Monday 7 February 2011

2011, or why I am not Laura Marling and sons...

Well, here we are: second month of a new year already... I have some catching up to do!

The first month passed me by pretty readily as I was preparing for a gig to launch my e.p (previous blog posts). The night was as long as it was incredible, thank you so much to Ali George, John Wilson, Rob Winder, Katie Stone-Lonergan for the music as well as all the people who came and supported the night!

Recently I have been musing on the idea of folk music; what it is, isn't and what it is that really bugs me when the term is thrown every which way at the current wave of acoustic singer-signwriters that pop up around the shelves of HMV.

I guess I could write a thousand word rant on what boils down to semantics and definitions, citing examples that can be broken down seconds later... I will try not to! This is because the term folk music originally had a very clear definition, it was an extension of the term folk lore, coined by William Thoms, meaning: "the traditions, customs, and superstitions of the uncultured classes."
I also like the further definition: "The folk song is one of the most functional, portable, adaptable and accessible arts of human history."

Highlighting the word adaptable is key as it helps us to address what has happened. From the original definition, another sprung up in the 19th-20th centuries, folk music became not just the music of a people but it also became music of the people. These I relate to as very different ideas, the latter being more linked into the music that came out of the (generally Northern) working populace through the 19th century. These are people in a different generation, a world away in terms of social and economic structure and relating their experiences accordingly, uniting themselves through song. In the changing political climate it is unsurprising that folk music and those who performed it went hand in hand with the socialist and communist parties as well as the unions, humans are sociable by nature but that nature was being broken down bit-by-bit by industry. The term subsequently got connected to several other genres: -rock, -adelia, -metal etc the overarching idea being that these genres were being linked back to and influenced by the former definition, the dichotomy made clear.

The development has continued, as has the need for people to find more and farther reaching definitions for each form, some wanting to stop at the collections produced during and before the early 20th century, collections that have come under (I feel unjust) criticism because of the material that had been selected, rewritten, written down at all. Others embrace the idea of folk music continuing to develop and be amalgamated into different styles and so on... everyone draws their lines and borders at some point now, hence the difficulty of definitions.

Chris Wood expressed his feeling on the term as "Folk music needs no definition. It emerges from the un-schooled to articulate the wonder and richness of the ordinary..."

My brother recently went to see Frank Turner perform in London where he said (paraphrased) "when did folk music stop?"

Does this debate get us anywhere? Does it really get me anywhere? This has filled my mind recently but I think I'm getting somewhere, personally at least.

After many debates between my friends and (patient) partner, I realised the songs that I choose to sing are good songs, they are songs that shouldn't die out nor be endangered as they are a living link that we hold to our history as a people, our national identity: something that we should be proud of.

I am English. I am proud of that and as such my belief is that our traditions and cultural history should be respected, taught and spread in the same way that other cultures have done with theirs, not through xenophobia and the closing up of borders (not always literal) but through respect of what people had to say about their lives and the methods that they used to achieve this. This isn't an argument purely about the music that is performed by others and how they choose to define it (though I have mistakenly centred it in such a way previously) but whether, when it comes to the performance of a song, it is a story that I wish to tell, that I wish to continue in the world.

and breathe

so, what does this mean in terms of my direction this year? Well over the last month I've started putting together a selection of songs and tunes for a new album, arranging them and planning a larger band to play with. These tracks will be focussing on my pondering and my clearer perception of what I personally want to achieve through my music, keep an eye on the myspace for the developments.

On a further note, June Tabor's new album is out on the 21st this month and is something I've been waiting a long time for!

Other singers I've been enjoying recently (old and new):
Alasdair Roberts
Pilgrims Way
Trembling Bells
Ali George
Davy Graham and Shirley Collins
Andy Cutting

6. Prickly Bush

Tuning: DADGAD, Capo: 5th

This tune (Child ballad 95) has appeared in many different guises around different countries, 50 different versions alone being found in Finland! The plot is based around someone (originally a maid) awaiting execution at the gallows pole and trying to buy herself time and release through her family. There is a basic pattern to each verse:

Hangman stay your hand
stay it for a while
I think I see my mother come
over yonder stile

Mother have you brought me gold
silver to set me free?
For to save my body from the cold, cold ground
and my neck from the gallows tree

No I have not brought you gold
nor silver to set you free
for to save your body from the cold, cold ground
or your neck from the gallows tree.

The verses repeat for sister, brother, father (extended as desired) before the true love comes and provides the fee for releasing the accused.
As I wrote, the original narrator was a maid though the change in gender could well have happened when the song was in America, the execution of women being less common there.

The version that I first heard was Spiers and Boden's on their album 'Bellow' and subsequently (as is the way when you actually start looking for something) I found Nic Jones singing it on 'Unearthed'. My version was created one afternoon when I realised I needed something more upbeat in my set and so worked out the basic melody and noodled around until the arrangement fell into place... I now want to work it into a nice set of tunes (possibly Playford) as the song's pretty quickly over but I don't want to extend the family who wander past!


Well, that's the e.p! A massive thank you to Doug for recording it, Captain Wizard for mixing and taking the photos and anon, may we meet soon...

Wednesday 2 February 2011

5. Geordie

Child ballad #209, this song is another with countless versions though mine was from the penguin book of English folk songs, a seminal collection by Lloyd and Vaughan Williams. This song has been found all over England and Scotland and so if it relates to actual events, it is unclear who is 'Geordie' though most versions have him as one of 'royal blood' a close relation to the monarchy is invariably implied: http://en.wikipedia.org/wiki/Geordie_(ballad)#Geography.

The words that I use mention London bridge but, more cryptically 'he sold them in Boheny'. At first I took this for a corruption of the word 'Bohemia' inferring that Geordie sold the royal deer to travellers however this definition of the term bohemian did not occur until the 19th century and so is not applicable to the lyrics. There is, on the other hand, a town in Scotland called Bohenie so possibly the setting got partly changed as the song was passed around...

As far as the imagery of the song, the judge looking over his left shoulder is not literal, though one could imagine that the lady has arrived just as he was leaving the court, but relates to the belief that the right and left hands were good and evil (think about the superstition of throwing spilled salt over your left shoulder to blind the devil).

There are many brilliant threads on mudcat that relate to this song, have a look through the related threads here :http://www.mudcat.org/thread.cfm?threadid=29130.

4. Sammy's Bar

Tuning: EGCGCE, Capo: 7th

They talk about writing what you know and with the late Cyril Tawney's words, that's exactly what you get.

I first heard this song through Martin Simpson when I saw him in the Dorchester Arts Centre on his 'Bramble Briar' tour in 2001, a sensitive performance of the song encapsulating the depth of the lyrics, something I have worked on recreating since... I think that I am settled on this one, even though I have subsequently learned that a verse is missing from the lyrics!

The song itself and its history should be best explained by the man himself, see: http://www.cyriltawney.co.uk/depth.htm#sammy but in brief; this song is set in Malta, the places are real and the people and plot represent different occasions in Tawney's life whilst stationed there.
To clarify, word 'di-so' in the second refrain is the the phonetic pronunciation of the Maltese 'dghaisa' which is a hired craft that took sailors back to their ship after a night on the shore.

As far as drunken laments go, this is a keeper!