curation of music is still in its early stages of museology, and possibly with a few more centuries of recorded music in our history, we shall be able to display, appreciate and classify it as what it really is: an art piece, where the value can be historicized and set up in a museum.

Nowadays, only the visual display may not enough anymore. Maybe it never was, but is the past the options of stimulating other senses were very few, not only due to technological restrictions, but also behavioural towards society. Today, the more interactive the exhibit is, the more popular it can get; Hayward Gallery exhibition from Anthony Gormley in 2007, Blind Light was very interactive and such a success. Bruce Nauman’s installation for the Tate Modern’s Turbine Hall, for the Unilever Series, Raw Materials 2004-2005, was purely a sound work ‘displayed’ in the space through several speakers, symmetrically and largely spaced between each other. A surprise for the usual Tate visitor; not used to be exposed to art sound very often, especially in such institution (apart from Rebecca Horn’s piano falling (Concert for Anarchy – 1990) where the final cacophonic impact sound finalizes a piece than in mainly visual). And here, nothing to see; the hall is grey and naked, the speakers displayed out like bones that belong the building’s structure. Yet, it works; the visitor’s brain straight away recognizes it as not something exactly to be seen, so the command is to not pay such attention through the visual in that particular moment. And then, it happens an unusual stimulation; the visitor pays attention only to what is being shouted out from the particular speaker. Or before, the visitor could have sensed and explored the sensation of "feeling" the different sounds coming from all the speakers at once, as the visitor walks throughout the gallery.

The Late at Tate event makes the impression of simply bringing art music for the sake of it, as a jam session, and a way of socializing, as an extra bar is also set up in the main hall. Music as a concert, a social and drinkable event, strikes in high contrast with the usual taciturn, quiet, silenced and high secured that this venue are. The Victoria & Albert Museum opens until late every Friday, where there is a free classical musical concert in the evening, except for the last Friday of the month, where it will usually hold a special and unique event, usually multimedia displayed and related to fashion, technology or a specific social theme.

The event had a runner’s performance (a different runner each 30 seconds to cross the Rotunda/hall area) at the same time. This was Creed’s Duveen’s commission titled Work No. 850. Also on the auditorium was showing Creed’s The Sick Film Work No. 610 (2006), (Where several individuals step in a blank space and simply throw up, one after the other) and 5-minute interviews with actors mimicking the artists Andy Warhol, Joseph Beuys and Jackson Pollock took place, arranged by Katie Guggenheim, in different rooms. Live music was performed from several artists on the Manton Foyer (easily accessible from the side entrance of the venue) and in Room 9. The acoustics weren’t the best, as the technical arrangements in the foyer was a corner where the sound was or ‘shaped’ through the stairs, connected galleries and ceilings of varied levels; therefore the technical side of sound effects was confusing and inadequate. Perhaps on the attempt of bringing music as a live and temporary canvas, in a spot where people walk by frequently and will find the performers easily, the best acoustics available may be sacrificed. There is a local auditorium available with better acoustics, but then maybe not many people would actually go there to listen and see, or even the sound would not interact more profoundly with the venue itself. Also on show was a film by Oscar Carlson, called The Artist in Paris (2006), about an individual with multiple personalities struggling to live as and be an artist.

It can be considered a similar hypothesis if a visual art collection is brought in display at a venue usually more prepared for sound only; both dynamic are totally different and requires a complete setting totally apart from each other. Music brought in a space where the space is visually immaculate but unprepared for sound, can be wasted; and the same happens if images are brought in a venue where there are great acoustics but inappropriate visuals surrounding the image – it will be wasted and the target sense will not be reached correctly. If curators or directors want both senses to be reached properly, they should prepare the space adequately for supporting both.

The next Late at Tate events will be on the 3rd of October, this time in-house curatorship will be applied to select works based on Francis Bacon – and on the 7th of November, and this time the theme will be to enhance and bring to attention the galleries and artworks rarely visited by the public.

Nowadays, there are so many ways of exploring a theme in art, so many ways of reading, interpretation and receiving, as our capacity of analysis and philosophical concepts evolve within our society, that actually, we might be making a mistake if we do not narrow down the possibilities. That may be contradictory to procedures taken by contemporary art itself – to the creation to be whole on its idea. If the exhibition is erratic, chaotic and is not following criteria on purpose – then be so, and give that as a theme, and explore, stretch and reach the limits of such subject as much as possible. Then the exhibition would have served its purpose, and would have reached its audience in a better way. To curate a concert; there has to be a focus and direction within all the musical acts that succeed each other. To curate a visual gallery, the same applies. To bring random acts just to fill in space, it is a waste of time and resources, plus showing little care or consideration to the importance of the projects – and a high risk that few people will engage with the act.

Creed’s curation suggests that the ‘theme’ of the night was actually the artist itself; although he does not recognize an official theme specified, the fact that his well-known name as an artists is selected, and actually, ‘sub-curated’ for the gallery, makes him the curatorial subject of the night. He is part of the artistic selection, chooses acts from his acquaintances, taste and life story, where even some chosen artworks suggest an autobiographical identification with them; therefore, in this particular case, the curatorial theme was the artist, as a possible celebration of a successful living British artist.

After that has been established, the other side of curation that will take place would be the technical and selection of which specific room or space will match and suit best with the artwork – an example of this could be the fact that the runners were performing in the main hall where there is actually quite a long distance to cross from one end to another, making it the best spot in this venue for such work.

Conclusion

Music as an art form makes it easily to be found in several ways amongst any other form of creative gesture performed in art institutions such as a museum and galleries. However, these art venues usually keep its environments quiet, as libraries or other study places do. They usually do not have the right sound equipment or even its architecture often has not been developed with that purpose, and this can make performances involving sound poorly installed and appreciated. Sometimes, even in the most conservative and quiet art venue, depending on the curation of the exhibition, there is always the possibility of having some kind of abstract music - such as classical, played on a low volume - in the background of an art installation or show, as an attempt to help the visitor to engage beyond the visual. Or even, the artworks themselves, being videos programmed to play in loop or soundworks individually set up with separate headphones for each work – all carefully chosen to not disturb an inner meditative process of experiencing art for the visitor. Therefore, is easy to understand why there is not music performed in such places as often, because they normally can be an interruptive noise. Also in some cases, these performances become events to promote different art forms aside the traditional ones found in such venues or even to simply promote the venue. Musical events will be easily found in sites where you will often have multimedia art forms in place.

Museums can be a great opportunity to be used as learning centres for music, especially when combined with visual art. Many objects and paintings in museums relate to music in some way, like instruments, songs, history, and general social and cultural themes – and maybe have not yet been realized fully for their music education potential.

To consider sound in an exhibition, some key aspects would have to be set up first, such as: the importance of it related to the rest; and if it should be individualized, or manifested in the whole environment. Sound takes over the space. It takes over the room, and many times, beyond. If many are played at the same time, they will lose its uniqueness and the appropriate chance of being appreciated. Plus if it’s shown in a loop in a series of others – still depending on its length of duration might also disinterest visitors, as the session might be too long. The most sensible way of "displaying" sound is, indeed, if there is more than one to be exhibited, to isolate in rooms or through individual headphones.

The question of how the curator will handle the information on these devices, how it will interact with the rest of the exhibition and a view of its target audience still needs to be answered, and it will affect negatively the whole exhibition experience if these are not prepared appropriately. Once these multimedia devices are available to the public, as extra opportunities to learn more about the museum and the institution, there is also the curatorial control of information.

Probably, as exhibitions are constantly changing regardless of the media or sense approached, sound exhibits will evolve and dramatically change with time.

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