| Rites for the Afterlife Theodore Presser Co.
Chamber Music Bass Clarinet, Bassoon, Clarinet, English Horn, Oboe, alto Saxopho...(+)
Chamber Music Bass
Clarinet, Bassoon,
Clarinet, English Horn,
Oboe, alto Saxophone,
soprano Saxophone SKU:
PR.114419980 Composed
by Stacy Garrop. Sws. Set
of Score and Parts.
32+16+16+16+16+16 pages.
Duration 16 minutes.
Theodore Presser Company
#114-41998. Published by
Theodore Presser Company
(PR.114419980). UPC:
680160681723. 9 x 12
inches. The ancient
Egyptian empire began
around 3100 B.C. and
continued for over 3000
years until Alexander the
Great conquered the
country in 332 B.C. Over
the centuries, the
Egyptian empire grew and
flourished into a highly
developed society. They
invented hieroglyphics,
built towering pyramids
(including the Great
Pyramid of Giza, the
oldest of the Seven
Wonders of the World),
and the created many
household items we still
use today, including
toothbrushes, toothpaste,
eyeliner, black ink, and
the forerunner of
modern-day paper.
Included among their
achievements were a
series of highly
developed funerary
practices and beliefs in
the Afterlife. As the
average lifespan of an
Egyptian hovered around
30 years, living past the
death of oneAs physical
body was a legitimate
concern. Egyptians
believed that upon death,
their souls would
undertake a harrowing
journey through the
Netherworld. If they
survived the horrific
creatures and arduous
trials that awaited them,
then their souls would be
reunified with their
bodies (hence the need to
preserve the body through
mummification) and live
forever in a perfect
version of the life they
had lived in Egypt. To
achieve this, Egyptians
devised around 200
magical spells and
incantations to aid souls
on the path to the
Afterlife. These spells
are collectively called
The Book of the Dead.
Particular spells would
be chosen by the family
of the deceased and
inscribed on the tombAs
walls and scrolls of
papyrus, as well as on a
stone scarab placed over
the deceasedAs heart.
Subsequent collections of
spells and mortuary
texts, such as The Book
of Gates, assisted a soul
in navigating the twelve
stages of the
Netherworld. Not only did
these spells protect and
guide the soul on this
dangerous path, but they
also served as a
safeguard against any
unbecoming behavior an
Egyptian did while alive.
For instance, if a person
had robbed another while
alive, there was a spell
that would prevent the
soulAs heart from
revealing the truth when
in the Hall of Judgment.
Rites for the Afterlife
follows the path of a
soul to the Afterlife. In
Inscriptions from the
Book of the Dead
(movement 1), the soul
leaves the body and
begins the journey,
protected by spells and
incantations written on
the tombAs walls. In
Passage though the
Netherworld (movement 2),
the soul is now on a
funerary barque, being
towed through the
Netherworld by four of
the regionAs inhabitants.
We hear the soul slowly
chanting incantations as
the barque encounters
demons, serpents,
crocodiles, lakes of
fire, and other terrors.
The soul arrives at The
Hall of Judgment in
movement 3. Standing
before forty-two divine
judges, the soul
addresses each by name
and gives a A!negative
confessionA(r) connected
to each judge (i.e. A!I
did not rob,A(r) A!I did
not do violence,A(r) and
so on). Afterwards, the
soulAs heart is put on a
scale to be weighed
against a feather of
MaAat, the goddess of
truth. If the heart
weighs more than the
feather, it will be eaten
by Ammut, a hideous
creature that lies in
wait below the scale, and
the soul will die a
second and permanent
death (this was the worst
fear of the Egyptians).
But if the heart is in
balance with the feather,
the soul proceeds onward.
The final stage of the
journey is the arrival at
The Field of Reeds
(movement 4), which is a
perfect mirror image of
the soulAs life in
ancient Egypt. The soul
reunites with deceased
family members, makes
sacrifices to the
Egyptian gods and
goddess, harvests crops
from plentiful fields of
wheat under a brilliant
blue sky, and lives
forever next to the
abundant and nourishing
waters of the Nile. Rites
for the Afterlife was
commissioned by the
Barlow Endowment on
behalf of the Akropolis
Reed Quintet, Calefax
Reed Quintet, and the
Brigham Young University
Reed Quintet. -S.G. $53.00 - Voir plus => AcheterDélais: 2 to 3 weeks | | |
| Rites for the Afterlife Theodore Presser Co.
Chamber Music Bass Clarinet, Bassoon, Clarinet, English Horn, Oboe, alto Saxopho...(+)
Chamber Music Bass
Clarinet, Bassoon,
Clarinet, English Horn,
Oboe, alto Saxophone,
soprano Saxophone SKU:
PR.11441998S Composed
by Stacy Garrop. Sws.
Full score. 32 pages.
Duration 16 minutes.
Theodore Presser Company
#114-41998S. Published by
Theodore Presser Company
(PR.11441998S). UPC:
680160681730. 9 x 12
inches. The ancient
Egyptian empire began
around 3100 B.C. and
continued for over 3000
years until Alexander the
Great conquered the
country in 332 B.C. Over
the centuries, the
Egyptian empire grew and
flourished into a highly
developed society. They
invented hieroglyphics,
built towering pyramids
(including the Great
Pyramid of Giza, the
oldest of the Seven
Wonders of the World),
and the created many
household items we still
use today, including
toothbrushes, toothpaste,
eyeliner, black ink, and
the forerunner of
modern-day paper.
Included among their
achievements were a
series of highly
developed funerary
practices and beliefs in
the Afterlife. As the
average lifespan of an
Egyptian hovered around
30 years, living past the
death of oneAs physical
body was a legitimate
concern. Egyptians
believed that upon death,
their souls would
undertake a harrowing
journey through the
Netherworld. If they
survived the horrific
creatures and arduous
trials that awaited them,
then their souls would be
reunified with their
bodies (hence the need to
preserve the body through
mummification) and live
forever in a perfect
version of the life they
had lived in Egypt. To
achieve this, Egyptians
devised around 200
magical spells and
incantations to aid souls
on the path to the
Afterlife. These spells
are collectively called
The Book of the Dead.
Particular spells would
be chosen by the family
of the deceased and
inscribed on the tombAs
walls and scrolls of
papyrus, as well as on a
stone scarab placed over
the deceasedAs heart.
Subsequent collections of
spells and mortuary
texts, such as The Book
of Gates, assisted a soul
in navigating the twelve
stages of the
Netherworld. Not only did
these spells protect and
guide the soul on this
dangerous path, but they
also served as a
safeguard against any
unbecoming behavior an
Egyptian did while alive.
For instance, if a person
had robbed another while
alive, there was a spell
that would prevent the
soulAs heart from
revealing the truth when
in the Hall of Judgment.
Rites for the Afterlife
follows the path of a
soul to the Afterlife. In
Inscriptions from the
Book of the Dead
(movement 1), the soul
leaves the body and
begins the journey,
protected by spells and
incantations written on
the tombAs walls. In
Passage though the
Netherworld (movement 2),
the soul is now on a
funerary barque, being
towed through the
Netherworld by four of
the regionAs inhabitants.
We hear the soul slowly
chanting incantations as
the barque encounters
demons, serpents,
crocodiles, lakes of
fire, and other terrors.
The soul arrives at The
Hall of Judgment in
movement 3. Standing
before forty-two divine
judges, the soul
addresses each by name
and gives a A!negative
confessionA(r) connected
to each judge (i.e. A!I
did not rob,A(r) A!I did
not do violence,A(r) and
so on). Afterwards, the
soulAs heart is put on a
scale to be weighed
against a feather of
MaAat, the goddess of
truth. If the heart
weighs more than the
feather, it will be eaten
by Ammut, a hideous
creature that lies in
wait below the scale, and
the soul will die a
second and permanent
death (this was the worst
fear of the Egyptians).
But if the heart is in
balance with the feather,
the soul proceeds onward.
The final stage of the
journey is the arrival at
The Field of Reeds
(movement 4), which is a
perfect mirror image of
the soulAs life in
ancient Egypt. The soul
reunites with deceased
family members, makes
sacrifices to the
Egyptian gods and
goddess, harvests crops
from plentiful fields of
wheat under a brilliant
blue sky, and lives
forever next to the
abundant and nourishing
waters of the Nile. Rites
for the Afterlife was
commissioned by the
Barlow Endowment on
behalf of the Akropolis
Reed Quintet, Calefax
Reed Quintet, and the
Brigham Young University
Reed Quintet. -S.G. $29.99 - Voir plus => AcheterDélais: 2 to 3 weeks | | |
| Lonely Travelers - Facile Carl Fischer
Band Bass Clarinet, Bass Drum, Bassoon, Bells, Chimes, Clarinet, Euphonium, Euph...(+)
Band Bass Clarinet, Bass
Drum, Bassoon, Bells,
Chimes, Clarinet,
Euphonium, Euphonium
T.C., Flute, Horn, Mallet
Percussion, Oboe,
Percussion 1, Percussion
2, Snare Drum, Spoons,
Timpani, Trombone,
Trumpet, Tuba, Washboard,
Whistle, alto Saxophone
and more. - Grade 2
SKU: CF.YPS231
Composed by Travis
Weller. Folio. Yps. Set
of Score and Parts.
8+2+8+2+2+5+2+2+8+4+3+3+2
+3+2+1+2+3+16 pages.
Duration 2 minutes, 14
seconds. Carl Fischer
Music #YPS231. Published
by Carl Fischer Music
(CF.YPS231). ISBN
9781491157831. UPC:
680160916436. 9 x 12
inches. The life of
railroad worker in the
early days of expansion
was lonely, and the need
for music to bolster
spirits was of great
importance. The character
singing 900 Miles is
looking forward to being
reunited with his family
after being separated
from them for
considerable time. The
Wayfaring Stranger is a
prominent American folk
and gospel song that
reflects upon the journey
through life. The
character in that song
contemplates better times
with their family in the
afterlife. Both of these
songs speak to the idea
of searching for
something beyond the
current situation in
which that person finds
themselves. The
programmatic qualities of
the work are essentially
tied to the main folk
songa900 Milesaand they
evoke the idea of where
the song found its
origins. Beyond that,
both songs connect each
of us to the sense of
belonging and family that
are the human experience.
While the music paints a
picture of someone who is
alone, that is not a
feeling I want for any
young student in our
schools today. Band is
one of the few places
where students can
discover that sense of
belonging and find a
surrogate family. While
band is a family that
might not always get
along, they can reach a
shared goal through
diligent work, caring and
encouragement. It was a
pleasure completing
Lonely Travelers for
longtime friend, superb
musician, excellent
educator and dedicated
leader in music education
Dennis Emert. His
students debuted the work
at the 2020 PMEA State
Conference. I am deeply
appreciative of Dennis
and the friendship,
encouragement and
perspective he shared
with me over the years
teaching in the same
region. The opening
flute, clarinet and alto
saxophone part can be
performed by the entire
section or as a solo at
the discretion of the
director. The washboard
and spoon part can be
doubled as players allow.
I would suggest bringing
these students to the
front of the stage to get
the sound of both
instruments to the
audience. As the piece
develops and Wayfaring
Stranger is layered with
900 Miles, please remind
your ensemble to play so
they can hear each other,
not so they are
individually heard. I
thank you and your
ensemble in advance as
you begin this journey
together in search of
Lonely Travelers. The
life of railroad worker
in the early days of
expansion was lonely, and
the need for music to
bolster spirits was of
great importance. The
character singing 900
Miles is looking forward
to being reunited with
his family after being
separated from them for
considerable time. The
Wayfaring Stranger is a
prominent American folk
and gospel song that
reflects upon the journey
through life. The
character in that song
contemplates better times
with their family in the
afterlife. Both of these
songs speak to the idea
of searching for
something beyond the
current situation in
which that person finds
themselves. The
programmatic qualities of
the work are essentially
tied to the main folk
song--900 Miles--and they
evoke the idea of where
the song found its
origins. Beyond that,
both songs connect each
of us to the sense of
belonging and family that
are the human experience.
While the music paints a
picture of someone who is
alone, that is not a
feeling I want for any
young student in our
schools today. Band is
one of the few places
where students can
discover that sense of
belonging and find a
surrogate family. While
band is a family that
might not always get
along, they can reach a
shared goal through
diligent work, caring and
encouragement. It was a
pleasure completing
Lonely Travelers for
longtime friend, superb
musician, excellent
educator and dedicated
leader in music education
Dennis Emert. His
students debuted the work
at the 2020 PMEA State
Conference. I am deeply
appreciative of Dennis
and the friendship,
encouragement and
perspective he shared
with me over the years
teaching in the same
region. The opening
flute, clarinet and alto
saxophone part can be
performed by the entire
section or as a solo at
the discretion of the
director. The washboard
and spoon part can be
doubled as players allow.
I would suggest bringing
these students to the
front of the stage to get
the sound of both
instruments to the
audience. As the piece
develops and Wayfaring
Stranger is layered with
900 Miles, please remind
your ensemble to play so
they can hear each other,
not so they are
individually heard. I
thank you and your
ensemble in advance as
you begin this journey
together in search of
Lonely Travelers. The
life of railroad worker
in the early days of
expansion was lonely, and
the need for music to
bolster spirits was of
great importance. The
character singing 900
Miles is looking forward
to being reunited with
his family after being
separated from them for
considerable time. The
Wayfaring Stranger is a
prominent American folk
and gospel song that
reflects upon the journey
through life. The
character in that song
contemplates better times
with their family in the
afterlife. Both of these
songs speak to the idea
of searching for
something beyond the
current situation in
which that person finds
themselves. The
programmatic qualities of
the work are essentially
tied to the main folk
song—900
Miles—and they
evoke the idea of where
the song found its
origins. Beyond that,
both songs connect each
of us to the sense of
belonging and family that
are the human
experience.While the
music paints a picture of
someone who is alone,
that is not a feeling I
want for any young
student in our schools
today. Band is one of the
few places where students
can discover that sense
of belonging and find a
surrogate family. While
band is a family that
might not always get
along, they can reach a
shared goal through
diligent work, caring and
encouragement. It was a
pleasure completing
Lonely Travelers for
longtime friend, superb
musician, excellent
educator and dedicated
leader in music education
Dennis Emert. His
students debuted the work
at the 2020 PMEA State
Conference. I am deeply
appreciative of Dennis
and the friendship,
encouragement and
perspective he shared
with me over the years
teaching in the same
region.The opening flute,
clarinet and alto
saxophone part can be
performed by the entire
section or as a solo at
the discretion of the
director. The washboard
and spoon part can be
doubled as players allow.
I would suggest bringing
these students to the
front of the stage to get
the sound of both
instruments to the
audience. As the piece
develops and Wayfaring
Stranger is layered with
900 Miles, please remind
your ensemble to play so
they can hear each other,
not so they are
individually heard. I
thank you and your
ensemble in advance as
you begin this journey
together in search of
Lonely Travelers. $65.00 - Voir plus => AcheterDélais: 24 hours - In Stock | | |
| Lonely Travelers - Facile Carl Fischer
Band Bass Clarinet, Bass Drum, Bassoon, Bells, Chimes, Clarinet, Euphonium, Euph...(+)
Band Bass Clarinet, Bass
Drum, Bassoon, Bells,
Chimes, Clarinet,
Euphonium, Euphonium
T.C., Flute, Horn, Mallet
Percussion, Oboe,
Percussion 1, Percussion
2, Snare Drum, Spoons,
Timpani, Trombone,
Trumpet, Tuba, Washboard,
Whistle, alto Saxophone
and more. - Grade 2
SKU: CF.YPS231F
Composed by Travis
Weller. Sws. Yps. Full
score. 16 pages. Duration
2 minutes, 14 seconds.
Carl Fischer Music
#YPS231F. Published by
Carl Fischer Music
(CF.YPS231F). ISBN
9781491157824. UPC:
680160916429. 9 x 12
inches. The life of
railroad worker in the
early days of expansion
was lonely, and the need
for music to bolster
spirits was of great
importance. The character
singing 900 Miles is
looking forward to being
reunited with his family
after being separated
from them for
considerable time. The
Wayfaring Stranger is a
prominent American folk
and gospel song that
reflects upon the journey
through life. The
character in that song
contemplates better times
with their family in the
afterlife. Both of these
songs speak to the idea
of searching for
something beyond the
current situation in
which that person finds
themselves. The
programmatic qualities of
the work are essentially
tied to the main folk
songa900 Milesaand they
evoke the idea of where
the song found its
origins. Beyond that,
both songs connect each
of us to the sense of
belonging and family that
are the human experience.
While the music paints a
picture of someone who is
alone, that is not a
feeling I want for any
young student in our
schools today. Band is
one of the few places
where students can
discover that sense of
belonging and find a
surrogate family. While
band is a family that
might not always get
along, they can reach a
shared goal through
diligent work, caring and
encouragement. It was a
pleasure completing
Lonely Travelers for
longtime friend, superb
musician, excellent
educator and dedicated
leader in music education
Dennis Emert. His
students debuted the work
at the 2020 PMEA State
Conference. I am deeply
appreciative of Dennis
and the friendship,
encouragement and
perspective he shared
with me over the years
teaching in the same
region. The opening
flute, clarinet and alto
saxophone part can be
performed by the entire
section or as a solo at
the discretion of the
director. The washboard
and spoon part can be
doubled as players allow.
I would suggest bringing
these students to the
front of the stage to get
the sound of both
instruments to the
audience. As the piece
develops and Wayfaring
Stranger is layered with
900 Miles, please remind
your ensemble to play so
they can hear each other,
not so they are
individually heard. I
thank you and your
ensemble in advance as
you begin this journey
together in search of
Lonely Travelers. The
life of railroad worker
in the early days of
expansion was lonely, and
the need for music to
bolster spirits was of
great importance. The
character singing 900
Miles is looking forward
to being reunited with
his family after being
separated from them for
considerable time. The
Wayfaring Stranger is a
prominent American folk
and gospel song that
reflects upon the journey
through life. The
character in that song
contemplates better times
with their family in the
afterlife. Both of these
songs speak to the idea
of searching for
something beyond the
current situation in
which that person finds
themselves. The
programmatic qualities of
the work are essentially
tied to the main folk
song--900 Miles--and they
evoke the idea of where
the song found its
origins. Beyond that,
both songs connect each
of us to the sense of
belonging and family that
are the human experience.
While the music paints a
picture of someone who is
alone, that is not a
feeling I want for any
young student in our
schools today. Band is
one of the few places
where students can
discover that sense of
belonging and find a
surrogate family. While
band is a family that
might not always get
along, they can reach a
shared goal through
diligent work, caring and
encouragement. It was a
pleasure completing
Lonely Travelers for
longtime friend, superb
musician, excellent
educator and dedicated
leader in music education
Dennis Emert. His
students debuted the work
at the 2020 PMEA State
Conference. I am deeply
appreciative of Dennis
and the friendship,
encouragement and
perspective he shared
with me over the years
teaching in the same
region. The opening
flute, clarinet and alto
saxophone part can be
performed by the entire
section or as a solo at
the discretion of the
director. The washboard
and spoon part can be
doubled as players allow.
I would suggest bringing
these students to the
front of the stage to get
the sound of both
instruments to the
audience. As the piece
develops and Wayfaring
Stranger is layered with
900 Miles, please remind
your ensemble to play so
they can hear each other,
not so they are
individually heard. I
thank you and your
ensemble in advance as
you begin this journey
together in search of
Lonely Travelers. The
life of railroad worker
in the early days of
expansion was lonely, and
the need for music to
bolster spirits was of
great importance. The
character singing 900
Miles is looking forward
to being reunited with
his family after being
separated from them for
considerable time. The
Wayfaring Stranger is a
prominent American folk
and gospel song that
reflects upon the journey
through life. The
character in that song
contemplates better times
with their family in the
afterlife. Both of these
songs speak to the idea
of searching for
something beyond the
current situation in
which that person finds
themselves. The
programmatic qualities of
the work are essentially
tied to the main folk
song—900
Miles—and they
evoke the idea of where
the song found its
origins. Beyond that,
both songs connect each
of us to the sense of
belonging and family that
are the human
experience.While the
music paints a picture of
someone who is alone,
that is not a feeling I
want for any young
student in our schools
today. Band is one of the
few places where students
can discover that sense
of belonging and find a
surrogate family. While
band is a family that
might not always get
along, they can reach a
shared goal through
diligent work, caring and
encouragement. It was a
pleasure completing
Lonely Travelers for
longtime friend, superb
musician, excellent
educator and dedicated
leader in music education
Dennis Emert. His
students debuted the work
at the 2020 PMEA State
Conference. I am deeply
appreciative of Dennis
and the friendship,
encouragement and
perspective he shared
with me over the years
teaching in the same
region.The opening flute,
clarinet and alto
saxophone part can be
performed by the entire
section or as a solo at
the discretion of the
director. The washboard
and spoon part can be
doubled as players allow.
I would suggest bringing
these students to the
front of the stage to get
the sound of both
instruments to the
audience. As the piece
develops and Wayfaring
Stranger is layered with
900 Miles, please remind
your ensemble to play so
they can hear each other,
not so they are
individually heard. I
thank you and your
ensemble in advance as
you begin this journey
together in search of
Lonely Travelers. $11.00 - Voir plus => AcheterDélais: 1 to 2 weeks | | |
| Jarba, Mare Jarba Chorale SATB Carl Fischer
Choral SATB choir SKU: CF.CM9700 Composed by Hungarian Folk. Arranged by ...(+)
Choral SATB choir SKU:
CF.CM9700 Composed by
Hungarian Folk. Arranged
by Stacy Garrop. 20
pages. Duration 4:44.
Carl Fischer Music
#CM9700. Published by
Carl Fischer Music
(CF.CM9700). ISBN
9781491160008. UPC:
680160918607. Key: A
minor. Hungarian.
Hungarian Folk. In
2014, Chanticleer
commissioned me to make a
new arrangement of the
Hungarian-Romani folk
song Jarba, Mare Jarba
for their 2014 touring
program. Passed down
orally through the Romani
communities, this
beautiful folk song, with
text in a language called
Beas (beh-osh), speaks of
a deep longing to visit
one's homeland, a place
where the singer can
never return. Chanticleer
consists of twelve men
whose vocal ranges span
from low bass to high
soprano, equivalent to
the range of a mixed
choir of women and men. I
composed slow sections of
original material to
represent the singers'
longing to return home;
these are interspersed
with the folk song's
traditional fast
sections. The
incorporated shouts and
calls in the score are
typically found in the
performance of Central
European folk songs. I
hope you enjoy singing
this new version of
Jarba, Mare Jarba that
contains all of the vigor
and excitement of the
Chanticleer version.
PERFORMANCE NOTES All
spoken sounds (indicated
by x noteheads) should be
performed by individuals.
Feel free to elaborate
with more sounds of your
own in the tradition of
Eastern European folk
music. If the piece is
memorized, feel free to
experiment with clapping
on the off-beats of m. 93
to the end. TEXT
Transliteration Jarba,
mare jarba mas duce a
casa, da nu pot ca am
jurat, Jarba, mare jarba
mas duce a casa, da nu
pot ca am jurat. Mare
jarba, verde jarba nu me
pot duce a casa. Jarba,
mare jarba mas duce a
casa, da nu pot ca am
jurat. O mers mama de pe
sat, O lasat coliba
goala, Infrunzitu,
ingurzitu da plina de
saracie, da plina de
saracie. Mare jarba,
verde jarba nu me pot
duce a casa. Jarba, mare
jarba mas duce a casa, da
nu pot ca am jurat.
Translation Green grass,
tall grass, I would like
to go home, but I cannot,
because I have sworn not
to. Tall grass, green
grass - oh, that I cannot
go home! My mother has
left the village; she
left the hut empty,
Adorned with leaves but
full of poverty. Tall
grass, green grass - oh,
that I cannot go home!
Tall grass, green grass -
I would like to go home.
but I cannot, because I
have sworn not to. Stacy
Garrop's music is
centered on dramatic and
lyrical storytelling. The
sharing of stories is a
defining element of our
humanity; we strive to
share with others the
experiences and concepts
that we find compelling.
She shares stories by
taking audiences on sonic
journeys - some simple
and beautiful, while
others are complicated
and dark - depending on
the needs and dramatic
shape of the story.
Garrop served as the
first Emerging Opera
Composer of Chicago Opera
Theater's Vanguard
Program. She also held a
3-year
composer-in-residence
position with the
Champaign-Urbana Symphony
Orchestra, funded by New
Music USA and the League
of American Orchestras.
She has received numerous
awards and grants
including an Arts and
Letters Award in Music
from the American Academy
of Arts and Letters,
Fromm Music Foundation
Grant, Barlow Prize, and
three Barlow Endowment
commissions, along with
prizes from competitions
sponsored by the Detroit
Symphony Orchestra, Civic
Orchestra of Chicago,
Omaha Symphony, New
England Philharmonic,
Boston Choral Ensemble,
Utah Arts Festival, and
Pittsburgh New Music
Ensemble. She is a
Cedille Records artist;
her works are
commercially available on
more than ten additional
labels. Her catalog
covers a wide range, with
works for orchestra,
opera, oratorio, wind
ensemble, choir, art
song, various sized
chamber ensembles, and
works for solo
instruments. Notable
commissions include My
Dearest Ruth for soprano
and piano with text by
Martin Ginsburg, the
husband of the late
Supreme Court Justice
Ruth Bader Ginsburg, The
Transformation of Jane
Doe for Chicago Opera
Theater, The Battle for
the Ballot for the
Cabrillo Festival
Orchestra, Goddess
Triptych for the St.
Louis Symphony Orchestra,
Glorious Mahalia for the
Kronos Quartet, Give Me
Hunger for Chanticleer,
Rites for the Afterlife
for the Akropolis and
Calefax Reed Quintets,
and Terra Nostra: an
oratorio about our
planet, commissioned by
the San Francisco Choral
Society and Piedmont East
Bay Children's Chorus.
Garrop previously served
as composer-in-residence
with the Albany Symphony
and Skaneateles Festival,
and as well as on faculty
of the Fresh Inc Festival
(2012-2017). She taught
composition and
orchestration full-time
at Roosevelt University
2000-2016) before leaving
to launch her freelance
career. She earned
degrees in music
composition at the
University of
Michigan-Ann Arbor
(B.M.), University of
Chicago (M.A.), and
Indiana
University-Bloomington
(D.M.). In 2014,
Chanticleer commissioned
me to make a new
arrangement of the
Hungarian-Romani folk
song Jarba, Mare Jarba
for their 2014 touring
program. Passed down
orally through the Romani
communities, this
beautiful folk song, with
text in a language called
Beas (beh-osh), speaks of
a deep longing to visit
one’s homeland, a
place where the singer
can never return.
Chanticleer consists of
twelve men whose vocal
ranges span from low bass
to high soprano,
equivalent to the range
of a mixed choir of women
and men. I composed slow
sections of original
material to represent the
singers’ longing
to return home; these are
interspersed with the
folk song’s
traditional fast
sections. The
incorporated shouts and
calls in the score are
typically found in the
performance of Central
European folk songs. I
hope you enjoy singing
this new version of
Jarba, Mare Jarba that
contains all of the vigor
and excitement of the
Chanticleer
version.PERFORMANCE
NOTESAll spoken sounds
(indicated by x
noteheads) should be
performed by individuals.
Feel free to elaborate
with more sounds of your
own in the tradition of
Eastern European folk
music.If the piece is
memorized, feel free to
experiment with clapping
on the off-beats of m. 93
to the
end.TEXTTransliterationJa
rba, mare jarba mas duce
a casa, da nu pot ca am
jurat, Jarba, mare jarba
mas duce a casa, da nu
pot ca am jurat. Mare
jarba, verde jarba nu me
pot duce a casa.Jarba,
mare jarba mas duce a
casa, da nu pot ca am
jurat.O mers mama de pe
sat, O lasat coliba
goala,Infrunzitu,
ingurzitu da plina de
saracie, da plina de
saracie. Mare jarba,
verde jarba nu me pot
duce a casa.Jarba, mare
jarba mas duce a casa, da
nu pot ca am
jurat.TranslationGreen
grass, tall grass, I
would like to go home,
but I cannot, because I
have sworn not to.Tall
grass, green grass
– oh, that I
cannot go home!My mother
has left the village; she
left the hut empty,
Adorned with leaves but
full of poverty.Tall
grass, green grass
– oh, that I
cannot go home! Tall
grass, green grass
– I would like to
go home.but I cannot,
because I have sworn not
to.Stacy Garrop’s
music is centered on
dramatic and lyrical
storytelling. The sharing
of stories is a defining
element of our humanity;
we strive to share with
others the experiences
and concepts that we find
compelling. She shares
stories by taking
audiences on sonic
journeys – some
simple and beautiful,
while others are
complicated and dark
– depending on the
needs and dramatic shape
of the story.Garrop
served as the first
Emerging Opera Composer
of Chicago Opera
Theater’s Vanguard
Program. She also held a
3-year
composer-in-residence
position with the
Champaign-Urbana Symphony
Orchestra, funded by New
Music USA and the League
of American Orchestras.
She has received
numerous awards and
grants including an
Arts and Letters Award in
Music from the American
Academy of Arts and
Letters, Fromm Music
Foundation Grant, Barlow
Prize, and three Barlow
Endowment commissions,
along with prizes from
competitions sponsored by
the Detroit Symphony
Orchestra, Civic
Orchestra of Chicago,
Omaha Symphony, New
England Philharmonic,
Boston Choral Ensemble,
Utah Arts Festival, and
Pittsburgh New Music
Ensemble. She is a
Cedille Records artist;
her works are
commercially available on
more than ten additional
labels.Her catalog covers
a wide range, with works
for orchestra, opera,
oratorio, wind ensemble,
choir, art song, various
sized chamber ensembles,
and works for solo
instruments. Notable
commissions include My
Dearest Ruth for
soprano and piano with
text by Martin Ginsburg,
the husband of the late
Supreme Court Justice
Ruth Bader
Ginsburg, The
Transformation of Jane
Doe for Chicago Opera
Theater, The Battle for
the Ballot for the
Cabrillo Festival
Orchestra, Goddess
Triptych for the St.
Louis Symphony Orchestra,
Glorious Mahalia for
the Kronos Quartet, Give
Me Hunger for
Chanticleer, Rites for
the Afterlife for the
Akropolis and Calefax
Reed Quintets,
and Terra
Nostra:Â an oratorio
about our planet,
commissioned by the San
Francisco Choral Society
and Piedmont East Bay
Children’s
Chorus.Garrop previously
served as
composer-in-residence
with the Albany Symphony
and Skaneateles Festival,
and as well as on faculty
of the Fresh Inc Festival
(2012-2017). She taught
composition and
orchestration full-time
at Roosevelt University
2000-2016) before leaving
to launch her freelance
career. She earned
degrees in music
composition at the
University of
Michigan-Ann Arbor
(B.M.), University of
Chicago (M.A.), and
Indiana
University-Bloomington
(D.M.).ÂÂ. $3.00 - Voir plus => AcheterDélais: 1 to 2 weeks | | |
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SKU: AP.74-1843538417 By Led Zeppelin. Artist/Personality; Reference Text...(+)
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Led Zeppelin.
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Drum Play-Along Volume 28. By Avenged Sevenfold. Drum Play-Along. Rock. Softcove...(+)
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