Songman


Book Description

“Let me in, let me in,” the Songman pleaded. What did these words mean? Kidnapped and tortured, Mary Meyers had no idea. Her only thought was to escape from the lyrical miscreant and his fiendish henchman, Dobson. When the opportunity came, Mary slipped away and traveled back home. Yet her house was cold, deserted. Too exhausted to leave, she huddled in a corner and fell asleep. Read McClaine discovered Mary’s frozen body late at night, and his only thought was to rush her to Bridgeport Hospital. However, upon reviving in the warmth of Read’s truck, Mary blatantly refused medical attention. What choice did he have but to take her to his cabin? Now Mary was warm, well-fed. If she could spend a few months in Read’s home and grow stronger, enhance her strange power, she could face the Songman again. Was there another reason she didn’t want to leave? Was she falling in love with Read McClaine, a man who detested marriage? It was time. The Songman was calling to her, willing her to return. Was she strong enough to defeat him? If she failed, her newfound friends would die, including the man she loved, Read McClaine.




Sylvie and the Songman


Book Description

"Sylvie Bartram's beloved dog, Mr. Jackson, has lost his bark. The birds have stopped singing. And in the growing silence, her dad has disappeared. Determined to find him, Sylvie and her best friend, kite-flying, tone deaf George, are drawn into the nightmare world of the Songman, a world haunted by the terrifying Woodpecker Man in his swan-powered balloon, a world where nothing can sing and no one can speak. Only Sylvie can save the earth from its terrible voiceless fate."--Dust jacket.




The Senior Songman


Book Description

Reprint of the original, first published in 1883.




The Songman


Book Description

"'With a Fenian fiddle in one ear and an Orange drum in the other', singer Tommy Sands was reared in the foothills of the Mourne Mountains. His family was immersed in folk music - his father played the fiddle, his mother the accordion. Their kitchen was a place where Protestant and Catholic farmers alike would gather to sing at the end of the day's harvesting. During the 1960s and '70s, he was the chief songwriter with The Sands Family, who played wherever they were welcome, from local wakes and weddings to New York's Carnegie Hall. His songs have been recorded by Joan Baez, Dolores Keane, Dick Gaughan and The Dubliners." "The Songman is the story of Sands' journey. He tells of his family's traditional way of life, recalling his mother tying summer sheaves while his father worked the scythe. Here are the turbulent days of the civil rights movement; The Bothy Band brawling in Brittany; encounters with Alan Stivell, Mary O'Hara and Pete Seeger; the 'boyish devilment and humour' of Ian Paisley on his radio show Country Ceili; and a 'defining moment' during the Good Friday Agreement talks, when he organized a moving impromptu performance with children and Lambeg drummers."--BOOK JACKET.




Song Man


Book Description

The author describes his attempt to write songs and get them recorded.




Songman


Book Description

Autobiographical account of author's experience as a member of the Aboriginal Stolen Generation. Bob Randall was seven years old when he was taken away from his family by white authorities. He maps the process of finding his family again, being educated, and establishing a career as an Aboriginal educator and renowned performer. Aboriginal spirituality is woven throughout the account, and Aboriginal principles about responsibilities and connections are explained. Includes colour photos, glossary of Aboriginal words in the text, references and notes, and list of abbreviations. Author is an elder of the Yankunytjatjara people of Central Australia and a registered traditional owner of Uluru.




Mr. Songman


Book Description




For the Sake of a Song


Book Description

Wangga, originating in the Daly region of Australia’s Top End, is one of the most prominent Indigenous genres of public dance-songs. This book is organised around six repertories: four from the Belyuen-based songmen Barrtjap, Muluk, Mandji and Lambudju, and two from the Wadeye-based Walakandha and Ma-yawa wangga groups, the repertories being named after the ancestral song-giving ghosts of the Marri Tjavin and Marri Ammu people respectively. Framing chapters include discussion of the genre’s social history, musical conventions and the five highly endangered languages in which the songs are composed. The core of the book is a compendium of recordings, transcriptions, translations and explanations of over 150 song items. Thanks to permissions from the composers’ families and a variety of archives and recordists, this corpus includes almost every wangga song ever recorded in the Daly region.




For the Sake of a Song


Book Description

Wangga, originating in the Daly region of Australia's Top End, is one of the most prominent Indigenous genres of public dance-songs. This book focuses on the songmen who created and performed the song




Songs that Make the Road Dance


Book Description

An important and previously unexplored body of esoteric ritual songs of the Tz’utujil Maya of Santiago Atitlán, Guatemala, the “Songs of the Old Ones” are a central vehicle for the transmission of cultural norms of behavior and beliefs within this group of highland Maya. Ethnomusicologist Linda O’Brien-Rothe began collecting these songs in 1966, and she has amassed the largest, and perhaps the only significant, collection that documents this nearly lost element of highland Maya ritual life. This book presents a representative selection of the more than ninety songs in O’Brien-Rothe’s collection, including musical transcriptions and over two thousand lines presented in Tz’utujil and English translation. (Audio files of the songs can be downloaded from the UT Press website.) Using the words of the “songmen” who perform them, O’Brien-Rothe explores how the songs are intended to move the “Old Ones”—the ancestors or Nawals—to favor the people and cause the earth to labor and bring forth corn. She discusses how the songs give new insights into the complex meaning of dance in Maya cosmology, as well as how they employ poetic devices and designs that place them within the tradition of K’iche’an literature, of which they are an oral form. O’Brien-Rothe identifies continuities between the songs and the K’iche’an origin myth, the Popol Vuh, while also tracing their composition to the late sixteenth and early seventeenth centuries by their similarities with the early chaconas that were played on the Spanish guitarra española, which survives in Santiago Atitlán as a five-string guitar.