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Mark Lamson Teaching

What Do Children Think About Learning World Music?

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Toda Criança Pode Aprender (“Every Child Can Learn”), the blog of the Brazilian NGO Laboratório de Educação (“Education Laboratory”), published a fine article on the Center for World Music’s World Music in the Schools program. Here’s a translation:

What do children think about contact with music from other cultures?

October 30, 2017

This article is part of the series: What children think about . . .

Discover the children’s point of view about learning songs from other countries!

In 1963, the Center for World Music was created in San Diego, a nonprofit organization that promotes meetings and presentations by artists from different cultures with the goal of broadening social awareness of diversity.

Over time, the children’s audience became part of the project’s focus and integrated into the curriculum of some schools in San Diego County. The idea was to invest in the education of children so that they could learn from a young age about music, but mainly about the diversity and richness of contact with different cultures. (Read more about the musical experience and development of the child by clicking here and here.)

The Center for World Music has also posted an interesting video that shows the children’s point of view about interacting with instruments, artists and songs from diverse backgrounds! It is worth viewing:

[Transcript:]

What do you love abou music class?

“I like to have the experience of listening to and playing music from other countries.”

What have you learned?

“I learned to play different instruments, from gamelan to the ukulele.”

What do you like best in music class?

“I like to learn new melodies and how to use new instruments like gamelan. It’s cool!”

What do you like best in music class?

“I love having the chance to use different instruments that other schools do not use.”

What did you learn?

“I’ve learned that practice makes almost perfect, never to full perfection, but it helps a lot, because you will not always get it at first.”

“It really brings out the best in you because you really need to do your best and focus on music.”

To learn more about the project, we also recommend listening to the Center for World Music’s executive director, Monica Emery:

[Transcript:]

“The Center for World Music started in 1963, and at that time we were primarily focused on adult audiences. Then we quickly realized that children were the future, and so now we reach 5,000 students across San Diego County. We teach world music in the classrooms because we want to create a society that is more open, accepting, and compassionate. In 1999, we launched our World Music in the Schools program, to bring hands-on world music education into the San Diego classroom. This program is not just about music, this is about children learning through music about themselves and the world around them. We bring master artists and musical instruments from around the world into to the classroom, so children have a hands-on experience with these instruments and the cultures from which they come. If you want to be part of this transformational program, visit us at www.centerforworldmusic.org.”

Here’s where you can learn more about World Music in the Schools!

 

Bodhran

The Bodhrán: Ancient Sound of Irish Percussion

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This article is one in a series of reports on the fascinating variety of musical instruments that audience members encounter through Center for World Music programs.

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When I was a young lad in Cork, Ireland the bodhrán (pronounced bow-rawn, like cow brawn) was commonly considered as the “ancient sound of Irish percussion.”  Indeed, we are told that the bodhrán was used to summon the fairies from their magic fort on full-moon nights. Many novice players could not understand why this profound sound of the past was not widely featured in traditional Irish music sessions across the world. After all, they would say, isn’t this “the Irish drum”? Little did we know that the opposite was the case. While teaching bodhrán in upstate New York at the Catskills Irish Arts Week, I sat in on an eye-opening lecture by Fintan Vallely entitled “Hunting for Borr-án: Shaking a Stick at the Origin Myths Concerning the Irish Drum.” My world as a bodhrán player was completely dismantled.


Through long research, Fintan had found that the bodhrán has been a part of Irish music for only the last 200 years, if that. Its use was not widespread and was generally reserved for only the wildest of parties. As Fintan puts it in his notes on the talk:

[stbpro id=”Enfold”]

“. . . what is the history of the bodhrán? What we know so far is driven by myth and wishful thinking. . . . the famous Irish drum has no ancient artistic past: at the best it was only ever just a tambourine. The Irish device, from which the word ‘bodhrán’ comes, most likely originally meant an agricultural and domestic tray or container — even a sieve. Yet the bodhrán IS around, and being brilliantly played, as solid an art and presence as the harp or the pipes. We borrowed the device from [minstrel shows] or the Salvation Army, the rhythms from dancers’ feet, and we synthesised the modern playing style from the sounds of Ulster Lambeggers, Indian tabla tippers and Scottish pipe-band snare drummers.”[/stbpro]

Today the bodhrán is a rapidly-developing Irish drum, in both its design and its playing style. It was brought from its humble origins in rural celebrations to public attention in concert halls and theaters by Seán Ó Riada and Peadar Mercier in the 1960s, and featured prominently in the ensembles Ceoltóirí Chualann and the Chieftains. From there it has exploded across the globe and become a mainstay at many Irish music sessions and home fireplaces. Johnny “Ringo” McDonogh is noted as the first player to damp the sound with one hand on the back of the instrument, and many others have further developed this style of two-hand playing. In addition, tunable bodhráns have improved the tone more concretely, and turned the humble farm utensil into a sophisticated musical instrument.

At the age of 19, I stumbled into the Douglas, County Cork branch of Comhaltas Ceoltóirí Éireann, a non-profit organization whose mission is to preserve and promote Irish traditional performing arts. It was there that a tiny 6-inch bodhrán with a hole in it was thrust into my hands, and I was steered into a bodhrán class with teacher Eric Cunningham. The rest is history. Today, I play a 14-inch Metloef bodhrán, although many instruments of old were 18 to 20 inches in diameter. According to Fintan’s research, those larger sizes were prevalent because old spinning wheels were used as the rim of the instrument. Personally, I find the larger diameters too cumbersome, although other players still prefer them. Two pieces of wood in the shape of a cross, placed within the back-side frame are common in the larger drums, but I feel that they are a hindrance to playing the smaller instruments that I prefer.

In the past, the performer’s bare hand was most commonly used to beat the drum, as demonstrated by the great Rónán Ó Snodaigh. Nowadays, however, a stick called a cípín is typically used. Ideally, the cípín matches the length of the player’s hand, from outstretched thumb to outstretched baby finger, as this is about as much weight as any one’s wrist can withstand for extended playing. When both ends of the cípín are used, this is known as the “Kerry” style of bodhrán playing. A different style, known as “top end,” uses only one end of the stick and is characterized by a heavy emphasis on upstrokes of the cípín. 

Videos of the bodhrán:
The Gallant Fusiliers by Máirtín de Cógáin
Bodhran jigs – Karl Nesbitt & Tommie Cunniffe
www.MairtinMusic.com

— Máirtín de Cógáin is an actor, singer, percussionist, storyteller, playwright, dancer, and teaching artist for the Center for World Music.

Didgeridoo

The Didjeridu of Australia

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This article is one in a series of reports on the fascinating variety of musical instruments that audience members encounter through Center for World Music programs.

MORE INSTRUMENTS

The didjeridu (or didgeridoo) is a deceptively simple instrument in construction. Nevertheless, it can produce extremely complex music in the hands of an expert player. It is simply a tube with no reed, finger holes or moving parts of any kind. The player creates rhythm and shifts of timbre and pitch with movement of the breath, lips, tongue, cheeks, throat, vocal cords, and stomach muscles. “Circular breathing” is employed to produce continuous sound, whether a simple drone or an intricate rhythm.

 

A rough map of the origins of the didjeridu.

Aboriginal people of northern Australia invented the instrument and still use it in ceremonial and daily life today. Didjeridu is not in fact an Aboriginal term, but an onomatopoeic word created by European settlers describing the sound produced by traditional players. There are many words for the instrument in Aboriginal languages. The best known around the world are yidaki from northeast Arnhem Land and mago from west Arnhem Land. In both regions, it is also common to hear the word bambu used. Bamboo was occasionally in use at the time of European contact, but has now fallen out of favor with Aboriginal players.

Djalu Gurruwiwi begins chopping down a stringybark tree (Eucalyptus tetradonta) to craft a didjeridu.

These days, people around the world make didjeridus out of a wide variety of materials. Traditionally, however, instruments are made from trunks of eucalyptus trees that have been hollowed out by termites commonly known as “white ants.” A craftsman scans a forest for likely instruments, then taps a tree up and down to evaluate the hollow inside. If it sounds good, the tree is felled, cut to length, stripped of its bark and carved down to match the interior hollow.

If the natural hollow of the wood at the top is too big or irregularly shaped, a material found in bee nests called “sugarbag” is formed into a mouthpiece. Sugarbag is a black, gummy substance native Australian bees make by mixing their wax with eucalyptus tree resin, not the yellow wax of European bees that is often seen on instruments made for the tourist market. Instruments made for sale or special ceremonies may be elaborately decorated with clan designs related to the artist, but most didgeridoos in everyday use in northern Australia are unpainted or wrapped top to bottom in duct or electrical tape to hold them together through inevitable cracking as the wood dries.

Milkay Mununggurr accompanies ceremonial song with a didjeridu completely wrapped in tape.

Traditional Aboriginal players continue to use age-old tonguing techniques that stem from their language and are foreign to most outsiders. As the instrument has spread globally, many more styles have developed around the world, from new age drones to beatboxing, in both solo and ensemble settings.

Witiyana Marika and Milkayngu Mununggurr of Yothu Yindi perform a
traditional Yolngu song with didjeridu

Randin Graves plays contemporary didjeridu music with guitar

— Randin Graves is a composer, multi-instrumentalist, and one of the world’s leading non-Aboriginal exponents of the Australian didjeridu.

For more information on the didjeridu at its origin, visit YidakiStory.com, which Randin created in collaboration with many Yolngu Aboriginal people as part of his Fulbright Fellowship and Master’s Degree project.

Thai Jakhee

The Southeast Asian Jakhee

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The jakhee (จะเข้) is a plucked string instrument with three strings and eleven wooden frets, found in Thailand, Myanmar, and Cambodia. The name is derived from the Thai word for crocodile, jaurakhee, because the body of the instrument is shaped like a crocodile, and it is sometimes elaborately carved to represent one. The body is made from wood, often from the jackfruit tree, carved out of one piece and covered with a flat lid on the bottom which has sound holes and five short legs.

Crocodile Jakhee

To play the jakhee, the player tightly ties a large pick to their right index finger. The right hand rests against the body of the instrument and the hand rocks back-and-forth over the strings in an arc-shaped motion, plucking strings individually or strumming across all three. The pick is often made from hardwood, bone, ivory or ceramic. The instrument itself can be decorated in elaborate patterns with gold paint, mother-of-pearl, lighter colored wood trim, bone, white resin or ivory. It has two silk or nylon strings, tuned to Do and Sol, and one metal string tuned to Do an octave lower, and they are strung over a curved bridge that gives the instruments a buzzing timbre, similar the javari bridge on Indian instruments such as the sitar.

jakhee-supeena

Supeena Insee Adler playing jakhee

Traditionally, a player sits with legs folded back to one side on the floor behind the instrument, but today it is common for the instrument to be elevated so the player may sit on a chair. The jakhee is often played as a solo instrument, but it is also found in classical ensembles, including the khrueang sai (stringed instruments) and mohoorii ensembles.

The stringed ensemble consists of one jakhee, one sau duang (two-stringed hardwood fiddle with python skin), one sau uu (two stringed fiddle with coconut shell body covered with cow skin), one khlui (wooden vertical flute), thoon-rammanna (a set of two drums), and ching (cymbals). It originated in the royal palace and is often used in entertainment settings, at schools, universities, communities, and temple festivals, and funerals.

The khrueangsai pii chawaa ensemble

The khrueangsai pii chawaa ensemble

Another, much rarer, kind of ensemble combines the small stringed instrument ensemble with quadruple-reed oboe and a pair of drums (klaung khaek). It is called khrueangsai pii chawaa, or stringed instrument ensemble with Javanese oboe. This ensemble is closely associated with royalty and plays both entertainment and ritual music, and was the subject of my Ph.D. dissertation at the University of California Riverside, entitled Music for the Few: Nationalism and Thai Royal Authority.

This article is one in a series of reports on the fascinating variety of musical instruments that audience members encounter through Center for World Music programs.

MORE INSTRUMENTS

Want to see videos?

Supeena Insee Adler demonstrating the jakhee at UCLA. View here. 

Chin Kim Yai performed by Saharat Chanchalerm and orchestra at the Thai Cultural Center in Bangkok, Thailand. View here.

Thirty-five jakhee players perform at the funeral of their music teacher, khruu Thaungdii  Sujaritkul. View here. 

A khrueangsai pii chawaa ensemble performing at Chulalongkorn University, Thailand. View here.

—Supeena Insee Adler, Ph.D., is adjunct assistant professor at UCLA, ethnomusicologist, and performer. She also teaches Thai music at the Thai Buddhist Temple in Escondido, California.

Máirtín de Cógáin, 21st Century Irish Storyteller

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We warmly welcome Máirtín de Cógáin, who joins World Music in the Schools as a teaching artist in residence.

Máirtín de Cógáin-drumming-2Center for World Music artist in residence Máirtín de Cógáin is a singing, dancing, story-telling bodhrán (Irish frame drum) player, who also is a noted playwright and actor. He performs all over the United States, as well as in his native Ireland. An infectious personality, Máirtín pleasantly commands the attention of all audiences, from concert halls to intimate porches.

Descended from a long line of storytellers, Máirtín is the winner of two All-Ireland awards from Comhaltas Ceoltóirí Éireann. He often tours with The Máirtín de Cógáin Project, The Fuchsia Band, or Gailfean. A true promoter of “the Ballad,” he searches for those forgotten songs of old and breathes new life into them, as well as writing some new songs of his own. Máirtín learned from many famous Irish singers such as Danni Maichi Ua Súilleabháin, Séamus Mac Mathúna, and Ciarán Dwyer. He is a fluent speaker of Irish (Gaelic) who was brought up in a bilingual home, and attended primary and secondary schools taught in Irish. Máirtín holds a degree in the Irish language from University College Cork.

Máirtín de Cógáin-drummingIf not on stage singing, storytelling, dancing, or playing the bodhrán, Máirtín is treading the boards as an actor, notably in the film The Wind that Shakes the Barley. He has co-written many productions with the Be Your Own Banana Theatre Company, recently playing De Bogman off-Broadway in New York.

Máirtín has been playing the bodhrán for many years, learning first from Eric Cunningham (The New De Danann) and later from Colm Murphy (The Old De Danann). Máirtín has taught bodhrán technique at the Catskills Irish Arts Week, Augusta Irish Week, as well as giving workshops at major U.S. festivals including the Kansas City Irish Fest, CelticFest Mississippi, Minnesota Irish Fair, and La Crosse IrishFest. He also gives private lessons in the San Diego area and along the road while touring.

Máirtín de Cógáin-dancing

A traditional brush dance with his father Barry Cogan

Growing up in a house full of dancing, Máirtín helped teach the steps at the family-run céilís (social gatherings) from an early age, and now teaches the folk dances of Cork to dancers everywhere.

Máirtín makes friends wherever he goes. In a very short time, de Cógáin has become a regular performer at some of the most prestigious Irish festivals in the U.S. Although he can often be found leading a tour group in Ireland, or entertaining guests on a traditional Irish music-themed cruise ship, he now spends most of his time in California, where he lives with his wife Mitra and their young son, who shows great promise as a dancer and bodhrán player himself.

Want to learn more about Máirtín and his career? Visit www.MairtinMusic.com. You can also catch him on YouTube telling a story or singing with friends.

 

Fandango at Eduardo's

Eduardo García, Building Community Through Son Jarocho

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Professor Eduardo García, a member of the San Diego-based son jarocho group Son de San Diego, teaches in the School of Arts at California State University San Marcos. He is also, we are proud to say, a teaching artist for the Center for World Music’s World Music in the Schools program. He has delved deeply into the study of son jarocho, the traditional music, dance, and songs of Veracruz, Mexico. His focus includes the instruments, the style of music, and above all creating a safe place for learning music and building community.

cynthia-_-eduardo-garciaEduardo’s interest in son jarocho regional folk music was sparked by an immersive study trip to San Andrés Tuxtla, Veracruz, Mexico in 2002. His journey to the home of son jarocho inspired his study of the tradition, taking him through many varied experiences in community-based music.

He believes it is important for young people to have access to as many musical cultures as possible. This global arts-based approach to learning brings the world to his students, and broadens their perspectives and sensibilities.

This particular music of Veracruz—son jarocho, son abajeño, or música de cuerdas, as it is known in different areas of the Sotavento region—is important because at its core lies the central component of cultivating community. Whether playing, singing, or dancing, this music is not created as a solo venture: it is a shared social activity. The instruments, the call and response nature of the singing, and the communicative percussion of the dancing between singers and musicians, creates myriad social and musical interactions. It is a social music, and Eduardo has tried to remain true to this central aspect of son jarocho music as he continues his efforts to cultivate a similar musical community in the San Diego region.cwm-festival-5-13-son-jarocho

— Cynthia Carbajal, Teacher at Lexington Elementary School in El Cajon, CA and Teaching Artist for the CWM’s World Music in the Schools

Read more about Eduardo García’s contributions to San Diego and his bridge-building efforts through the musical tradition of son jarocho:  

Sharing Music Across the U.S.-Mexico Border’s Metal Fence, New York Times — May 29, 2016

Son Jarocho Creates Community on Both Sides of the Border, KPBS — May 30, 2012

 Wu Man Makes Pipa an Instrument of Change, San Diego Union Tribune — May 8, 2014.

Watch a video:

Wu Man and Son de San Diego collaboration at the Carlsbad Music Festival.

Brain of a Drummer

The Neuroscience of Drumming: Researchers Discover the Secrets of Drumming & The Human Brain

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Ever wonder if the configuration of a musician’s brain is distinctive? Neuroscientist David Eagleman confirmed that this is the case through an experiment in musician Brian Eno’s studio. He found that professional drummers have “different brains.” Eagleman’s work and related studies are discussed in a fascinating Open Culture article.

Eno . . . theorized that drummers have a unique mental makeup, and it turns out “Eno was right: drummers do have different brains from the rest.” Eagleman’s test showed “a huge statistical difference between the drummers’ timing and that of test subjects.” Says Eagleman, “Now we know that there is something anatomically different about them.” Their ability to keep time gives them an intuitive understanding of the rhythmic patterns they perceive all around them.

For more, read on here.

Nomsa Burkhardt, Teaching the Traditional Music of the Zulu and Xhosa Peoples of South Africa

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The Center for World Music would like to welcome back Nomsa Burkhardt to our family of outstanding teaching artists in residence, rejoining our World Music in the Schools program.

Update: Congratulations to Nomsa Burkhardt, Teaching Artist for the World Music in the Schools program, for winning a grant from Rising Arts Leaders San Diego to attend the Teaching Artist Institute.

Born in Soweto, Center for World Music distinguished teaching artist Nomsa Burkhardt is an extraordinary South African musician and dancer. She spent her formative years in KwaZulu, Natal, a region famous for its rich Zulu heritage and culture. There, she studied various traditional dance styles with master dancers, such as Indlamu, ukuQhobosha, and ukuSina. After immigrating to Philadelphia, she co-founded the African dance troupe HIMOSHA. Her artistic skills and passion for dance quickly propelled her into serving as both the director and lead choreographer for the troupe for seven years. She collaborated with well-known Philadelphia-based South African multi-instrumentalist and artist Mogauwane Mahloele at the Philadelphia Museum of Art, the Walt Whitman Cultural Arts Center, and at many universities and schools. She also performed and conducted workshops annually at the Philly Dance Africa Project. In 2000 she returned to South Africa to study with the accomplished ethnomusicologist Prof. Meki Nzewi at the University of Pretoria. Upon her return to the USA in 2004, she joined the Grammy-nominated South African band Sharon Katz & The Peace Train. As part of the Peace Train Project at the National Liberty Museum in Philadelphia, Nomsa was instrumental in developing a teacher-training program that focused on South African history and conducted a series of educational performances. Nomsa has toured throughout the USA, South Africa, Israel, Italy, and Germany. She is the co-founder of IZINDE, an Afro-fusion band composed of performing artists from around the world.

RALSD LogoUnder the sponsorship of the Center for World Music, Nomsa was selected in September 2017 to participate in the Teaching Artist Institute, a professional development program offered by Arts for Learning San Diego, an affiliate of Young Audiences/Arts for Learning. For a working musician who collaborates with schools as a teaching artist, this program is of tremendous value. Nomsa was awarded a Virgil Yalong matching grant from Rising Arts Leaders San Diego to support her participation in the Teaching Artist Institute.

 

Nomsa Burkhardt at Garfield Elementary

Nomsa Burkhardt at Garfield Elementary

Nomsa is a distinguished teaching artist for Center for World Music’s NEA-funded hands-on schools program. Her student-centered curriculum exceeds California arts standards by bringing joy and heartfelt fun into San Diego classrooms, while addressing core learning outcomes. Through the study of the traditional music and dance of South Africa, Nomsa’s classes focus on the importance of history and culture in the creation of music, the use of musical instruments, and the expression of community unity and collaboration through the performing arts. Students learn the geographical origins of musical instruments, increasing their global awareness and providing them with a global context to the music and dance of Zulu and Xhosa cultures. Nomsa integrates the science of making musical instruments in her program, and her students enjoy a diversity of music-making through singing and games that involve stories and simple songs, enhancing the connections to other disciplines such as literacy and math.

World Music in the Schools and the children of San Diego are fortunate to have Nomsa Burkhardt spreading joy and understanding through the traditional music and dance of South Africa.

Maluju – Stop Xenophobia By Nomsa

Video of Nomsa teaching South African Zulu Music and Dance

Hardanger Fiddle

The Hardanger Fiddle of Norway

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Hardanger Fiddle

Illustration by Paul Johnson

The fiddle is one of the most common instruments, found in one form or another in nearly every part of the world. It is best known today as the violin, which found its present form in sixteenth-century Italy.

Other bowed instruments have emerged in a range of cultures from Iceland to India. One of the most charming, both in the auditory and the visual sense, is the Norwegian Hardanger fiddle (also known as the hardingfele). This close cousin of the violin developed in the Hardanger district of western Norway, southeast of the port city of Bergen. It was developed by makers who probably combined aspects of the old Norse fiðla with the viola d’amore, one of the relatives of the violin. It seems to have first appeared in the 1600s, and quickly became popular throughout the region. Isak Neilsen Skaar and his son Trond Isaksen were two well-known early makers of the instrument. During the period from 1825 to 1875, the Helland family of Telemark brought the fiddle to its highest point of development. Jon Erikson Helland and his sons Erik Johnsen Helland and Ellef Johnsen Steinkjøndalen brought an exceptional degree of craftsmanship and artistic ability to their fiddlemaking, and incorporated a number of worthy improvements.

Several features make this instrument distinctive to Norway: the use of eight strings (only four of which are played with the bow; the other four vibrate sympathetically), the dragon’s head in place of a scroll, the overlapping f-holes, and the lavish use of inlay and decoration. Many fiddles have elegant floral drawings covering their surfaces, and often the peghead is detailed with gold leaf. There are also important structural differences, among them a lack of interior linings, very small corner blocks, and a bass bar which is carved into, not glued to, the sound board. The fingerboard and bridge are often nearly flat, allowing the player to bow more than two strings at a time.

The hardingfele is played in a variety of tunings; among them the common violin tuning GDAE (low to high) with the sympathetic strings tuned DEGA. Another is ADAE with DEF#A. The sympathetic strings give this fiddle’s sound a delightful coloration, with dark, shimmering undertones.

The folk fiddling of Norway draws one back to a simpler time, to a time of hard work at the loom or in the forests and fjords, of long winter evenings spent singing around the central fireplace, and of solemn processions and joyous wedding feasts with family gathered from afar.

A video of Sindre Vatnehol playing the Hardanger fiddle

This article is one in a series of reports on the fascinating variety of musical instruments that audience members encounter through Center for World Music programs.

MORE INSTRUMENTS

For more information on recordings, performances, instruments, and strings, visit the Hardanger Fiddle Association of America at http://www.hfaa.org.

— Jonathan Parker  is the World Music in the Schools program director for the Center for World Music.

This article appeared in slightly different form in the November 1989 issue of the San Diego Folk Heritage journal Folk Notes.

The Jarana Jarocha of Veracruz

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Jarana Three SizesThe jarana is an eight-string, five course instrument typically used in son jarocho music from Veracruz, Mexico. This style is also called música de cuerdas or son abajeño in other areas within the larger region of Mexico known as the Sotavento. The first and fifth courses of the jarana are single strings, while the second, third, and fourth courses typically consist of double strings. The most common tuning is G C E A G. The jarana, like many other stringed instruments in the Americas, is a Mexican adaptation of the Spanish vihuela.

There are typically several different sizes of the jarana, often played together, and sometimes using different tunings within the same ensemble. The three sizes of jarana shown in the photo are called tercera, segunda, and primera.

Luthiers (lauderos) carve the body, neck, and peghead of the jarana out of a single block of wood, with a thin soundboard glued to the front. Mexican cedar is the traditional material used in making these instruments, although woods such as mango, walnut, and others have more recently been used. For tuning, friction pegs made from a harder wood (much like those on a violin) are commonly fitted. The strings, formerly gut, are now made from nylon.

This article is one in a series of reports on the fascinating variety of musical instruments that audience members encounter through Center for World Music programs.

MORE INSTRUMENTS

— Eduardo García teaches jarana as an artist-in-residence for the Center for World Music, and is a professor in the Visual and Performing Arts Department at California State University San Marcos.

The CWM uses jaranas in its World Music in the Schools program made by Victor Francisco Siono: Taller de Lauderia. Guitarras de Son, Marimboles y Jaranas Victor Siono

Watch luthier Caramino Utrera Luna make a jarana.

Some video examples of jarana playing:
https://youtu.be/7hcIH-5nVug
https://youtu.be/H6Y4HmSDTXs