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During 2007 I spent a lot of time making field recordings of background noise in Paris, and analysing the spectral and rhythmic content of those recordings. I found the more I listened to my recordings, the more musical material I found hidden in these background hisses and hums, chatterings and otherwise banal noises: rhythms, mysterious melodies, energies and harmonic tensions. While working on this commission for the NZSO, I decided to try to capture the intrinsic musical essences I could hear in my field recordings, and interpret those sounds in an orchestral context, with the juxtaposition of the original noise recordings finding musical relationships in the orchestral counterpart. The resulting piece is a conjuring of various energies, or furies, caught in the background noise of Paris, and finding their way into the back of my throat to be sung into a quiet fury.

Lissa Meridan

• Meridan: a quiet fury; computer-set 

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• Meridan: a quiet fury; computer-set 

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• Meridan: a quiet fury; electronic part 

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Background

The Moriori were the indigenous people (tchakat henu) of Rekohu, now known as the Chatham Islands, in modern times part of New Zealand. The Moriori migrated there from New Zealand some time between 1400 and 1600. They share common ancestry with the Maori, and are Polynesians, but their own distinct culture developed over the period of 400 years of isolation. Their first contact with the outside world was in 1791, when a British ship stumbled upon the islands. They lived in relative peace with both Europeans and Maori until 1835 when the islands were invaded by Taranaki Maori tribes. A fifth of the population of Moriori were slaughtered, and the rest taken into slavery. Over the next 30 years of slavery the population sharply declined, and eventually the last full-blooded Moriori, Tommy Soloman, died in 1933.

Before contact with the outside world, the Moriori had adapted to their harsh environment, and eked out a subsistence living based mainly around fish, seals, and birds. A unique feature of their culture was a taboo against the killing of another human. According to their ancient traditions, a chief named Nunuku stopped warring parties from fighting to the death, as he realized this was counter-productive to survival of the small population on the islands. men still fought, but only until blood was drawn – then they stopped.

When the Taranaki tribes commandeered a British ship to the Chathams in 1835, the Moriori at first welcomed them. The Maori initially ignored them, as they explored the islands. Concerned by a possible theta, the Moriori held a large gathering, discussing whether or not they should fight the Maori (who they greatly outnumbered). The older chiefs prevailed, citing Nunuku’s law of non-violence. The Maori, on the other hand, did not hold back: they massacred 300 Moriori (men, women and children) and held a large cannibal feast in accordance with their tikanga, or fighting customs. The treatment of the survivors was horrendous. The Moriori continued to be treated poorly, being regarded by most Europeans as an inferior race, low in intellect, lazy, and degenerate; of course the Europeans were seeing only the sad remnants of an oppressed people. In addition to these in justices, the land courts of the 1870s awarded the vast majority of the land to the Maori, and not to the Moriori.

It was not until late in the 20th century that the true story of the Moriori became better known, thanks largely to Michael King’s book Moriori: A People Rediscovered (1989). The marae on the Chatham Islands has been restored, and in 2005, relatives of Moriori submitted a claim to the Waitangi Tribunal.

A Survivor from Rekohu was inspired by the story of the Moriori and commissioned by Alexa Still, for flute, piccolo and Maori flute. It is based around the life of a Moriori named Koche who witnessed the 1835 massacre, survived years of slavery under the Maori chief Matioro, and made many attempts to escape from captivity.

Eventually he did escape, permanently, on a ship to the USA where he told his story to an American lawyer. His whereabouts after this are unknown. The music recalls three main passages from Koche’s life:

his childhood on Rekohu in the days before the invasion
the massacre of 1835
slavery and escape

These are framed by four little melodies (variations on a theme) played on different Maori instruments, acting as meditations on the events. They are each labelled ‘Kopi Grove’, after the sacred place on Rekohu where chiefs would meet and ceremonies were held.

• Ritchie, A.: A Survivor from Rekohu; computer-set 

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• Ritchie, A.: A Survivor from Rekohu; computer-set 

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• Anthony Ritchie: A Survivor from Rekohu 

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• Anthony Ritchie: Octopus  Year: 2011 

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When Virgil penned his great story of national mythology for the Roman state and empire, he called it The Aeneid, since the poem recounts the travels and adventures of Aeneas, a latter day Ulysses. As Aeneas and his fleet are sailing from Carthage toward Italy they encounter a violent storm and seek shelter in the protected harbour of a small island off the coast of North Africa. Here rocky outcrips provide a haven. Aequora tuta silent Virgil writes – the water is calm and silent.
Friendly sounds echo back and forth across the water between the cliffs.

Notes taken from Toru, Atoll CD (ACD 143)

• Toru - Chamber Music by Martin Lodge  Year: 2011 

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• Manos Achalinotopoulos: Flight on Light  Year: 2011 

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An unusual work combining field recordings of fiddle music played by an Indonesian street-seller of candy-floss (in Indonesian, "arum manis, meaning “sweet aroma”) with a string quartet. The listeners’ ears are charmed by music which passes seamlessly between the tape and the live performers. Composed for the Kronos Quartet, this work was presented at the 1996 International Rostrum of Composers.

• Body: Arum Manis; facsimile 

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• SOUNZfine Volume 3 

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• Sound Barrier  Year: 2006 

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• Frykberg: Astonishing Sense... 

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• Frykberg: Astonishing Sense...; computer-set 

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• Susan Frykberg: Astonishing Sense 

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• sync / shed  Year: 2001 

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• sync / shed  Year: 2001 

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This piece was inspired by Plato’s allegory of the cave in which he describes humankind as existing in a world where truth is merely a shadow.

…above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a parapet; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in from of them, over which they show the puppets. …they only see their shadows, or the shadows of one another, which the fire throws on the opposite side of the cave.

I have used Plato’s allegory more as a point of departure and as an occasional reference point rather than a literal representation of the story. However, there are instances where I have deliberately tried to capture the character of the marionette players, the fire and the shadows.

The purpose of the digital effects, are twofold. Firstly, the delay and reverb should at times create a nebulous quality in which motifs become slightly blurred and imprecise. Secondly, with the aid of amplification and effects, the more intimate colours of the piano strings being stroked or violin and cello pizz are given more presence.

Michael Williams
Notes taken from Ahi – The Ogen Trio, Atoll Records ACD108

• Williams: Behind the Parapet; computer-set 

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• Williams, M.: Behind the Parapet; computer-set 

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• Ahi - The Ogen Trio  Year: 2008 

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• John Rimmer: Fleeting Images  Year: 1993 

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