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In 1995 I was approached by the NZSO to write an overture to commemorate the recent death of New Zealand’s most famous war hero, Sir Charles Upham. Upham was famous for having won the Victoria Cross twice for bravery during World War II. He was, however, extremely modest when it came to discussing his achievements. Some years before his death it was suggested to Upham that he have a state funeral; he simply replied, “A bugle will do”. This comment seemed like a good starting point for my piece.

There are no bugles in the orchestra, but the opening section depicting the horrors of battle contains plenty of brass. Sub-titled Maleme and Ruweisat Ridge, the music is fast and furious, built from several motifs, and includes the opening rhythm for the most well known Maori haka (war dance), Kamate, kamate. The music builds to a climax, and the scene changes to a bleak Colditz Castle, where Upham was imprisoned during the war. While in prison he dreams of rural NZ, and the farm near Kaikoura called ‘Landsdowne’, where he eventually settled after the war. This brief pastoral section links into a coda celebrating the outbreak of peace. Motifs from earlier in the piece return but changed into brighter modes. ’

A Bugle Will Do was first performed by the NZSO in 1996 under Andrew Sewell, and was subsequently performed in the USA.

• Ritchie, A.: A Bugle will Do; computer-set 

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• Ritchie A.: A Bugle will do; facsimile 

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• Anthony Ritchie: A Bugle will Do; video 

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• Music by Anthony Ritchie 

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Originally called A Song of Tamatea, this work was revised in 2000 to become An Offering for Parihaka.

• Hamilton: A Song of Tamatea; facsimile 

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• Hamilton: An Offering for Parihaka; computer set 

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• David Hamilton: A Song of Tamatea 

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• Parihaka 

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• Whitehead: Aria from Outrageous Fortune; computer set 

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• Whitehead: "Aria" from Outrageous Fortune; computer-set 

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• Tuhonohono: Music by Gillian Whitehead 

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• Tuhonohono 

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This song cycle for soprano and piano has texts by the composer in Maori and English.

“Awa Herea memorably evokes the physical appearance of symbolic significance of these braided rivers… cosmic weather-driven energy.” (Covell, Sydney Morning Herald).

“Its pace was shrewdly varied and the music encompassed a range of styles – from sung declamation to florid lyricism – without incongruity.” (Jack, Independent).

“The cycle displays all the characteristics of her [Gillian Whitehead’s] mature work. The vocal line is at once exultant and contemplative, the piano writing incisive or lulling; the formal shaping novel yet accessible. It is a memorable piece, filled with the energetic spirit of the natural world and finding through that spirit its own serenity.”

• Whitehead: Awa Herea; computer-set 

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• Whitehead: Awa Herea; facsimile 

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• NZIAF: Gillian Whitehead Portrait; part 2 

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• Waikohu: Mere Boynton and Friends 

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• Tracey Chadwell's Songbook  Year: 1995 

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• Ears Wide Open Taringa Areare Education Resource CD  Year: 2000 

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Bitter Calm is a full length opera for five principals, chorus and orchestra in two acts. It is based on an incident at Motuarohia Island in the Bay of Islands, New Zealand in the 1840s. It is a drama of human passions in the contexts of land alienation and tensions between Maori and new settlers. Premiered at the New Zealand International Festival for the Arts in 1994 and filmed for television.

• Blake: Bitter Calm; facsimile 

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• Blake: Bitter Calm (Scenes 1-3) 

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I became inspired to write this piece by a rather disparate selection of influences: the Golden Years permanent exhibit at the Te Papa Tongarewa museum in Wellington, Giacometti’s Women of Venice sculptures, and a photocopy of an old poster from the early 1900s.

I had been aware of Giacometti’s striking sculptures of emaciated figures, but hadn’t seen them in the flesh until the beginning of this year at an exhibition in Christchurch. I was particularly enamoured with Women of Venice, an apparently loosely arranged group of stationary female figures all facing straight ahead in a mesmerising and somewhat disarming display of trance-like fixed focus. I imagined a similar group of performers stationed about the stage like petrified soldiers risen from a swamp, who then come to life at random and begin to channel voices from their pasts. This idea of channelling voices was also inspired by the Golden Years exhibit, where museum patrons are lead into an old junk shop that has closed down for the day, only to find items in the shop seemingly coming to life in a display of a potted history of New Zealand.

I then came across a copy of Henry Wright’s infamous poster from the early 1900s cautioning women to abandon exercising any political assertions whatsoever. The poster read:

Notice to EPICENE WOMEN
Electioneering Women are requested not to call here

They are recommended to go home, to look after their children, cook their husbands’ dinners, empty the slops, and generally attend to the domestic affairs for which nature intended them.

By taking this advice they will gain the respect of all right-minded people – an end not to be attained by unsexing themselves and meddling in masculine concerns of which they are profoundly ignorant.

Henry Wright,
103 Mein Street,
Wellington

I found the poster amusing in its ridiculousness, and played with the words so as to make nonsense of them, or to blatantly give them a feminist angle. Here is an example of one of the tweaked versions:

Notice to Sloppy Children
Affairs of sloppy husbands are requested not to attend Wellington.

They are recommended to unsex their meddling masculine nature and generally concern themselves in their profoundly ignorant nature.

By taking this advice they will slop their children’s dinners by unsexing themselves – an end not to be attained by cooking their children or Henry Wright.

I also used John Cage’s method of ‘reading though’ the text using a mesostic with the words “EPICENE WOMEN”, as he did with James Joyce’s Finnegan’s “Wake” in his Roaratorio: an Irish Circus on Finnegan’s Wake (but using the name JAMES JOYCE).

Despite my amusement, I was struck by the use of the word “epicene” in the poster. It implied that women who involved themselves in politics must not really be women, renouncing their sexuality so as to cause infinite trouble with all the devilish potency of a coven of Lady Macbeths. Similar attitudes still exist today, particularly amongst women, and there is still an apparent suspicion of ‘tomboys’ as well as a tug of war between traditionalism and feminism within individuals. It is this ironic fact that interests me the most – that, despite the extraordinary amounts of courage and hard work from women of the past to be seen as equals with men, many women today unwittingly foster oppression by adhering to gender steriotypes.

In this piece I’ve played with aspects of bitchiness, misogyny, sadness, political fieriness, the natural unaffectedness of growing up rurally, the silliness yet appeal of TV commercials, the comfort of crackly old radio songs, and the determination and single-mindedness of women intent on having their voices heard. I’ve also been interested in the potential for double meanings by setting the texts in certain ways, an example being Helen Clarke’s statement about the struggles of her early parliamentary days being sung by the baritone voice. I consider this a rejection of the notion that all people must tidily fit into the category of male or female and therefore must at all times show undeniable evidence either way.

Claire Scholes

• Scholes, C.: Epicene Women; computer-set 

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• NZ Premieres 2008 Vol. 3 

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• Dellow: Fanfare and Finale; facsimile 

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• Dellow: Fanfare and Finale; facsimile 

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• Hamilton: He Ha Kotahi; facsimile 

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• McLeod: He Iwi Kotahi Tatou (We Are One People); facsimile 

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• McLeod: He Iwi Kotahi Tatou (We Are One People); facsimile 

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• Farr: He Tango mo Elena; computer-set 

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• Elena  Year: 2002 

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