SKU: PR.11642169S

UPC: 680160692101.

Chinese mythology is a cultural heritage that has been passed down through the ages. It is full of bizarre andsupernatural artistic charm. Shan Hai Jing is like a history book, which contains many mythological stories depictingthousands of mountains and waters, geography and humanities, The Concerto for Orchestra Shan Hai Jing is using alarge scyle orchestra in multi-movements, inspired by the anceint supernatural aesthetics, and creates an imaginaryuniverse and human illusion with an abstract sound world. This work is not based on the story of the ancient gods, butbased on the geographical distribution of the Fivering Mountains, metaphorical waters, mountains range, folkcustoms, and rituals of the gods, depicting the north, west, east, south, and middle respectively in five movements. Thecharacteristics of the mountain system and the regional customs.The first movement, Beishan Jing (Largo) (page 1-30). In this movement, folk music elements such as the traditionalMongolian “Humai” and the traditional Tibetan “Bon’e’ri” are used to Ode the folk customs and heroism of the vastmountains and plains and different ethnic groups.The second movement, Xishan Jing (Allegro and Adagio) (page 31-52). The music of this movement has the westernstyle of Gansu and Qinghai Plateau.The third movement, Dongshan Jing (Adagio and Allegro) (page 53-86). The legend of great bells that ringspontaneously without being struck has origins in the ancient Classic of Mountains and Seas, in which we read:“Upon the Mountains of Plenty, Nine Bells ring with Knowledge of the Frost.”Tales of those blasts of wind that pulse like a heartbeat through caverns in the limestone cliffs, setting off a mysterioussympathetic ringing from bells encrusted in frost, led to “Frost-Bell” becoming a word during the Tang dynasty, almosta millennium after the Mountains and Seas classic first appeared.The fourth movement, Nanshan Jing (Adagio and Andante) (page 87-100) . The music is characterized by thewoodwinds and string harmonics texture depicting of the cloud mountain in the south of the Yangtze River, Fujian,Guangdong and Hunan.The fifth movement, Zhongshan Jing (Allegretto) (page 101-118) symbolizes the end of the ritual ceremony, which isroughly centered on the sacred place of Chu. The people danced together, waving flowers and hitting the bronze drums,just like sending the Divine Comedy, the scene is lively, the atmosphere is Solemn and lively.

SKU: HL.14042598

ISBN 9788759827482.

Programme Note Poul Ruders WIND-DRUMMING WIND-DRUMMING was written in 1979 on a commission from The Danish Percussion Ensemble. The piece is a clash of two kinds of sound-associations, the mystic, exotic impact of Latin-American drumming, and the more well dressed reputation of Western concert-instruments, in this case a wind-quintet (w. electric flute). The two instrumental camps either melt into one soft humming ritual or are split wide apart, the winds tearing their way through the undergrowth of rainforest-drumming. There is more than one way of getting on to WIND-DRUMMING: obviously it is about the confrontation of two incongruent ways of living, a lament on the damage done tothe tropical rainforests of the world by modern civilisation. One can hear it plainly as a direct rhythm-show, a downright number or a joyous homage to the most exiting kind of folkloristic music at all: the carnal spell of the Brazilian Samba. Poul Ruders.

SKU: HL.50600472

8.25x12.0x0.076 inches.

In the field of New Music, Sofia Gubaidulina's “De profundis” has already achieved the status of a classic. It is not only an attainment of the New Music that instruments are capable of approaching the human voice in their sound, or that they can imitate areas of expression found in language and linguistic articulation. But the avant-garde has surely expanded the spectrum to a considerable extent. The piece for solo bayan is an impressive example of this. The listener witnesses a slow and inexorable intensification from the “rattling” of the lowest accordion register up to the pure, tender tones of the highest register. It is “anascent from the lowest to the highest, from the breath and soul to the world's soul or wisdom”, as Gubaidulina's friend and colleague Viktor Suslin once expressed it. With the means of sound, Gubaidulina transfers a symbol of life onto the music: breathing. Breathing distinguishes the living from the dead. What other instrument, other than the winds, perhaps, could better lendexpression to this characteristic than the accordion? In contrast to the wind instruments, however, the accordion is not an instrument into which the player breathes and creates breathing sounds - instead, the instrument itself assumes this function. It breathes through the pulling apart and pressing together of the bellows. As the basis of her composition, Gubaidulina chose the lines of the Psalm 130 “From the depths, o Lord, I call to you” for the characterisation of her interlaced message. Shadowy chorale melodies are occasionally heard, but the fundamental idea of ascent remains decisive. Sharp insertions and expressive gestures, intrusive glissandi and nervous vibrati repeatedly disturb the direction of movement. And then we hear consciously the integrated breathing of the instrument - breathing slightly, hardly audible, opposing the powerful chord blocks. The musicologist Valentina Cholopova once said of this: “All these sounds confront solemn chords richly ornamented with figurations, but there is also a long, monodic melody running through the entire symbolic path of the work - from the depths all the way up to the brilliant heights.” The work is dedicated to Friedrich Lips!