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Theqanun,kanun,ganounorkanoon(Arabic:قانون,romanized:qānūn;Armenian:քանոն,romanized:k’anon;Sorani Kurdish:قانون,romanized:qānūn;Greek:κανονάκι,romanized:kanonáki,qanun;Persian:قانون,qānūn;Turkish:kanun;Azerbaijani:qanun;Uyghur:قالون,romanized:qalon) is a Middle Easternstring instrumentplayed either solo, or more often as part of an ensemble, in much of Iran, Arab East, and ArabMaghreb regionofNorth Africa,later it reachedWest Africa,Central Asiadue to Arab migration. It was also common in ancient (and modern-day)Armenia,andGreece.The name derives ultimately from Ancient Greek: κανών kanōn, meaning "rule, law, norm, principle". The qanun traces one of its origins to a stringed Assyrian instrument from theOld Assyrian Empire,specifically from the nineteenth century BC inMesopotamia.[1]This instrument came inscribed on a box ofelephant ivoryfound in the old Assyrian capitalNimrud(ancient name:Caleh).[1]The instrument is a type of largezitherwith a thin trapezoidalsoundboardthat is famous for its unique melodramatic sound.
 Qanun, 19th century | |
| String instrument | |
|---|---|
| Classification | |
| Developed | Antiquity |
| Playing range | |
| (F2)A2-E6(G6) | |
| Related instruments | |
Regional variants and technical specifications
editArabic qanuns are usually constructed with five skin insets that support a single long bridge resting on five arching pillars, whereas the somewhat smaller Turkish qanuns are based on just four. This allows Arabic variants of the instrument to have more room for the installation of extreme bass and treble strings. Kanuns manufactured in Turkey generally feature 26coursesof strings, with three strings per course in the case of all regional variants. Contemporary Arabic designs useNylonorPVFstrings that are stretched over the bridge poised on fish-skins as described on one end, and attached to wooden tuning pegs at the other end.
Ornamentalsound holescalledkafesare a critical component of what constitutes the accustomed timbre of qanun. However, they normally occupy different locations on the soundboard of Turkish kanuns compared to Arabic qanuns, and may also vary in shape, size and number depending on geography or personal taste.
The dimensions of a Turkish kanun are typically 95 to 100 cm (37–39 ") in length, 38 to 40 cm (15–16" ) in width, and 4 to 6 cm (1.5–2.3 ") in height.[2]In contrast, an Arabic qanun measures a bit larger as mentioned.[3]
Qanun is played on the lap while sitting or squatting, or sometimes on trestle support, by plucking the strings with twotortoise-shell picks (one for each hand) or with fingernails, and has a standard range of three and a halfoctavesfrom A2 to E6 that can be extended down to F2 and up to G6 in the case of Arabic designs.
The instrument also features special metallic levers or latches under each course calledmandals.These small levers, which can be raised or lowered quickly by the performer while the instrument is being played, serve to slightly change the pitch of a particular course by altering effective string lengths.[4]
Tuning and temperament
editOn the regulardiatonicallytuned qanun,mandaltechnology was first implemented, according to Turkish musicologistRauf Yekta,some 30 years prior to his submission of his invited monograph on Turkish Music to the 1922 edition of Albert Lavignac'sEncyclopédie de la Musique et Dictionnaire du Conservatoire.[5]Levantine qanuns, prior to that time, remained rather inflexible and cumbersome to perform on (especially as demanding modulations/transpositions came into vogue that were increasingly emulating Westerntonalityandkey changes), requiring the player to use the fingernail of the thumb to depress on the leftmost ends of the courses to achieve on-the-fly intervallic alterations.
With the advent ofelectronic tunerssome decades later, standardization of the placement ofreference mandalson the qanun began. While Armenian kanuns[6]now employ only equidistanthalf-tonesand Arabic qanuns exactquarter-tonesas a result, Turkish kanun-makers went so far as dividing the electroacoustically referencedequal-temperedsemitone of 100centsinto 6 equal parts, yielding – for all intents and purposes – 72 equal divisions (orcommas) of theoctavepitch resolution.[7]Not all pitches of72-tone equal temperamentare available on the Turkish kanun, however, since kanun-makers affix mandals that only accommodate modulations/transpositions popularly demanded by performers. This has subsequently led to the familiar interrupted and irregular pattern of mandals on the Turkish kanun becoming a visual guide for players, in facilitating modal and intonational navigation on an instrument which is ordinarily bereft of pitch markers. Some kanun-makers may also choose to divide the semitone distance from the nut of the lower registers into 7 parts instead for microtonal subtlety (and the highest registers, conversely, into 5 parts due to spacing constraints); but do so at the expense ofoctave equivalences.Despite the mentioned discrepancies, hundreds of mandal configurations are at the player's disposal when performing on an ordinary Turkish kanun.
On the other hand, the nowadays widespread application of equidistant 24-tones on Arabic and 72-tones on Turkish qanun models presents an ongoing source of controversy.[8][9]This is particularly in regards to how adequate suchEurocentricoctave divisions are in faithfully reproducing the traditionally or classically understood fluid pitches and inflexions ofArabic musicorOttoman classical musicscales. Pitch measurement analyses of relevant audio recordings reveal that, equal temperaments based on bike-chained "multiples of twelve" are essentially not compatible with authentic Middle Eastern performances; substantiating the notion instruments strictly based on them would clash audibly with a justly tuned/intonedtanbur,oud,ney,orkemenche.[10][11]
Alternate tuning approaches for the qanun thus also exist. Turkish music theorist Ozan Yarman has proposed, for example, an academical 79-tone temperament for the expression within tolerable error-margins ofMaqamat/Makamlar/Dastgahaat all pitch levels, that was implemented by the renowned lateluthierEjder Güleç (1939–2014)[12]on a Turkish kanun.[13]Likewise, the late Swiss-French qānūn performer Julien Jalâl Ed-Dine Weiss (1953–2015), who was critical of the tuning deficiency of Eurocentric octave divisions in approximatingjust intervals,is known to have conceived, since 1990, a number of prototypes that were entirely based on lowprime-limitor simple integer ratioPythagoreanandharmonicintervals; which were once again built, on instructions from Weiss, by Ejder Güleç.[14]
Notable players
edit
See also
editReferences
edit- ^ab"Qanoon".furatmusic.
- ^Aydoğdu, Gültekin; Aydoğdu, Tahir (2018-02-11)."'Kanun' hakkında ".turksanatmuzigi.org: Salih Bora.
- ^"About The Qanun".middleeasterndance.net.Retrieved2016-06-26.
- ^Kassabian, Anahid (2013).Ubiquitous Listening: Affect, Attention, and Distributed Subjectivity.University of California Press. pp. 79–.ISBN978-0-520-27515-7.
- ^Nasuhioğlu, Orhan (December 1986).Türk Musikisi – Rauf Yekta Bey.Pan Yayıncılık. pp. 92–93.
- ^McCollum, Jonathan (2015)."Kanoun".Grove Music Online.doi:10.1093/gmo/9781561592630.article.L2285837.ISBN978-1-56159-263-0– via Oxford Music Online.
- ^Yarman, Ozan (2008).79-tone Tuning & Theory For Turkish Maqam Music As A Solution To The Non-Conformance Between Current Model And Practice(PDF).Istanbul Technical University: Institute of Social Sciences: unpublished Doctoral Dissertation. pp. 2–3, 92, 126.
- ^Aydoğdu, Tahir; et al. (2012)."1. ULUSLARARASI KANUN SEMPOZYUMU VE FESTİVALİ Program ve Özetler"(PDF).(I. International Qanun Symposium & Festival).Archived fromthe original(PDF)on 2016-10-23.Retrieved2016-06-27.
- ^Aydoğdu, Tahir; et al. (2015)."2. ULUSLARARASI KANUN SEMPOZYUMU VE FESTİVALİ synopsis".(II. International Qanun Symposium & Festival).
- ^Bozkurt, Barış; Yarman, Ozan; et al. (2009)."Weighing Diverse Theoretical Models on Turkish Maqam Music Against Pitch Measurements: A Comparison of Peaks Automatically Derived from Frequency Histograms with Proposed Scale Tones"(PDF).Journal of New Music Research.38(1): 45–70.doi:10.1080/09298210903147673.hdl:11147/2853.S2CID57766225.
- ^Signell, Karl (1977).Makam – Modal Practice in Turkish Art Music.Washington: Asian Music Publications. pp. 37–47, 151–61.
- ^Güleç, Levent & Bülent."Ejder Müzik Aletleri".ejdermuzik.Retrieved2016-06-27.
- ^"79-tone qanun recipe".ozanyarman.Retrieved2016-06-26.
- ^Pohlit, Stefan (2011).Julien Jalâl Ed-Dine Weiss: A Novel Tuning System for the Middle-Eastern Qānūn.Istanbul Technical University: Institute of Social Sciences: unpublished Doctorate Dissertation.
Further reading
edit- Farraj, Johnny; Shumays, Sami Abu (2019).Inside Arabic Music: Arabic Maqam Performance and Theory in the 20th Century.Oxford: Oxford University Press.ISBN978-01906-5-835-9.
External links
edit
- William McClure Thomson, (1860):The Land and the Book: Or, Biblical Illustrations Drawn from the Manners and Customs, the Scenes and Scenery, of the Holy LandVol II, p. 577.