SKU: CF.YPS207

ISBN 9781491152270. UPC: 680160909773. Key: C minor.

Factory Child is a protest song against child sweatshops. The piece depicts the factory life of children laboring many hours a day and manufacturing the shoes and clothes that end up in American retail stores. Young performers will find this thought-provoking piece an excellent way to use their musical voice to affect change.
Factory Child is a protest song against child sweatshops. Written in memory of Mrs. Peterson, who loved children dearly, the piece depicts the factory life of children laboring 16+ hours a day, manufacturing the shoes and clothes that end up in American retail stores.Factory Child begins with factory sounds and an oppressive, repetitive pattern that supports the melody carried by the upper voices. The second section is composed of wistful, dream-like sounds and melodies that have traces of children’s songs that remind us that these children forced into labor would love to have the opportunity to play, attend school, and dream, but cannot and realistically have little hope for a life we consider normal.  The middle section gives way to more sounds from the factory. The climax is a raucous circus-like waltz using themes from both sections.The percussion parts can be covered by six players. Some players will need to cover two parts. Use someone from the wind section if you do not have six, as some of the parts, although important, are not very difficult. The second clarinet never goes over the break and the bass line is usually doubled in the euphonium as well as in the low reeds.This piece is an excellent way for young performers to use their musical voice to affect change. It is a great discussion starter for researching where our apparel comes from and why to stay away from some brands. It can also make students aware of the fantastic opportunity they have to attend school that children in other parts of the world do not. Young students will find this piece very thought provoking.Ed Kiefer .

SKU: CF.YPS207F

ISBN 9781491152959. UPC: 680160910458.

Facto ry Child is a protest song against child sweatshops. The piece depicts the factory life of children laboring many hours a day and manufacturing the shoes and clothes that end up in American retail stores. Young performers will find this thought-provoking piece an excellent way to use their musical voice to affect change.
Factory Child is a protest song against child sweatshops. Written in memory of Mrs. Peterson, who loved children dearly, the piece depicts the factory life of children laboring 16+ hours a day, manufacturing the shoes and clothes that end up in American retail stores.Factory Child begins with factory sounds and an oppressive, repetitive pattern that supports the melody carried by the upper voices. The second section is composed of wistful, dream-like sounds and melodies that have traces of children’s songs that remind us that these children forced into labor would love to have the opportunity to play, attend school, and dream, but cannot and realistically have little hope for a life we consider normal.  The middle section gives way to more sounds from the factory. The climax is a raucous circus-like waltz using themes from both sections.The percussion parts can be covered by six players. Some players will need to cover two parts. Use someone from the wind section if you do not have six, as some of the parts, although important, are not very difficult. The second clarinet never goes over the break and the bass line is usually doubled in the euphonium as well as in the low reeds.This piece is an excellent way for young performers to use their musical voice to affect change. It is a great discussion starter for researching where our apparel comes from and why to stay away from some brands. It can also make students aware of the fantastic opportunity they have to attend school that children in other parts of the world do not. Young students will find this piece very thought provoking.Ed Kiefer .

SKU: BT.DHP-1206253-130

English-German-French- Dutch.

In 1989, the demonstration named the Baltic Way also known as the Baltic Chain— was held in the Baltic states of Estonia, Latvia and Lithuania by its citizens in a call for independence from the Soviet Union. On 23rd August 1989, some two million participants formed a human chain, hand-in-hand all the way from the Estonian capital of Tallinn its Latvian counterpart, Riga, through to the Lithuanian capital of Vilnius - six hundred kilometres long. It became the longest human chain ever created and turned out to be the final push needed for much sought-after independence. This historic event became the source of inspiration for this composition. The introduction of thefirst movement, ‘Struggle for Independence’, is based on a nocturne for piano by the renowned Lithuanian composer and painter Mikalojus Konstantinas iurlionis (1875-1911), thematic material from which has been incorporated throughout the whole composition. The melancholic beginning is followed by a powerful theme which reflects the resolve of the Baltic people. The sudden aggressive, dissonant chords and a dominant and—in rhythmic terms—contrary bass drum announce that the resistance is not going smoothly. Just for a moment, we hear the anthem of the Soviet Union in the lower brass, but this is relentlessly pushed to the background by the rest of the band playing the Lithuanian national anthem, ‘Tautiška giesm ’ (Lithuania, our homeland). The second movement, ‘Decades of Suffering’, echoes life under the Soviet Union's thumb. In the pursuit of independence, a peaceful protest is planned in which a human chain is formed across the Baltic states of Estonia, Latvia and Lithuania. This ‘Chain of Freedom’ is depicted in the final movement of the work.

De Baltische Weg (The Baltic Way) was een demonstratie van de bevolking van de Baltische staten die in 1989 plaatsvond als een roep om onafhankelijkheid van de Sovjet-Unie. Deze historische gebeurtenis vormde de inspiratiebron voor deze compositie. Van Vilnius via Riga naar Tallinn werd een zeshonderd kilometer lange keten van naar schatting twee miljoen mensen gevormd. Op 23 augustus 1989 gaven al die mensen elkaar de hand en werd De Baltische Weg de langste menselijke keten ooit. Het bleek de uiteindelijke opmaat tot de zo gewenste onafhankelijkheid. De inleiding van het eerste deel, ‘Struggle for Independence’, is gebaseerd op een nocturne voor piano van devooraanstaande Litouwse componist en kunstschilder Mikalojus Konstantinas iurlionis (1875-1911). Het thematische materiaal van deze nocturne is door de hele compositie heen verwerkt. Na het melancholische begin volgt een krachtig thema, waarmee de strijdbaarheid van de Baltische bevolking wordt uitgebeeld. De plotselinge agressieve dissonante akkoorden en een dominante en ritmisch gezien tegendraadse grote trom laten horen dat het verzet niet eenvoudig verloopt. Even klinkt het begin van het volkslied van de Sovjet-Unie in het lage koper, maar dat wordt door de rest van de band onverbiddelijk naar de achtergrond verwezen door het Litouwse nationale volkslied ‘Tautiška giesm ’ (Litouwen, ons vaderland). In deel twee, ‘Decades of Suffering’, wordt het leven onder het juk van de Sovjet-Unie verklankt. In het streven naar onafhankelijkheid worden plannen gemaakt om als vreedzaam protest tegen de onderdrukking een menselijke keten te vormen over de wegen van de Baltische staten Litouwen, Letland en Estland. Deze ‘Chain of Freedom’ wordt in het laatste deel van het werk muzikaal weergegeven.

Der sogenannte Baltischer Weg (The Baltic Way) auch unter dem Namen Baltische Kette bekannt war 1989 eine Demonstration von Bürgern in den baltischen Staaten Estland, Lettland und Litauen mit dem Aufruf zur Unabhängigkeit von der Sowjetunion. Am 23. August 1989 bildeten rund zwei Millionen Teilnehmer eine sechshundert Kilometer lange Menschenkette, die von der estnischen Hauptstadt Tallinn über das lettische Riga bis zur litauischen Hauptstadt Vilnius reichte. Die längste Menschenkette, die jemals geschaffen wurde, erwies sich als der letzte Schritt, der zur lang ersehnten Unabhängigkeit führte. Dieses historische Ereignis diente der Komposition alsInspirationsquelle. Die Einleitung des ersten Satzes, Struggle for Independence“, basiert auf einem Nocturne für Klavier des bekannten litauischen Komponisten und Malers Mikalojus Konstantinas iurlionis (1875 1911), dessen thematisches Material in der gesamten Komposition verwendet wird. Dem melancholischen Anfang folgt ein mitreißendes Thema, das die Entschlossenheit der baltischen Bevölkerung widerspiegelt. Die plötzlichen aggressiven, dissonanten Akkorde und eine dominante und rhythmisch gegenläufige Bewegung in der Basstrommel kündigen an, dass der Widerstand nicht reibungslos verläuft. Für einen kurzen Moment erklingt die Hymne der Sowjetunion in den tiefen Blechbläsern, aber diese wird unerbittlich vom restlichen Orchester in den Hintergrund gedrängt, welches die litauische Nationalhymne Tautiška giesm “ (Litauen, unser Heimatland“) spielt. Der zweite Satz, Decades of Suffering“, spiegelt das Leben unter dem Joch der Sowjetunion wider. Für das Streben nach Unabhängigkeit war ein friedlicher Protest geplant, bei dem eine Menschenkette durch die baltischen Staaten Estland, Lettland und Litauen gebildet wurde. Diese Chain of Freedom“ wird im letzten Satz des Werkes beschrieben.

En 1989, la manifestation nommée « La Voie balte » (The Baltic Way) s’est tenue en Estonie, en Lettonie et en Lituanie, les pays baltes dont les citoyens demandaient être indépendants de l’Union soviétique. Le 23 ao t 1989, quelque deux millions de personnes se tenant par la main ont formé une chaîne humaine de 600 km de long reliant les trois capitales Tallinn (Estonie), Riga (Lettonie) et Vilnius (Lituanie). Cette chaîne humaine, la plus longue ce jour, donna une impulsion décisive au rétablissement d’une indépendance vivement souhaitée. Cet événement historique est devenu source d’inspiration pour cette composition. L’introduction du premier mouvement,« Struggle for Independence », est fondée sur un nocturne pour piano du célèbre compositeur et peintre letton Mikalojus Konstantinas iurlionis (1875-1911). Du matériel thématique emprunté ce nocturne est parsemé travers la présente composition. Un début mélancolique est suivi d’un thème puissant qui reflète la détermination des peuples baltes. La présence soudaine d’accords agressifs et dissonants, associés une grosse caisse dont le décalage rythmique domine, indiquent que la résistance rencontre des obstacles. Nous entendons momentanément l’hymne soviétique dans les cuivres graves, mais cet air est inexorablement repoussé l’arrière-plan par le reste de l’orchestre interprétant l’hymne national de Lettonie, « Tautiška giesm » (Lettonie, notre patrie). Le deuxième mouvement, « Decades of Suffering », dépeint la vie sous le joug de l’Union soviétique. la recherche de l’indépendance, une manifestation pacifique est organisée sous la forme d’une chaîne humaine traversant les trois pays baltes l ’Estonie, la Lettonie et la Lituanie. Le dernier mouvement de la pièce, « Chain of Freedom », exprime cet appel la liberté.

SKU: BT.DHP-1206253-030

English-German-French- Dutch.

In 1989, the demonstration named the Baltic Way also known as the Baltic Chain— was held in the Baltic states of Estonia, Latvia and Lithuania by its citizens in a call for independence from the Soviet Union. On 23rd August 1989, some two million participants formed a human chain, hand-in-hand all the way from the Estonian capital of Tallinn its Latvian counterpart, Riga, through to the Lithuanian capital of Vilnius - six hundred kilometres long. It became the longest human chain ever created and turned out to be the final push needed for much sought-after independence. This historic event became the source of inspiration for this composition. The introduction of thefirst movement, ‘Struggle for Independence’, is based on a nocturne for piano by the renowned Lithuanian composer and painter Mikalojus Konstantinas iurlionis (1875-1911), thematic material from which has been incorporated throughout the whole composition. The melancholic beginning is followed by a powerful theme which reflects the resolve of the Baltic people. The sudden aggressive, dissonant chords and a dominant and—in rhythmic terms—contrary bass drum announce that the resistance is not going smoothly. Just for a moment, we hear the anthem of the Soviet Union in the lower brass, but this is relentlessly pushed to the background by the rest of the band playing the Lithuanian national anthem, ‘Tautiška giesm ’ (Lithuania, our homeland). The second movement, ‘Decades of Suffering’, echoes life under the Soviet Union's thumb. In the pursuit of independence, a peaceful protest is planned in which a human chain is formed across the Baltic states of Estonia, Latvia and Lithuania. This ‘Chain of Freedom’ is depicted in the final movement of the work.

De Baltische Weg (The Baltic Way) was een demonstratie van de bevolking van de Baltische staten die in 1989 plaatsvond als een roep om onafhankelijkheid van de Sovjet-Unie. Deze historische gebeurtenis vormde de inspiratiebron voor deze compositie. Van Vilnius via Riga naar Tallinn werd een zeshonderd kilometer lange keten van naar schatting twee miljoen mensen gevormd. Op 23 augustus 1989 gaven al die mensen elkaar de hand en werd De Baltische Weg de langste menselijke keten ooit. Het bleek de uiteindelijke opmaat tot de zo gewenste onafhankelijkheid. De inleiding van het eerste deel, ‘Struggle for Independence’, is gebaseerd op een nocturne voor piano van devooraanstaande Litouwse componist en kunstschilder Mikalojus Konstantinas iurlionis (1875-1911). Het thematische materiaal van deze nocturne is door de hele compositie heen verwerkt. Na het melancholische begin volgt een krachtig thema, waarmee de strijdbaarheid van de Baltische bevolking wordt uitgebeeld. De plotselinge agressieve dissonante akkoorden en een dominante en ritmisch gezien tegendraadse grote trom laten horen dat het verzet niet eenvoudig verloopt. Even klinkt het begin van het volkslied van de Sovjet-Unie in het lage koper, maar dat wordt door de rest van de band onverbiddelijk naar de achtergrond verwezen door het Litouwse nationale volkslied ‘Tautiška giesm ’ (Litouwen, ons vaderland). In deel twee, ‘Decades of Suffering’, wordt het leven onder het juk van de Sovjet-Unie verklankt. In het streven naar onafhankelijkheid worden plannen gemaakt om als vreedzaam protest tegen de onderdrukking een menselijke keten te vormen over de wegen van de Baltische staten Litouwen, Letland en Estland. Deze ‘Chain of Freedom’ wordt in het laatste deel van het werk muzikaal weergegeven.

Der sogenannte Baltischer Weg (The Baltic Way) auch unter dem Namen Baltische Kette bekannt war 1989 eine Demonstration von Bürgern in den baltischen Staaten Estland, Lettland und Litauen mit dem Aufruf zur Unabhängigkeit von der Sowjetunion. Am 23. August 1989 bildeten rund zwei Millionen Teilnehmer eine sechshundert Kilometer lange Menschenkette, die von der estnischen Hauptstadt Tallinn über das lettische Riga bis zur litauischen Hauptstadt Vilnius reichte. Die längste Menschenkette, die jemals geschaffen wurde, erwies sich als der letzte Schritt, der zur lang ersehnten Unabhängigkeit führte. Dieses historische Ereignis diente der Komposition alsInspirationsquelle. Die Einleitung des ersten Satzes, Struggle for Independence“, basiert auf einem Nocturne für Klavier des bekannten litauischen Komponisten und Malers Mikalojus Konstantinas iurlionis (1875 1911), dessen thematisches Material in der gesamten Komposition verwendet wird. Dem melancholischen Anfang folgt ein mitreißendes Thema, das die Entschlossenheit der baltischen Bevölkerung widerspiegelt. Die plötzlichen aggressiven, dissonanten Akkorde und eine dominante und rhythmisch gegenläufige Bewegung in der Basstrommel kündigen an, dass der Widerstand nicht reibungslos verläuft. Für einen kurzen Moment erklingt die Hymne der Sowjetunion in den tiefen Blechbläsern, aber diese wird unerbittlich vom restlichen Orchester in den Hintergrund gedrängt, welches die litauische Nationalhymne Tautiška giesm “ (Litauen, unser Heimatland“) spielt. Der zweite Satz, Decades of Suffering“, spiegelt das Leben unter dem Joch der Sowjetunion wider. Für das Streben nach Unabhängigkeit war ein friedlicher Protest geplant, bei dem eine Menschenkette durch die baltischen Staaten Estland, Lettland und Litauen gebildet wurde. Diese Chain of Freedom“ wird im letzten Satz des Werkes beschrieben.

En 1989, la manifestation nommée « La Voie balte » (The Baltic Way) s’est tenue en Estonie, en Lettonie et en Lituanie, les pays baltes dont les citoyens demandaient être indépendants de l’Union soviétique. Le 23 ao t 1989, quelque deux millions de personnes se tenant par la main ont formé une chaîne humaine de 600 km de long reliant les trois capitales Tallinn (Estonie), Riga (Lettonie) et Vilnius (Lituanie). Cette chaîne humaine, la plus longue ce jour, donna une impulsion décisive au rétablissement d’une indépendance vivement souhaitée. Cet événement historique est devenu source d’inspiration pour cette composition. L’introduction du premier mouvement,« Struggle for Independence », est fondée sur un nocturne pour piano du célèbre compositeur et peintre letton Mikalojus Konstantinas iurlionis (1875-1911). Du matériel thématique emprunté ce nocturne est parsemé travers la présente composition. Un début mélancolique est suivi d’un thème puissant qui reflète la détermination des peuples baltes. La présence soudaine d’accords agressifs et dissonants, associés une grosse caisse dont le décalage rythmique domine, indiquent que la résistance rencontre des obstacles. Nous entendons momentanément l’hymne soviétique dans les cuivres graves, mais cet air est inexorablement repoussé l’arrière-plan par le reste de l’orchestre interprétant l’hymne national de Lettonie, « Tautiška giesm » (Lettonie, notre patrie). Le deuxième mouvement, « Decades of Suffering », dépeint la vie sous le joug de l’Union soviétique. la recherche de l’indépendance, une manifestation pacifique est organisée sous la forme d’une chaîne humaine traversant les trois pays baltes l ’Estonie, la Lettonie et la Lituanie. Le dernier mouvement de la pièce, « Chain of Freedom », exprime cet appel la liberté.

SKU: BT.MUSAM91734

ISBN 9780711938502.

Joni Mitchell's music includes some of the most distinctive protest songs of the 1960s. Blessed with a voice that is instantly heart-warming, gentle and poignant, Joni's performances grew to reflect her life and surroundings inadelicate but always direct manner. With hits including Both Sides Now and the evergreen Big Yellow Taxi her voice remains, alongside those of Paul Simon and Bob Dylan, a distinctive example of the power ofthefolk/protest tradition.

This special selection contains twenty of Joni's best-loved songs has been arranged for Piano and Voice with Guitar chords.

SKU: BT.DHP-0900226-120

This major concert work cosists o five movements.1st movement: La Laguna del ShimbeSituated high up in the Andes mountains in Northern Peru are the Huaringas, a group of lagoons in isolated and mysterious surroundings. The water has healing powersand for centuries traditional healers have settled there in small villages. From far the sick come to the Huaringas to be treated in nightly rituals, in which the hallucinating juice of the San Pedro cactus gives the prophet a look inside hispatient. The biggest lagoon is the “Laguna del Shimbe”, one of the countless wells of the immense Amazon stream.2nd movement: Los AguarunasFurther downstream in Northern Peru we come across the rain tribe of Los Aguarunas. It’s a proud, beautiful andindependent race, which has never succumbed to domination, not even from the Incas. They live from everything the forest has to offer: fish, fruit, plants, ... . They also grow some crops and live as semi-nomads. They take their fate into their ownhands and after having made contact with modern civilisation, they have integrated new elements into their lives without betraying their own ways.3rd movement: MekaronMekaron is an Indian word meaning “picture”, “soul”, “essence”. The Indians are theorigina inhabitants of the Amazon region. They either live in one place as a group or move around a large region. They all have their own political system, their own language and an intense social life. At the same time they are master of music andmedicine. “Everywhere the white man goes, he leaves a wilderness behind him”, wrote the North American Indian leader Seatl in 1885. As a result of these contacts with the whites, the disruption of most Indian societies began. (In this century alone,80 tribes have vanished completely).4th movement: KêêtuajêThis is the name of the initiating ceremony of the Krahô tribe in the Brazilian state of Goias, in which young boys and girls enter adult life. They are cleansed with water, painted with redpaint and covered with feathers, after which the ritual dance holds the entire tribe spell-bound.5th movement: Paulino FaiakanIn 1988 the Indian chiefs Faiakan and Raoni Kaiapo came to Europe to protest against the building of the Altamira dam inBrazil. As a result of the dam the Indians would be driven from their traditional land and enormous artificial would be created. The project was supported financially by, amongst others, the European Community. In February 1989 the Indian tribesaround Altamira held a protest march for the first time in their history together. Amongst other things they paid tribute tot Chico Mendez, who, murdered in 1988, was the leader of the rubber syndicate and a fierce opponent of the destruction of theBrazilian rain forest. Brazilian and world opinion was awakened. The building of the dam was -albeit temporarily - stopped.

SKU: BT.DHP-0900226-020

This major concert work cosists o five movements.1st movement: La Laguna del ShimbeSituated high up in the Andes mountains in Northern Peru are the Huaringas, a group of lagoons in isolated and mysterious surroundings. The water has healing powersand for centuries traditional healers have settled there in small villages. From far the sick come to the Huaringas to be treated in nightly rituals, in which the hallucinating juice of the San Pedro cactus gives the prophet a look inside hispatient. The biggest lagoon is the “Laguna del Shimbe”, one of the countless wells of the immense Amazon stream.2nd movement: Los AguarunasFurther downstream in Northern Peru we come across the rain tribe of Los Aguarunas. It’s a proud, beautiful andindependent race, which has never succumbed to domination, not even from the Incas. They live from everything the forest has to offer: fish, fruit, plants, ... . They also grow some crops and live as semi-nomads. They take their fate into their ownhands and after having made contact with modern civilisation, they have integrated new elements into their lives without betraying their own ways.3rd movement: MekaronMekaron is an Indian word meaning “picture”, “soul”, “essence”. The Indians are theorigina inhabitants of the Amazon region. They either live in one place as a group or move around a large region. They all have their own political system, their own language and an intense social life. At the same time they are master of music andmedicine. “Everywhere the white man goes, he leaves a wilderness behind him”, wrote the North American Indian leader Seatl in 1885. As a result of these contacts with the whites, the disruption of most Indian societies began. (In this century alone,80 tribes have vanished completely).4th movement: KêêtuajêThis is the name of the initiating ceremony of the Krahô tribe in the Brazilian state of Goias, in which young boys and girls enter adult life. They are cleansed with water, painted with redpaint and covered with feathers, after which the ritual dance holds the entire tribe spell-bound.5th movement: Paulino FaiakanIn 1988 the Indian chiefs Faiakan and Raoni Kaiapo came to Europe to protest against the building of the Altamira dam inBrazil. As a result of the dam the Indians would be driven from their traditional land and enormous artificial would be created. The project was supported financially by, amongst others, the European Community. In February 1989 the Indian tribesaround Altamira held a protest march for the first time in their history together. Amongst other things they paid tribute tot Chico Mendez, who, murdered in 1988, was the leader of the rubber syndicate and a fierce opponent of the destruction of theBrazilian rain forest. Brazilian and world opinion was awakened. The building of the dam was -albeit temporarily - stopped.

SKU: BT.DHP-1064150-010

9x12 inches. English-German-French-Dut ch.

O Heiland, reiß die Himmel auf (O Savior, Rend the Heavens Wide) was written by the German poet Friedrich von Spee (1591-1635) during the Thirty Years? War. The profound text echoes the misery of that time, but at the same time reflects hope of comfort and redemption. This well-known Advent song is sung in the Catholic as well as the Protestant Church. Jacob de Haan has used the beautiful melody for this arrangement for concert band.

O Heiland, reiß die Himmel auf (Kom tot ons, scheur de heem’len Heer) werd geschreven door de Duitse dichter Friedrich von Spee (1591-1635) in de Dertigjarige Oorlog. De indringende tekst geeft de ellende van die tijd weer,maar weerspiegelt tegelijkertijd hoop op troost en verlossing. Dit bekende adventslied wordt in zowel de katholieke als de protestantse kerk gezongen. Jacob de Haan gebruikte de mooie melodie voor dit gedragen arrangement voor hrmonieorkest.

O Heiland, reiß die Himmel auf stammt aus der Zeit des 30jährigen Krieges. Der tiefgründige Text spiegelt das Elend jener Zeit wider, gleichzeitig weist er aber auch auf die Hoffnung auf Trost und Erlösung hin. Dieses altbekannte Adventslied wird sowohl in katholischen als auch in protestantischen Kirchen gesungen. Jacob de Haan verwendete die wundervolle Melodie für seine feierliche Bearbeitung für Blasorchester.

Le texte O Heiland, reiß die Himmel auf (“Oh ! viens, Seigneur”) a été écrit par le poète allemand Friedrich von Spee (1591-1635) au cours de la guerre de Trente Ans. Il témoigne de la grande misère qui régnait l’époque, mais est aussi synonyme d’espoir, de réconfort, de rédemption. Ce cantique de l’Avent est chanté par les églises protestante et catholique. Jacob de Haan s’en est inspiré pour réaliser cet arrangement majestueux.

Il testo O Heiland, reiss die Himmel auf è stato scritto dal poeta tedesco Friedrich von Spee (1591-1635) durante la guerra dei Trenta Anni. Esso testimonia la grande miseria che regnava all’epoca, ma è anche sinonimo di speranza, conforto e redenzione. Questo cantico dell’Avvento è cantato nelle chiese protestanti e cattoliche. Jacob de Haan ne ha realizzato un arrangiamento maestoso.

SKU: HL.49017723

SKU: BT.DHP-1064150-140

9x12 inches. English-German-French-Dut ch.

O Heiland, reiß die Himmel auf (O Savior, Rend the Heavens Wide) was written by the German poet Friedrich von Spee (1591-1635) during the Thirty Years? War. The profound text echoes the misery of that time, but at the same time reflects hope of comfort and redemption. This well-known Advent song is sung in the Catholic as well as the Protestant Church. Jacob de Haan has used the beautiful melody for this arrangement for concert band.

O Heiland, reiß die Himmel auf stammt aus der Zeit des 30jährigen Krieges. Der tiefgründige Text spiegelt das Elend jener Zeit wider, gleichzeitig weist er aber auch auf die Hoffnung auf Trost und Erlösung hin. Dieses altbekannte Adventslied wird sowohl in katholischen als auch in protestantischen Kirchen gesungen. Jacob de Haan verwendete die wundervolle Melodie für seine feierliche Bearbeitung für Blasorchester.

Le texte O Heiland, reiß die Himmel auf (“Oh ! viens, Seigneur”) a été écrit par le poète allemand Friedrich von Spee (1591-1635) au cours de la guerre de Trente Ans. Il témoigne de la grande misère qui régnait l’époque, mais est aussi synonyme d’espoir, de réconfort, de rédemption. Ce cantique de l’Avent est chanté par les églises protestante et catholique. Jacob de Haan s’en est inspiré pour réaliser cet arrangement majestueux.

Il testo O Heiland, reiss die Himmel auf è stato scritto dal poeta tedesco Friedrich von Spee (1591-1635) durante la guerra dei Trenta Anni. Esso testimonia la grande miseria che regnava all’epoca, ma è anche sinonimo di speranza, conforto e redenzione. Questo cantico dell’Avvento è cantato nelle chiese protestanti e cattoliche. Jacob de Haan ne ha realizzato un arrangiamento maestoso.

SKU: BT.DHP-1084638-400

ISBN 9789043130998. 9x12 inches. German.

This new volume helps fill the need for functional trumpet and organ music that can be used in a church service or mass. The pieces follow the format of the traditional mass and are suitable for use in churches of any denomination. This publication comes with a play-along CD featuring complete performances together with organ accompaniments and an organ accompaniment part.

Er is veel vraag naar functionele muziek voor trompet en orgel als invulling van kerkdienst of mis - deze geslaagde compositie van Jacob de Haan is het antwoord op die vraag. Missa Brevis is uitermate geschikt voor uitvoeringin zowel katholieke als protestantse kerkdiensten. De uitgave wordt geleverd met een piano/orgelpartij en een meespeel- en voorbeeld-cd, waarop Frits Damrow de trompetpartij speelt.

Missa Brevis, eine Messe für Blasorchester und Chor ad libitum, kann in diversen variablen Spielstärken aufgeführt werden. Zahlreiche mögliche Instrumentenkombinationen und darüber hinaus diverse mögliche Kombinationen mit gro�en oder kleineren Chören, lassen eine Vielzahl von verschiedenen Aufführungen zu. Darüber hinaus ergeben sich durch die Orgelbegleitung weitere Aufführungsvarianten. Eine Aufstellung aller verschiedenen Besetzungsmöglichkeite n wird vom Komponisten mitgeliefert. Die Entscheidung für eine reine Instrumental- oder eine der kombinierten Varianten liegt ganz im künstlerischen oder praktischen Ermessen des Dirigenten. Die wunderschöne Musik aus der Feder vonJacob de Haan garantiert in jedem Fall einen gelungenen Auftritt!

Les oeuvres sacrées pour trompette et orgue pouvant être interprétées, la fois lors dâ??un culte ou dâ??une messe, font réellement défaut. Les différentes parties de Missa Brevis (Kyrie, Gloria, Credo, Sanctus, Benedictus et Agnus Die) conviennent autant la liturgie catholique quâ?? la liturgie protestante. Une excellente source dâ??inspiration.

I pezzi sacri per strumento e organo possono essere suonati durante il rito religioso o la messa. Le differenti parti di Missa Brevis (Kyrie, Gloria, Credo, Sanctus, Benedictus, Agnus Dei) si adattano sia alla liturgia cattolica che protestante. Il CD incluso propone la registrazione dellâ??accompagnamento allâ??organo come anche una versione dimostrativa di ogni brano, per dar modo allâ??interprete di coglierne la giusta interpretazione. Missa Brevis è unâ??eccellente fonte dâ??ispirazione. Le parti dellâ??organo sono incluse nella pubblicazione.

SKU: CA.744512

ISBN M-007-25241-0. German/English. Text: Schiller, Friedrich.

Friedric h Schillers Ode an die Freude (Ode to Joy) went on to become world-famous through the setting by Ludwig van Beethoven in 1824 in the final movement of his 9th Symphony. Today Beethoven's Ode to Joy is one of the most popular works of classical music worldwide - celebratory and powerful music which is an expression of joy, community, protest, and thanks. This catchy arrangement of Schiller's and Beethoven's Ode for chorus and piano, or optionally for chorus, band and wind instruments by Peter Schindler, stands for all these emotions. Brass riffs, jazzy harmonies, a choral setting in one to three parts, and an adaptation of the text are all highlights of special musical moments which the whole audience can join in at the end! An English singing text is included.

SKU: CA.744522

ISBN M-007-25243-4. German/English. Text: Schiller, Friedrich.

Friedric h Schillers Ode an die Freude (Ode to Joy) went on to become world-famous through the setting by Ludwig van Beethoven in 1824 in the final movement of his 9th Symphony. Today Beethoven's Ode to Joy is one of the most popular works of classical music worldwide - celebratory and powerful music which is an expression of joy, community, protest, and thanks. This catchy arrangement of Schiller's and Beethoven's Ode for chorus and piano, or optionally for chorus, band and wind instruments by Peter Schindler, stands for all these emotions. Brass riffs, jazzy harmonies, a choral setting in one to three parts, and an adaptation of the text are all highlights of special musical moments which the whole audience can join in at the end! An English singing text is included.