Edit Events The Maryland State Boychoir

The history of church choirs in Nigeria is interwoven with the arrival of Christianity in Nigeria, which dates back to the mid-nineteenth century. The early missionaries from the United States and Europe settled mainly in the southwest (Yoruba) and southeast (Igbo) regions of Nigeria. The conversions of the local indigenes encouraged the missionaries to build several churches for worship and to continue the propagation of the Gospel in Nigeria. It was in these churches that the converts were first exposed to English hymns in four-part harmony.

Worship at the Cathedral Church
The Cathedral Church of Christ, Lagos, was founded in 1867 by a group of Christian worshipers from St. Peter’s Anglican Church, Faji, Lagos, where services were conducted only in Yoruba language. These worshipers were Sierra Leonians who spoke mainly English and wanted to have services in English. Hence, it was agreed that services at the Cathedral Church would be conducted exclusively in English. Consequently, the congregation at the Cathedral Church strictly committed to having all worship in English, including the sermons, hymns, announcements, and all special musical renditions by the Cathedral Choir. Another reason for embracing worship in English was that the church was designed to cater to the musical and spiritual needs of the cosmopolitan Lagos society as well as visitors from outside the country, foreign diplomats, and the various ethnic groups in Nigeria who communicated fluently in English. In other words, the congregation at the Cathedral Church comprised the elite, the well-educated, intellectuals, upper-middle-class, the affluent and apparently the cream of the Lagos society. I remember my days at the Cathedral Church as a chorister between 1980 and 1994: almost everyone communicated in English during choir rehearsals and services. Occasionally, one might hear people communicate in Yoruba, but it was always some few sentences and they would quickly switch to English.
While the Cathedral Church of Christ has received criticism for adopting a complete English service within a Yoruba state and in one of the most populous African countries, one could argue that this decision was worthy, considering the pluralistic nature of the indigenous languages in Nigeria. Linguistically, Nigeria is widely diversified, with three major ethnic groups—Yoruba, Igbo and Hausa. In addition, there are multiple subdivisions of the major languages, known as local dialects that include hundreds of tongues. With such extensive linguistic diversification, the government had to adopt English as the official language of the country after independence from Great Britain in 1960 in order to unify the diverse ethnic groups. To elevate one of the local languages over another would have caused internal dissatisfaction and deep division.
Interestingly, the Cathedral Church of Christ was one of the few pan-ethnic and pan-African congregations in Nigeria. Membership in most other churches was made up of one major ethnic group; hence, services were conducted there in the indigenous language of the group. But at the Cathedral Church of Christ, there are Yoruba, Igbo, Edo, as well as descendants of Sierra Leone, Ghana, Togo, and other West African countries who migrated to Nigeria in the nineteenth and early twentieth centuries. As the mother church of the Anglican diocese in Lagos, the Cathedral Church of Christ is always busy with services and other benevolent activities throughout the week:
Sunday Worship
7:15 am—Holy Eucharist (Communion service without choir)
9:15 am—Choral Mattins (Cathedral Choir sings)
9:15 am—Contemporary Praise and Worship (Every fourth Sunday)
9:15 am—Cornerstone Fellowship (Youth/college students)
9:15 am—Children’s Church (Sunday school)
11:15 am—Holy Eucharist (Communion with or without the Cathedral Choir)

Sunday Evening Worship
5 pm—Evensong with the Cathedral Choir (first and second Sunday)
5 pm—Community Hymn Singing (third Sunday)
5 pm—Time of Refreshing (fourth Sunday)
5 pm—Psalmody (Whenever there is a fifth Sunday)

Weekday Worship
6 am—Mattins
6:45 am—Holy Eucharist

Saturday Worship
7:15 am—Mattins
11:15 am—Holy Eucharist

Cathedral Choir and Masters of the Music
The Cathedral Church of Christ Choir is the oldest choir in Nigeria, with an average membership of about fifty male voices, half of whom are boys who sing the treble part. However, that number has recently exploded to over eighty strong and dedicated voices—treble (37), alto (18), tenor (13) and bass (15). The first choir was organized by Robert Coker in 1895, comprising young men and women. Coker was acknowledged to be the first indigenous organist and choirmaster in Nigeria, and apparently the first to occupy this lofty position at the Cathedral Church of Christ, Lagos. Prior to his appointment as organist at the church, he was sponsored by the Cathedral Church to travel to England to study music in order to form a good choir suitable for Christ Church, which was later elevated to a cathedral status in 1923. Coker was regarded as a musical genius of his time. He was the first indigenous musician to attempt the performances of Western classical music in Nigeria, notably Handel’s Messiah. Coker died on February 9, 1920.
The choir was later reorganized during the tenure of N. T. Hamlyn, a British musician and pastor of the church. Hamlyn replaced the women of the choir with boys and young men, following the tradition of most British cathedrals. The choir made tremendous progress that established it as a model for other church choirs. Hamlyn provided the choir with surplices and erected choir stalls at the east end of the church. A strict disciplinarian, Hamlyn was always keen on regular and punctual attendance, and was thus able to set a high standard that has been maintained to this day. After the era of Hamlyn, there was a brief period of short appointments of organists such as that of D. J. Williams, J. G. Kuye in 1904, and later Frank Lacton, a Sierra Leonian who served until the appointment of Thomas Ekundayo Phillips in 1914.
Thomas King Ekundayo Phillips (1884–1969) was appointed Organist and Master of the Music after completing his musical training at Trinity College of Music, London (1911–14). Prior to his appointment at the Cathedral Church, he was organist at St. John’s Anglican Church, Aroloya, and St. Paul’s Anglican Church, Breadfruit, Lagos. Phillips’s tenure was a remarkable turning point in the history of church music in Lagos and Nigeria as a whole. He built a solid foundation on which the present choir stands firmly today as one of the best cathedral choirs in Africa. He retired in 1962 after serving in the music ministry at the Cathedral Church for forty-eight years (Trinity Sunday 1914 to Trinity Sunday 1962).
Thomas Ekundayo Phillips was succeeded by his son, Charles Oluwole Obayomi Phillips (1919–2007), as the Organist and Master of the Music; he faithfully served the church for exactly three decades (Trinity Sunday 1962 to Trinity Sunday 1992). Charles Obayomi Phillips was born on September 28, 1919, in Lagos. After attending C. M. S. Grammar School, Lagos, he proceeded to Durham University, England, receiving a bachelor’s degree in commerce with distinction in June 1946. Phillips started taking private lessons on piano when he was only four years old with Nigeria’s most celebrated international musician, Fela Sowande, and as a choir boy at the Cathedral Church received organ lessons under the tutelage of his father. At age fourteen, Phillips had already started assuming leadership roles in music; first, he rose to the enviable position of school pianist at C. M. S. Grammar School and was later appointed by his father as the assistant organist of the Cathedral Church in 1933.
Charles Obayomi Phillips studied organ with J. A. Westrup at Durham University, and with Christopher Idonill in 1976 at the Royal School of Church Music, London. During his tenure as Organist and Master of the Music at the Cathedral Church, Phillips maintained the tradition of the Cathedral Choir and developed new ideas that made the choir soar in standard. In spite of the tremendous economic upheavals in the political, social and religious life of Nigeria since independence in 1960, music at the Cathedral Church continues to be the center of inspiration and worship.
In addition to his strenuous tasks at the Cathedral Church, Charles Obayomi Phillips served as president of the Union of Organists and Choirmasters in Lagos, an organization that oversees the maintenance of high standards of music in all Anglican churches in the Lagos diocese. He was the Emeritus Organist at the Cathedral Church of Christ until his death in May 2007. After Phillips’s retirement in 1992, Yinka Sowande, Fela Sowande’s younger brother who had been Substantive Organist under Phillips for several years, was temporarily appointed as interim Master of the Music; he retired on December 31, 1992.
History was made on January 1, 1993, with the appointment of Tolu Obajimi as the first female Organist and Master of the Music of the Cathedral Church of Christ. She is the first woman to be appointed to the position of organist and music director in any Nigerian church. Obajimi is also the first Nigerian female organist to play recitals on the pipe organ. In addition to playing organ and piano recitals all over Lagos, she had accompanied several standard choral works such as Messiah, Elijah, St. Paul, Ode for St. Cecilia’s Day, and Thomas Ekundayo Phillips’s Samuel.
Tolu Obajimi certainly deserves special recognition and commendation for daring to step into the very shoes that even men found to be extremely challenging. Since 1993, she has expanded the music ministry of the Cathedral Church to the delight and with the support of the choir, clergy and the entire congregation. One of her most remarkable accomplishments was the creation of the Cathedral Church of Christ Choir Orchestra, which was launched at the 80th anniversary of the choir on November 22, 1998. The other two significant programs added to the Cathedral Church ministries under her leadership are Community Hymn Singing and Psalmody: Chanting the Psalms of David.
Tolu Obajimi’s successful activities at the Cathedral Church are not surprising to those who knew her before she began at the Cathedral Church. She brought into the church’s ministry several years of experience as a professionally trained musician. Obajimi studied music at the Guildhall School of Music and Drama, London, in the 1960s; on her return to Nigeria, she taught music at Queen’s College, Lagos, for several years, and she also founded and taught at her own Tolu Obajimi Conservatory of Music, Lagos. Obajimi is presently assisted by Richard Bucknor as Choirmaster, Sina Ojemuyiwa (the best and most famous Cathedral Choir tenor) as Assistant Choirmaster, Jimi Olumuyiwa (former Cathedral Choir Librarian) as Assisting Choirmaster, and Tunde Sosan as Substantive Organist.
It is important to mention that the Cathedral Church of Christ has a rich and rigid tradition of appointing someone from within the choir to the leadership position of Organist and Master of the Music. Charles Obayomi Phillips received organ lessons from his father, Thomas Ekundayo Phillips, and gave Tolu Obajimi her first lessons in organ and trained her to the proficient level necessary for appointment as the Cathedral Organist. Even though Obajimi was never a member of the Cathedral Choir, she had been a member of the church for several years and she began by playing piano for the 7:15 am Holy Eucharist during Charles Obayomi Phillips’s tenure. She was later called upon to accompany the choir at rehearsals during the week, and she participated in several concerts such as Mendelssohn’s Elijah and Handel’s Messiah in the late 1980s.
Tunde Sosan started off as a choir boy, and he was trained on the organ by Tolu Obajimi before he went to study at the Trinity College of Music, London. Other notable musicians who have served as honorary organists, substitute organists and/or recitalists at the Cathedral Church include Fela Sowande (musicologist and organist-composer), Ayo Bankole (musicologist and organist-composer), Modupe Phillips (a son of Thomas Ekundayo Phillips, he played the organ at the age of twelve), Samuel Akpabot (musicologist and composer), Kayode Oni (concert organist and choir director), Godwin Sadoh (organist-composer, choral conductor and ethnomusicologist), Kweku Acquah-Harrison (Ghanaian organist and music educator), Albert Schweitzer (German musicologist and organist), and Ian Hare of King’s College, Cambridge, England.

Choir Training
The outstanding musical standards of the Cathedral Choir today can be traced back to the hard work and foundation laid by Thomas Ekundayo Phillips. Phillips emphasized strict discipline, regular and punctual attendance at choir practices, correct interpretation of notes, voice balance, articulation, attack, comportment, reverence in worship, and utmost sense of good musicianship. His expectations were very high and certainly demanding, but the choir always rose to his standards. During choir practices, as the conductor, Phillips was very sensitive to intonation. He would detect and correct any faulty notes emanating from any section of the choir. He would also call to order any chorister who did not hold his music book correctly, such as covering the face with it or placing it on the lap while seated. The present arrangement where choristers placed their books on the raised desk did not exist then.
Thomas Ekundayo Phillips was known to be very meticulous and thorough in everything he did—whether he was dealing with twelve probationers or with his augmented choir of over one hundred voices. One of the criteria to join the Cathedral Choir or his augmented choir was the ability to sight-read music. Furthermore, the singer must have had a very good voice to be able to sing under Phillips’s direction. Consequently, his choir learned anthems, hymns, chants, and other standard choral works in a very short time. One of the ways he tested his choir to see if they had mastered a work was with the accompaniment. Often, at the last rehearsal of an anthem before Sunday worship, he would start the choir off with the organ, and then suddenly stop playing right in the middle of the piece; if the choir faltered and stopped, he would ask, “suppose the organ broke down during the performance on Sunday, are you going to stop singing?” His choir did not know an anthem, as far as he was concerned, until they could sing it convincingly and confidently without any accompaniment and without dropping in pitch. Honorable Justice Yinka Faji, who began as a choir boy under Charles Obayomi Phillips and now sings alto, recounts the benefits of the discipline instilled in him as a Cathedral chorister:

Membership in the choir disciplined me. To me discipline is synonymous with the choir. It is now a personal taboo for me to miss Sunday services—Mattins and Evensong. Choir practice at 6 pm on Tuesdays and Thursdays as a choir boy and now as a choir man, no side talks during rehearsals, team work, orderliness, and mutual respect; these and more have been and still are the norms of the choir. The choir made me bold. I remember one Holy Eucharist Sunday service that I was to sing a solo. It was the Agnus Dei. When it was time to sing, I stood up and opened my mouth. As soon as I started singing, everyone in the congregation looked up and my heart started beating fast. I then said to myself, “Yinka, they are looking at you, will you fail?” I almost stopped singing; one way or the other, I completed the solo and sat down. Since then, I have become very bold to address a large crowd; in fact, I can address the entire nation. Other good virtues I picked up include comportment during worship, improved speech control and good manners generally.
Before a choir boy or man can be admitted into the choir to sing in Sunday worship, he must first go through the rigorous probationary period that normally last several months. The probationary period of choir boys is eight months, while that of adults is around three months. I remember my probationary period in 1980 while I was still in high school. I attended the choir practices on Tuesdays and Thursdays, but on Sundays I would sit in the congregation for worship and was never allowed to sing with the choir until I completed my three months of probation. It felt so good in those days to put on my beautiful cassock and surplice and sing tenor in the most famous Anglican Church choir in Nigeria.
Whenever the boys completed their probation, they would be formally admitted into the Cathedral Choir at a special service in which their parents would assist them to put on the white surplice over the black cassock. This was always a moment of joy and pride for the parents. Each week, the choir comes into the church at least four times with a total time of about eight hours. The Organist and Master of the Music usually devotes thirty minutes to the junior boys or those on probation from 6 to 6:30 pm before the main choir practice begins. He/she trains them in sight reading of music notation, vocal exercises, and theory of music. All this training ultimately leads to the boys taking the external examinations of the Trinity College of Music, London. Successful candidates would receive certificates if they passed the exams.
The older members of the Cathedral Choir were never left out of continuous training. Some prominent senior members of the choir were occasionally sponsored by the Cathedral Choir to the Royal School of Church Music, London, refresher course training as the funds were available. This normally took place during summer when the choir was away on vacation in June or July. On return, the choir member would give a report of all he learned, paying particular attention to the new innovations in church music as practiced in England—in the form of new anthems, hymns or hymnals, latest techniques of chanting the Psalms or singing regular church hymns and sacred concerts.

Choir Ministry
The role of the choir in the ministry of the Cathedral Church of Christ is immense. The choir leads the congregation every Sunday in hymn singing, versicles and responses (antiphonal prayers set to music), special settings of liturgical music such as Venite, Benedictus, Te Deum, Nunc Dimittis, Magnificat and the Ordinary of the Mass. The Master of the Music uses the choir to teach the congregation new music.
The Master of the Music is always attentive to how the congregation sings church hymns. In order to boost the standard of congregational singing, Tolu Obajimi introduced a Community Hymn Singing service slated for the third Sunday of each month. This was designed to encourage members of the Cathedral Church to attend Sunday evening worship. Apart from the roster for church societies and individuals, families are also encouraged to sponsor the service. In this service, the Master of the Music writes out the background information or history of the hymns to be sung in the program. There is no sermon; however, one or two Bible lessons are inserted into the program as epilogue. The service opens and closes with prayer. The format of the service is simply an alternation of readings with hymn singing. The historical background of the hymns is read by individual members of the congregation, while the choir and congregation sing the hymns. Before the last hymn is sung, the sponsors and committee members of the service are usually acknowledged.
Whenever there is a fifth Sunday in a month, the Cathedral Choir presents special evening music entitled “Psalmody: Chanting the Psalms of David.” This was also one of the creative innovations of Tolu Obajimi. Similar to the Community Hymn Singing, Psalmody is simply the alternation of readings, in this case the Psalms of David, by members of the congregation, with the chanting of the actual Psalms done by the congregation and/or the Cathedral Choir. The reader presents an historical background of the Psalm—who wrote it, the occasion, why, when and where the Psalm was likely written. This approach helps the congregation to have a better understanding of the theological underpinning of the Psalm, which inevitably would enable them to sing with understanding and energy. Through this medium, the Master of the Music and the Cathedral Choir teach the congregation the latest techniques of chanting the Psalms of David, thereby helping them to correct some performance errors during rendition.
Interestingly, some Yoruba Psalms set to music as anthems by Thomas Ekundayo Phillips are always included in the service. Presently, this is one of the few avenues in which Yoruba songs are performed in worship at the Cathedral Church of Christ. According to the Master of the Music, the use of Yoruba versions of the Psalms in this program showcases works of talented Nigerian composers in sacred music and Psalmody/hymnody in particular. Special settings of the Psalms were normally performed by the Cathedral Choir only, while the congregation listened with dignified attention. Examples of works in this category include Thomas Ekundayo Phillips’s Emi O Gbe Oju Mi S’Oke Wonni (I Will Lift Up My Eyes Unto the Hills–Psalm 121) and Nigbati Oluwa Mu Ikolo Sioni Pada (When the Lord Turned Again the Captivity of Zion–Psalm 126). Interestingly, during the tenure of Thomas Ekundayo Phillips, the evening services on the last Sunday of each month were always in Yoruba. The Cathedral Choir would dress in their red cassocks and surplices, augmented by the voices of the Choral Society with the ladies dressed in white buba and alari costumes (traditional gowns). The two choirs would perform Phillips’s Yoruba compositions in these services.
The Cathedral Church of Christ truly proves itself to be a unique culturally blended congregation in terms of hymnals used for worship. The church exemplifies the nature of an interdenominational faith-based organization with the use of hymn books from diverse churches. The hymnals used for worship include Ancient and Modern, Ancient and Modern Revised, Songs of Praise, Methodist Hymn Book, Hymnal Companion, Baptist Hymnal, Saint Paul’s Cathedral Psalter, Church Hymnal, Alternative Service Book, New English Hymnal, Redemption Hymnal, Broadman Hymnal, Sacred Songs and Solos, More Hymns for Today, and indigenous hymns written by Thomas Ekundayo Phillips as well as other members of the choir.

Concert Performances
The Cathedral Church of Christ Choir is well known throughout the southern regions of Nigeria for its seasonal concert performances. The choir sets the tone and standard of music through its exceptional renditions of standard classical works. Thus, the extremely rigorous schedule of the Master of the Music is further laden with concert activities. Apart from the weekly routine of choir practices in preparation for Sunday worship, the Master of the Music must prepare the choir for concerts, which include sacred masterworks, instrumental pieces, and organ recitals. The concert performances are in the form of an Annual Choir Festival, Advent Carol Service, Festival of Lessons and Carols, Easter Cantata, and other types of variety concerts throughout the year.
Thomas Ekundayo Phillips inaugurated the Annual Choir Festival at the Cathedral Church of Christ in November 1918, to celebrate the musical accomplishments of his lovely choir and to showcase the expertise of the group. The festival is traditionally scheduled for the Sunday nearest to St. Cecilia’s Day (November 22), and takes place in the two main morning services (Choral Mattins and Choral Eucharist) and Evensong. The choir sings hymns, versicles and responses, Psalms, and beautiful anthems. The evening festival opens with a short organ recital or a variety concert of solo and chamber music that lasts twenty-five minutes, and it usually closes with an organ voluntary (postlude). The organ recital is played by one of the Cathedral organists or by a guest organist such as Kayode Oni and Kweku-Acquah Harrison.
It is noteworthy that on the occasion of the eighty-first Choir Festival in 1999, the Cathedral Choir marked the thirtieth anniversary of the death of Thomas Ekundayo Phillips with the publication of some of his compositions in book form, Sacred Choral Works: English and Yoruba. The book contains several anthems, hymns, descants for hymns, versicles and responses, settings for canticles and Psalms, and chants for canticles and Psalms.
The Cathedral Church of Christ is British in every aspect of its worship, ranging from the use of the English language to the order of service and the music selections. In fact, all the organists have been directly or indirectly trained in the schools of music in London. Hence, there is a tremendous influence of the British worship system at the Cathedral Church. Furthermore, most of the composers of the music used for worship are British—John Ireland, William Byrd, John Stainer, Bernard Rose, David Willcocks, John Rutter, Ralph Vaughan Williams, Samuel Wesley, Thomas Attwood, and Charles Stanley. However, in fairness to the Organists and Masters of the Music, compositions from other European nationalities are occasionally used. These include the works of Beethoven, Mozart, Bach, and Schubert.
To augment the works of foreign composers, the Cathedral Organist and Master of the Music uses the music of selected indigenous Nigerian composers, notably past and present choir members and organists. The Master of the Music has always been very careful not to promote and glorify the compositions of indigenous musicians who have no direct connection with the Cathedral Church Choir. Among the famous Nigerian musicians or choir members whose works were often performed include the father of the choir himself, Thomas Ekundayo Phillips, Charles Obayomi Phillips, Fela Sowande, Yinka Sowande, Lazarus Ekwueme, Tolu Obajimi, Sina Ojemuyiwa, and Tunde Sosan. I am looking forward to the day when my own compositions would be included in the music repertoire at the Cathedral Church.
The choral and organ compositions of Fela Sowande provided a musical and cultural link with the United States because some of Sowande’s pieces are based on African-American spirituals. The texts of the spirituals share a common theme with the Nigerian songs of liberation written in the 1940s through the 1960s during the era of the nationalist movement that fought for the independence of Nigeria from the British colonialists. The Cathedral Choir could see the spiritual connection between African-American slavery and the colonial experience in Nigeria, which lasted over a century (1840s–1960). The pain, suffering, anguish, and the hope for liberation from the imperialists are some of the commonalities in the themes of the songs. Even though Nigeria obtained her independence from the British government in 1960, the influence of British culture is still very strong today. It permeates every aspect of Nigerian existence, from cultural life to politics, social life, education, and Christian worship as observed at the Cathedral Church of Christ, Lagos.
Following the choir festival is the Advent Carol Service in December. The choir performs selected and tuneful carols and hymns with themes that talk about the coming of Christ. The carols and hymns are interspersed with the reading of six Bible lessons that tell the story of the promises of the coming Messiah. The lessons are mostly taken from the book of Isaiah in the Old Testament, with two short ones from the New Testament.
The Festival of Lessons and Carols has always been the climax of the Cathedral Choir musical performances for the year. Therefore, the choir is always at its best, singing with clarity, tenacity and excellence. The festival takes place on the last Sunday in December of every year even if it were after Christmas Day. This allows other parish churches to have their own Christmas services earlier, so that choirs from all over Lagos could converge on the last Sunday of December to hear the Cathedral Choir.
The Easter season is another high point in the musical activities of the Cathedral Choir. The Cathedral Church of Christ Choir is popularly known for its annual evening concert on Easter Sunday. This can take the form of the performance of an Easter cantata or the performance of a major choral work such as Handel’s Messiah as performed on Easter Sunday, April 19, 1981, and on March 31, 2002. The Cathedral Choir traditionally performed the entire three parts of Messiah once every three years during the tenure of Charles Obayomi Phillips; but the choir performed only parts two and three in 2002. Another Easter cantata took place on Sunday, April 7, 1996, with the performance of the entire three parts of Thomas Ekundayo Phillips’s Samuel. There were some few instances when the choir staged a concert on Good Friday, such as John Stainer’s The Crucifixion under the direction of Thomas Ekundayo Phillips in 1916. According to the Cathedral historians, this was the first Good Friday cantata concert in Nigeria.
There are other times in the year that the Cathedral Choir performs concerts in and outside of the church. Notable oratorios, cantatas, and orchestral works have been performed by the choir, such as Mendelssohn’s Elijah (performed in 1989), Hymn of Praise, and St. Paul; Bach’s Christmas Oratorio (performed in 1953); Samuel Coleridge-Taylor’s Hiawatha’s Wedding Feast; Handel’s Ode to Joy, Judas Maccabaeus, and Ode for St. Cecilia’s Day (performed in 1998); Haydn’s The Creation; Stainer’s The Daughter of Jairus and The Crucifixion (performed in 1916); Walford Davies’ The Temple; and Edward Elgar’s Pomp and Circumstance performed by the Cathedral Church of Christ Choir Orchestra at the 80th anniversary of the choir on November 22, 1998.
These concerts featured solos, choral and instrumental music. The concerts often attract dignitaries, professional musicians, and students from far and near to the Cathedral Church. The venues of the concerts were either the Cathedral Church, Glover Memorial Hall, or other concert halls in Lagos. The hall was always packed to capacity. Many visitors to the Cathedral Church have commended the outstanding singing of the choir and even remarked that it could favorably compare with the cathedral choirs in England in terms of quality. Gerald Knight, former Director of the Royal School of Church Music, London, once remarked that the Cathedral Church of Christ Choir, Lagos, is second to none in the whole of West Africa.
Some of these concerts were specifically organized to raise funds for either the Cathedral Church or to buy a new organ. For example, Thomas Ekundayo Phillips presented several concerts with the Cathedral Choir in various parts of Lagos to raise funds for the building of a new pipe organ. He later embarked on a concert tour with his choir to Abeokuta on August 24, 1930, and later to Ibadan, to raise funds to build a new pipe organ for the Cathedral Church. In these concerts, the Cathedral Choir performed mostly Thomas Ekundayo Phillips’s Yoruba songs to the delight of the natives of southwest Nigeria. The concerts were a huge success because the choir alone was able to raise more than half the cost of the organ. In fact, in 1927, Phillips went as far as England to appeal to British citizens for money to build the pipe organ. He was able to raise a substantial amount of money through the successful rendition of some of his Yoruba compositions by the St. George’s Church Choir on Sunday, October 23, 1927. The Yoruba songs were recorded by H. N. V. Gramophone Company in London, and the royalties from the sales of the recording were all credited to the Cathedral Church of Christ’s account in Lagos, towards the purchase of the 1932 organ.
The 1932 organ, which was later refurbished in 1966, is now in a very sorry state. In spite of regular servicing and replacement of deteriorated parts since 1966, the organ has reached a stage whereby no amount of repairs could restore it to its greatest glory. In 2005, in order to let everyone in the church realize the deplorable condition of the organ, the Master of the Music refused to send for the repairer when some faults developed. The situation got so bad that they had to stop playing the organ, using piano instead, much to the dissatisfaction of the congregation, including the provost (senior pastor of the Cathedral Church). The provost had to issue a directive that the faults be attended to immediately. The idea to build a new modern pipe organ for the church was originally conceived by the Women’s Guild Auxiliary of the Cathedral Church, and a committee was later set up to achieve that purpose. The Women’s Guild Auxiliary was able to raise some money. However, the funds could only cover the first installments for the purchase of the organ.
In view of the magnitude of the amount required and the importance of the new organ project to the history and development of the Cathedral Church, the Standing Committee decided to step in, and an organ fundraising sub-committee was inaugurated in 2006 to raise the proposed amount of 164 million Naira ($1,640,000 USD). Members of the Cathedral Church, societies, families, individuals, the choir, and corporate bodies were enjoined to participate in the organ project in order to maintain and preserve the tradition of musical excellence that the Cathedral Choir is noted for. Since 2006, the Cathedral Church of Christ Choir has embarked on several campaigns and concerts to raise money to build a new four-manual organ with 64 stops and 3,658 pipes. On Sunday, January 20, 2008, the provost of the Cathedral, Very Rev. Yinka Omololu, announced to the entire congregation with great joy, that they had realized the proposed amount. This feat was made possible through the generous donations of the Cathedral congregation and non-members from all over the country and around the world.
The Cathedral Choir has performed before renowned dignitaries. The choir performed before the British Royal Family, first in April 1921 at the foundation laying ceremony of the Cathedral Church of Christ by His Royal Highness, the Prince of Wales. In January 1956, the choir performed before Her Majesty Queen Elizabeth II and Prince Phillip when they worshiped at the Cathedral Church, and finally, on October 2, 1960, at the Independence Day service of Nigeria, attended by Her Royal Highness, Princess Alexandra. On Advent Sunday, 1972, the Cathedral Choir performed with the King’s College Cambridge Choir, during their visit to Nigeria. The first broadcast by the Cathedral Choir on the British Broadcasting Corporation was aired on December 12, 1951.

Recordings
The Cathedral Choir’s musical activities have never been restricted to only live performances at services and concerts. The choir has been involved in recording some of their favorite repertoire. During the tenure of Thomas Ekundayo Phillips, the choir recorded two of his songs—Emi O Gbe Oju Mi S’Oke Wonni (I Will Lift Up My Eyes to the Hills–Psalm 121) and Ise Oluwa (The Work of the Lord) for the BBC series “Church Music from the Commonwealth.” In 2006, under the leadership of Tolu Obajimi, the present choir released its first recording in the twenty-first century, Choral Music: Volumes I & II. The two CDs contain a selection of the most famous hymns, anthems, Psalms, Te Deum, and Jubilate that the Cathedral Choir have been performing over the years. Composers of the selected works as usual are mostly British with the exception of the Cathedral Choir musicians, in particular, Thomas Ekundayo Phillips.

Choir Picnics
As the saying goes, “all work and no play, makes Jack a dull boy;” and in keeping with this, the Cathedral Church of Christ Choir does not only engage in rigorous rehearsals and performances throughout the year, but also have their moments of relaxation, partying and enjoyment. These are called the “choir picnics” or “choir treats.” These are annual events organized for the choir by the older members of the choir, choir patrons and/or patronesses or other affluent members of the congregation. It is a way for all those who enjoy and appreciate the outstanding work of the choir to express their gratitude. Choir treats have always been social gatherings held in a very relaxed and congenial atmosphere, mostly in the homes of the sponsors. There would be plenty of food, salad, desserts, and drinks. And for the younger choir boys, there are always indoor and outdoor games to play. A typical picnic day was and still is an occasion to display the football (soccer) prowess between the ‘Dec side’ (right side of choir stall) and the ‘Can side’ (left side of the choir stall) boys.
Some selected members from other parish churches are always invited to celebrate with the Cathedral Choir. This is not the only occasion in which choirs from other churches, even outside of the Anglican church, are invited to the Cathedral Choir program. There is a combined choir concert that takes place once a year. For this program, two to three members from various denominational churches would be invited to join the Cathedral Choir to form what is known as the Augmented Choir. The Augmented Choir, which normally comprised both male and female in the size of one hundred voices or more, would rehearse once a week and finally close this glorious event with a big concert at either the Cathedral Church or one of the churches in Lagos.
Another avenue of collaborative work with other churches occurs when the Cathedral Choir goes on their compulsory new year holidays in January or the summer vacation in June. Some of the church choirs in Lagos come in to sing for four weeks at the Cathedral Church. These collaborative endeavors date back to the era of Thomas Ekundayo Phillips, and subsequent Organists and Masters of the Music have kept up the tradition.

Ex-Choristers
In the ninety years of its existence (1918–2008), the Cathedral Church of Christ Choir has produced some of the most brilliant, outstanding and famous Nigerian musicologists, pianists, organists and composers. Historically, the choir has become a ‘school of music’ in which budding composers have had their formative years. Many of the talented musicians belonging to the Cathedral Choir family moved to successful musical careers, some at the international level. The products of the choir have brought immense pride and esteem to the pioneer choir in Nigeria. All these musicians, including myself, give the credit to Thomas Ekundayo Phillips’s work as the founding Organist and Master of the Music. The musical training, performances, discipline, and exposure to a variety of standard choral and instrumental works had a great impact in shaping the musical taste and career of the ex-choristers. Indeed, the Cathedral Choir is a breeding ground for future generations of talented Nigerian musicians. I cannot close this essay without highlighting the profiles of some of the musical giants produced by the Cathedral Choir.
Fela Sowande (1905–1987) came under the leadership of Thomas Ekundayo Phillips in the early 1900s as a choir boy. Under the mentorship of Phillips, Sowande was exposed to European sacred music and indigenous Nigerian church music. He received private lessons in organ from Phillips while singing in the choir. Sowande claimed that Phillips’s organ playing, the choir training, and the organ lessons he received had a major impact on his becoming an organist-composer. It was Thomas Ekundayo Phillips who exposed Sowande to the organ works of European composers such as Bach, Mendelssohn, Mozart, Guilmant, and Dubois. Sowande went on to study music in England, where he became the first African to receive the prestigious Fellowship of the Royal College of Organists (FRCO) in 1943 with distinction. He was a broadcaster, musicologist, organist-composer, and music educator. Sowande taught as a professor of music at several institutions in Nigeria and the United States, including the University of Ibadan, Howard University, University of Pittsburgh, and Kent State University. He composed several choral and solo songs, orchestra works, but he is most famous for his sixteen wonderful pieces for solo organ.
Christopher Oyesiku (1925–) had his earliest musical training as a choir boy at the Cathedral Church of Christ Choir under the tutelage of Thomas Ekundayo Phillips, who gave the young Oyesiku his first lessons in the theory of music, musicianship, and voice. Phillips also prepared Oyesiku for the external examinations of the Associated Board of the Royal Schools of Music, London. During his days as a chorister at the Cathedral Church, Oyesiku rose to become one of the leading trebles and later became the best bass in the choir. In the late 1940s, he was the leading bass soloist in some of Gilbert and Sullivan’s comic operas such as Trial by Jury, H. M. S. Pinafore, and The Mikado. Oyesiku later went on to study music at the Guildhall School of Music and Drama, London, from 1955 to 1960. Oyesiku returned to Nigeria in 1960, and in 1962 was appointed to the position of Assistant Director of Programs at the Nigerian Broadcasting Corporation, Lagos (now Federal Radio Corporation of Nigeria). He served in this capacity until 1981. Oyesiku taught music and directed choirs at the Oyo State College of Education, Ilesha, from 1981 to 1987, and the Department of Theater Arts, University of Ibadan, from 1987 to 1994. He was well known in Nigeria, West Africa, and Great Britain as an extraordinary bass singer. He is popularly referred to as “Tarzan” at the Cathedral Church Choir for his deep and beautiful bass voice. Oyesiku performed the bass solo in several cantatas, oratorios, and variety concerts. One of the high points of his career was the opportunity given him to perform before several dignitaries in Nigeria and the Royal Family in England. He was also an outstanding choral conductor as well as music educator. He is presently retired from active music career and now lives with his wife in London, England.
Samuel Akpabot (1932–2000) was a choir boy at the Cathedral Church under Thomas Ekundayo Phillips in the early 1940s. Akpabot received a most significant introduction to European classical music as a chorister at the Cathedral Church. Akpabot sang many standard choral works such as Messiah and Elijah at the Cathedral Church before going to England to study music. He did advanced studies in music at the Royal College of Music, London, Trinity College of Music, London, the University of Chicago, and Michigan State University, where he received his Ph.D. in ethnomusicology. He was a composer, ethnomusicologist, organist, pianist, trumpeter, and music educator. Akpabot was the author of five books and several scholarly articles on Nigerian music. He taught at the University of Nigeria, Nsukka, Obafemi Awolowo University, Ile-Ife, the University of Ibadan, and the University of Uyo, where he retired as a professor of music and eventually died there. He served as organist and choir director in several churches in Lagos, including St. Savior’s Anglican Church. Akpabot composed choral and vocal solo songs, and orchestral works.
Ayo Bankole (1935–1976) was a choir boy at the Cathedral Church of Christ in the early 1940s. It was Bankole’s father who encouraged him to join the renowned Cathedral Choir. Bankole became a private organ pupil of Thomas Ekundayo Phillips, and also studied organ with Phillips’s protégé, Fela Sowande. Bankole rose to the position of school’s organist at Baptist Academy (one of the famous high schools in Lagos) at the age of thirteen, in 1948. In the late 1950s, Bankole went on to study music at the Guildhall School of Music and Drama, London, University of Cambridge, London, and the University of California, Los Angeles. In 1963, Bankole became the second Nigerian to receive the Fellowship of the Royal College of Organists (FRCO) diploma. He was an organist-composer, ethnomusicologist, pianist, and music educator. Bankole was a lecturer of music at the University of Lagos, and organist/choir director in several churches as well as several high schools in Lagos. Bankole composed mostly sacred music for choir, solo voice, organ, and orchestra.
Lazarus Ekwueme (1936–) is a Nigerian musicologist, composer, choral conductor, singer, and actor. He is one of the pioneer lecturers of music in Nigeria. As a scholar, he has authored several articles and books on African music and the diaspora. Ekwueme was a chorister at the Cathedral Church under Thomas Ekundayo Phillips in the 1940s. He studied music at the Royal College of Music, London, Guildhall School of Music and Drama, London, and Yale University, where he obtained the Ph.D. degree in music theory. In the area of composition, he is well known for his tuneful choral works based on Igbo idioms and African-American spirituals. As a music educator, Ekwueme taught at the University of Nigeria, Nsukka, and the University of Lagos. Ekwueme retired as a professor of music from the University of Lagos in the early 2000s; he is presently a traditional ruler in his home town in the southeast region of Nigeria.
Godwin Sadoh (1965–) joined the Cathedral Choir as an adult to sing tenor in 1980 under Charles Obayomi Phillips, and he was a chorister until 1994. In 1982, Phillips appointed Sadoh as an Assisting Organist, gave Sadoh private lessons in piano, organ and general musicianship, and prepared Sadoh for all the piano and general musicianship external examinations of the Associated Board of the Royal Schools of Music, London. Sadoh became the Organist and Choirmaster of Eko Boys’ High School, Lagos, at the age of sixteen in 1981. He occupied this position until he graduated from high school in 1982. Sadoh later studied music at the Obafemi Awolowo University, Ile-Ife, the University of Pittsburgh, the University of Nebraska-Lincoln, and Louisiana State University, Baton Rouge, where he became the first African to earn the Doctor of Musical Arts degree in organ performance in 2004. He studied organ and composition at Louisiana State University. Sadoh taught at the first three institutions mentioned above and also at Golden West College, California, Thiel College, Pennsylvania, Baton Rouge College, Louisiana, and LeMoyne-Owen College, Memphis, Tennessee. He was appointed professor of music at Talladega College, Alabama State, in 2007. Sadoh is the author of several books and articles on modern Nigerian music, church music, ethnomusicology, and intercultural musicology. He is one of the leading authorities on Nigerian church music and African art music. In the area of composition, he has composed for every genre—vocal solo and choral works, piano, organ, electronic media, and orchestra. Sadoh’s compositions have been performed all over the United States, Europe and Nigeria; some of his works have been recorded on CDs. He has been a recipient of the ASCAPLUS Award in recognition of the performances and publications of his music since 2003 to the present. Sadoh has served as organist and choir director in several churches in Nigeria and the United States.
Recently, the Cathedral Choir has proudly given two more graduates to the professional world of music. Jimi Olumuyiwa, who now sings bass, joined as a choir boy in the early 1970s. Olumuyiwa was the librarian of the Cathedral Choir for many years, and he has participated in several grand concerts including singing the bass solo in Messiah. In addition to his strenuous schedule at school and the Cathedral Church, he directs the Golden Bells Chorale Group, in Lagos, a choir founded by Godwin Sadoh in the 1980s. Olumuyiwa was a former Choir Director of Eko Boys’ High School, Lagos, from 1982 to 1983. Olumuyiwa recently received the Bachelor of Arts degree in music from the University of Lagos, and he rose to the position of Assisting Choirmaster at the Cathedral Church. Tunde Sosan joined the Cathedral Choir as a choir boy under the leadership of Charles Obayomi Phillips in the late 1980s. He continued singing with the choir after Tolu Obajimi took over the baton in 1993. In addition to singing and accompanying the choir, Sosan received private lessons in organ from Obajimi. Sosan’s faithfulness to rehearsals, services and concerts by providing piano and organ accompaniment when there was no one else to do so has earned him favor with Obajimi, who has blessed him with several promotions: from Assisting Organist to Assistant Organist and presently Sub-Organist. Sosan will be completing his studies at Trinity College of Music, London.

Conclusion
As the premiere choir in Nigeria, the accomplishments of the Cathedral Church of Christ Choir are immense, and it has played a major role in shaping the direction and development of church music in Nigeria, especially in the Anglican Church. The choir continues to play a leading and model role in Lagos and in Nigeria as a whole. The magnitude of musical excellence filtered into the ears and minds of the Lagos congregations is felt not only in the Anglican church, but in other denominations as well. The annual choir festivals, Advent carol services, festival of lessons and carols, variety concerts and the choir picnics continue to attract choristers and music enthusiasts from the Methodist, Baptist, Catholic, Lutheran, Presbyterian, Reformed, African, Evangelical, and non-denominational churches from different parts of the southwest regions of Nigeria to the Cathedral Church of Christ. The choir rightly connects the American culture with Nigeria through the use of spirituals in the compositions of its ex-choristers and their musical training in American universities. As they celebrate their ninetieth anniversary in November 2008, they can certainly look forward to many more years of outstanding and meritorious accomplishments in the Nigerian church music ministry.

The author is grateful to his very good friend, Jimi Olumuyiwa, for providing most of the documents used in writing this essay.

Photos are used with kind permission of Christopher Oyesiku.

“To embody music allows you to express the ineffable.” These words spoken by Therees Hibbard, featured clinician for this year’s conference, could easily have served as the conference’s motto. Indeed, embodiment of music was a primary theme of the 2012 National Choral Conference, which began amidst the deepening colors of a Princeton autumn. The 33-member Concert Choir, on risers with the rolling expanse of the Albemarle estate behind them visible through large French doors, began the opening rehearsal in its comfortable manner, although conference participants crowded into chairs, some sitting on the great staircase of the main hall of the school, as an American Boychoir rehearsal, typically devoid of artifice, unfolded. To experience the choir in concert is one thing, in recording another. Yet, to experience the nationally recognized choir in authentic rehearsals is altogether an experience unto itself, especially when the expressive quality of singing becomes subject to bodily motion.

Some regulars to this conference insist that the choir is the conference. Others are drawn to the eminent clinicians, interest sessions, and choral reading sessions. Binding the many strands of a National Choral Conference, however, is the thematic focus upon a particular consideration within the choral art. This year, matters kinesthetic—the relation of body, motion, movement through time and space, and its relationship to vocal production, interpretation and expression—were discussed and experienced. A particular manifestation of bodily motion in the service of the vocal art is called BodySinging: Developing Artistry in Choral Performance, and is the development and specialty of
Therees Hibbard.

Therees Tkach Hibbard is Associate Director of Choral Activities and Associate Professor of Choral Music at the University of Nebraska-Lincoln School of Music. Her work as a movement specialist in the training of choral singers and conductors has created unique opportunities for her to work with choirs and collaborate with conductors from around the world. Her research on enhancing choral performance through movement training has most clearly been demonstrated through her work with the Oregon Bach Festival Youth Choral Academy, the St. Olaf Choir, and with the American Boychoir.

Those familiar with the work of Jaques-Dalcroze may both readily comprehend Hibbard’s work, as well as challenge what may make BodySinging particularly new or unique when compared to Jaques-Dalcroze’s own work in the field of Eurhythmics. Certainly, the incorporation of bodily kinesthetics as a vehicle towards greater musical expression is widely known, notable today in the work of Robert Abramson of the Juilliard School, and recognized as a tool for use within the choral rehearsal by Weston Noble, Andre Thomas, and others. 

Similar to the techniques utilized by these practitioners, the American Boychoir and conference participants were themselves challenged by Hibbard to literally step outside of their own comfort zones. Utilizing the space of a large gymnasium, choir and participants were put through a few of BodySinging’s paces. To the accompaniment of preselected recorded music, choir and participants, led by Dr. Hibbard, stepped forward in regular time, arms lifting steadily, coordinated with deep diaphragmatic breathing, followed by relaxation of the same, all movements ordered within the regular pulse of the music, followed by variations and transformations. 

This preliminary groundwork forms the basis for the BodySinging principles in their application to the study and supplementation of one’s own vocal work, individually or collectively. This was evident in Hibbard’s incorporation of BodySinging techniques within an open rehearsal of the choir. When, for example, Hibbard desired greater expressivity within a particular musical phrase, she demonstrated kinesthetically what the phrase could look like through her own highly expressive bodily motion. The choir, prompted by Hibbard, then mirrored this motion, followed by a re-execution of the phrase. 

Some conference participants responded to the resulting transformation with audible “ahhs” of affirmation. Hibbard explains, “I believe by moving to the music and allowing it to move you, you then can move others.” What makes Hibbard’s BodySinging unique is the specialization and extension of the Jaques-Dalcroze principles as they can apply to the mechanism of vocal production, and ultimately to a fuller realization of emotive possibility. For a full video presentation of Hibbard’s work and the BodySinging principles, go to www.youtube.com/watch?v=IU57HMZwP8I.

As in past conferences, other clinicians presented offerings at this conference, including Helen Kemp, who made a welcomed return. Kemp’s many years of acumen and wisdom in the choral world, as well as her deep humanity, make her appearance at any conference a must see. Her presence was celebrated by unusually extended applause following her presentation entitled “Shaping the Future—One Generation to the Next.” James Litton, another figure of choral gravitas, and Director Emeritus of the American Boychoir, made an appearance with his talk, “Building a Comprehensive Choral Program: The Role of Children Singing.” Dr. Litton was the organization’s music director from 1985 to 2001. Fred Meads, Director of Vocal Studies of the American Boychoir, presented a talk on techniques of engaging in rehearsal the newer members to the school who sing in the school’s Training Choir. Meads exhibited particular gifts in this area in his abilities in training newer choristers. These techniques were demonstrated with enthusiasm in an open rehearsal of the Training Choir. Anton Armstrong, distinguished alumnus and conductor of the famed St. Olaf Choir, gave a talk on working with the developing singer. Lisa Eckstrom, Head of School, presented a talk on the value of arts in education, sprinkled with interesting and relevant data on the changing role of arts in education today. Fernando Malvar-Ruiz, Director of the American Boychoir, utilized individual members of the choir in a presentation to effectively and concretely demonstrate the journey of the changing voice of the boy singer in an effective demonstration of this changing process.

At the conclusion of the last National Choral Conference, Malvar-Ruiz stated, “The next big step in my development as a musician is to embrace the paradigm of a choral ensemble in a 21st-century reality, a 21st-century society, a 21st-century culture” (see “The 16th National Choral Conference,” The Diapason, June 2010). Indeed, the American Boychoir takes a big step towards a new paradigm as choir and school take up residence in their new home at the newly created Princeton Center for Arts and Education (PCAE), formerly St. Joseph’s Seminary in Princeton. Founded in 1912 by the Congregation of the Mission (the Vincentian Brothers) to train young men in the priesthood, the all-boys high school closed its doors in 1992. Since then, the Board of Trustees for the American Boychoir negotiated a long-term lease for the former seminary, whose facilities consist of an impressive set of gothic-revival buildings surrounded by over 45 acres of land. 

In the words of Chester Douglass, board chairman of the American Boychoir, the school has “gained a beautiful new campus with expanded facilities such as a gymnasium and a performance hall that were missing at Albemarle. But an equally exciting part of the plan from its beginning was to be the leading resident organization on a shared campus that emphasized the arts within an academic education. Accordingly, we have invited other schools and arts organizations to be part of a greater whole.” Those other two resident organizations include the Wilberforce School and the French American School of Princeton, also joining the campus. 

The buildings are to be occupied by the boys and the school as the American Boychoir continues to be one out of only two remaining choral boarding schools in the country (the other being St. Thomas Choir School, New York City, a mere 50 miles to the northeast). For information, go to www.americanboychoir.org.

In a sense, the conference had one foot set in the old school at the Albemarle campus, and the other foot set in the new. During a tour of the new campus conducted by Kerry Heimann, accompanist for the American Boychoir, participants were shown, in his words, the “crown jewel” of the new buildings: the resplendent chapel of the former seminary. The chapel boasts genuine and soaring gothic lines, collegiate-style choral stalls, and opulent acoustics, and will serve well as the long and much-needed regular venue for American Boychoir concerts when the choir performs at home. School and choir begin a promising new journey.

New facilities aside, what is an element that will secure the future and promise of the American Boychoir? In the words of Christie Starrett, General Manager of the American Boychoir, “What makes it special are the boys, without question, and there is a sense of community you cannot find literally anywhere else.”

R. E. Coleberd is an economist and petroleum industry executive.

Pipe organs advertised for sale by colleges and universities raise serious questions about the vitality of the King of Instruments in institutions of higher learning.  Organs that are abandoned or replaced are routinely advertised in the classified columns of The Diapason and The American Organist, an economical and efficient way of reaching potential buyers. However, until now, solicitations by schools have clearly been the exception.

In discussions with active and retired organ faculty and
music department personnel across the country, the author has discovered what
he finds to be a disturbing nationwide phenomenon symptomatic of a paradoxical
trend in higher education.  The
advertised sales seem to be the tip of an iceberg. Many organs, having too
often been systematically neglected and abandoned, are now being sold off at an
increasing rate. The experiences of the schools cited below, together with
comments by faculty who, all too often, have watched the sad spectacle of the
pipe organ fading into the sunset, demonstrate that we are witnessing a crisis
with profound implications for cultural life in America.

The purpose of this paper is to create awareness of the
gravity of the situation. We will analyze causes of the phenomenon and give
examples to illustrate the scope of the problem in both auditorium, concert
hall, practice and studio instruments. The reader will, no doubt, be aware of
similar examples elsewhere. Each one differs but there are common threads
through all of them.  We will offer
recommendations on how persons who are deeply distressed by these ominous
developments--because their lives are so closely connected to the instrument:  faculty, students, alumni and concerned laymen--can protect and promote the pipe organ in an academic setting. In retrospect, we believe the S.O.S. should have been tapped out thirty years ago.

Background

We begin with the premise that a pipe organ on a college
campus is an integral part of the intellectual, cultural, artistic and musical
resources of the school, standing alongside the telescope in the observatory,
the paintings and sculpture in the art gallery and the book collections in the
library. These time-honored treasures of a campus setting constitute the raison
d'être of institutions of higher learning, traditionally the trustees of
our culture and the guardians of our future in science and the arts. They make
possible its mission and accomplishments, and define its status and recognition
among its peers.

We continue with the admonition that a pipe organ is
symbolic of the achievements of western civilization and the legacy of our
European origins. It embodies the collective experience of generations in its
recognized prominence in the creativity and expression of music as well as in
architecture, technical developments and craftsmanship. Without the King of
Instruments, the great music it made possible would not have been written, and
without this rich tradition the instrument would not have enjoyed its glorious
position in history. The pipe organ embraced the finest craftsmanship in
Europe, just as precision workmanship survives in organbuilding today, symbolic
of the artistry of hand-crafted objects. In technical strides, the instrument
was the equal of any developments in the 19th and early 20th centuries. At the
turn of this century, the pipe organ was perhaps the most complex mechanism
ever developed. The combination action and other features of the console,
particularly the unrivaled Austin combination action, were an example of binary
algebra and an immediate predecessor of the computer. The Skinner player
mechanism on residence organs employed a pneumatic/mechanical computer to
decipher the rolls; in retrospect a further development of Charles Babbage's
difference engine dating back to the 1820s.1

Therefore, a pipe organ is not merely an appliance or
teaching device. Its value and contribution, along with other cornerstones of a
campus setting, are in the perpetuation of an atmosphere of excellence in
learning and human aspirations in culture and the arts. Sadly, these timeless
elements have gone largely unnoticed today by college administrators and state
legislatures who fail to recognize the stature of the instrument in their
budgetary deliberations and who base their decisions on square feet of space
required, number of credit hours generated and dollars of support necessary.

The fate of the instrument and the crux of the problem is,
in many ways, a manifestation of the unique characteristics of the pipe organ
which set it apart from other campus resources. The pipe organ in an
institutional setting suffers from a spatial, temporal and what some might call
an existential problem. In comparison with other musical instruments it is
quite large, requires considerable space, is fixed in location and, therefore,
its musical delivery is confined to the proximity of the instrument. In
contrast, violinists and pianists perform in a variety of venues the world over
thereby fostering a close symbiotic relationship between themselves, their
music and the instrument. Moreover, as Will Headlee points out, because of the
nuances and complexities of the pipe organ, requiring a close interaction with
the performer, music making on the organ is akin to chamber music which
necessitates a chamber music mentality versus a soloist mentality.2
style="mso-spacerun: yes">  The linkage between organists and the
instrument is not so close in part because they play many different
instruments. The problem is exacerbated when the music-going public think of
themselves as deciding first to go to hear an organ, and second, to hear a
style="mso-spacerun: yes">  particular organist.
style="mso-spacerun: yes">  Sadly, they don't go very often.
Furthermore, those interested in organ music per se have available compact
discs of the world's great instruments, and in the course of listening to them
they become less interested--and less supportive--of instruments of lower
quality and reputation.

The pipe organ is no longer a priority item with music
school deans and department chair persons, who must compete for students and
who struggle to maintain their share of a diminishing campus budget in an
atmosphere of financially strapped institutions. Tragically, pipe organs are
too often considered expendable. As Western Washington's Albert Smith explains:  in contrast to other musical instruments, a pipe organ is a "terribly expensive musical medium to purchase and maintain."3 In physical and dollar terms it is rather like
comparing an ocean liner to a rowboat. 
A violin may require a new string or two, an oboe a reed.
style="mso-spacerun: yes">  But Smith doesn't have funds in his
budget for a routine service call.

The instrument is also the victim of the pronounced secular
trend in policy decisions in the upper echelons of university administration.
In all but the few remaining traditional church-related liberal arts colleges
which enjoy a very close and continuing denominational affiliation, religious
beliefs are intellectually suspect in the quest for "truth" and
perhaps nothing is more "politically incorrect" on campus today than
organized religion. Religious faith and corporate worship are sometimes viewed
as a sign of personal weakness and dependency. Perhaps because the pipe organ
is so closely tied to the church in the layman's mind, it is perceived as an
antique or museum piece and is, therefore, irrelevant to the pursuit of
knowledge in our time, particularly in the frantic search for "hot
buttons" such as computer science and genetic engineering to generate
publicity and garner public and private financial support.

The declining fortunes of the pipe organ in academe are
also, without doubt, a reflection of the waning interest in high culture in the
baby boom generation. The prior generation, the war babies, were deeply
involved in cultural pursuits, as measured by attendance and financial support.
But their offspring, as surveys show, are two-career families who are often
pre-occupied with television, movies and pop culture, and who frequently spend
their limited time working out at the health club or surfing on the Internet.
Baby boomers' education levels, though higher than their parents, differed
significantly:  fewer chose liberal
arts degrees with the corresponding affinity for the arts; more chose business
and engineering. Judith Balfe, author of a forthcoming study comments:
"For their parents' generation, those who had higher education and higher
income, the arts were far more important to their understanding of themselves
and their civic responsibility." Today, audiences are segmented and
targeted by advertisers, and "the sense of a culture--at least a popular
culture--which transcended generations" is gone.4

In the economic and political exigencies of state
legislatures and often their private school counterparts as well, cost-benefit
analysis has emerged, in this era, as the overriding criterion for the
allocation of funds in higher education. Under these mandates, the pipe organ
is acutely vulnerable to changing patterns of student enrollment and facilities
use. One conspicuous development in this trend is the designation of professional schools as "stand alone" enterprises (the law school at the University of Virginia and the business school at Duke University are examples) with sole responsibility for their financial well-being. Presumably they can be funded adequately by tuition, alumni giving, endowments and continuing education fees, all a manifestation of the economic fortunes of these
professions in our society. In contrast, these sources of support are decidedly
limited for the arts.  It is
difficult to imagine that the income of a church musician would ever endow a
pipe organ let alone a music department or school.

We must emphasize that there are decided limits to the
market-driven mentality which so pervades our colleges today. An institution of
higher learning is not a consumer products business, like detergents or
toothpaste, in which products (curriculum) are changed to suit every whim of a
fickle public. It is not a middle eastern bazaar in which the travelers
(students) shop in passing for rugs and brass (courses). If a college or
university "sells out" to the marketplace and surrenders every
vestige of intellectual rigor and vitality, it risks becoming a trade school.
Over time, the application of cost-benefit analysis in the funding of state
supported schools erodes the distinction of an institution of higher learning
from any other state agency (prison, mental hospital, orphanage, etc.). The
resulting minimum level of funding substantially diminishes its unique and
time-honored function.  Can an
academic institution, let alone a pipe organ, survive in such an atmosphere?
The well-known social critic Thorstein Veblen  in his polemic The Higher Learning in America: A
Memorandum on the Conduct of Universities by Business Men
style='font-style:normal'>, identified what we now term the market mentality;
the prevailing emphasis on "practical or useful" curricula as
measured by the payoff in the job market. If Veblen's acid critique was
premature in 1918, it couldn't have been more prophetic of the sad situation today.5

Auditoriums and Concert Halls

In the earlier decades of this century, the college
auditorium was customarily a focal point of the campus landscape, and often an
architectural masterpiece.  As a
convocation center it symbolized the collegial atmosphere of the institution.
No auditorium was complete without a large pipe organ, often a superb
instrument by a renowned builder such as George Hutchings or E. M. Skinner.
This was also a period in which the university organist enjoyed high visibility
and a prominent position in the faculty hierarchy beyond his appointment in the
music department, in part because, frequently, he had studied in Europe, a mark
of distinction and status in the professoriate of that era. Presiding at the
auditorium console, his heroic and inspiring music welcomed student and faculty
gatherings for convocations, and he accompanied the singing of the national
anthem and the alma mater. He played the processional and recessional for
commencement, and accompanied the glee club. The auditorium and the pipe organ
thus served as a unifying force in the undergraduate experience, contributing
to that vital sense of community, identity and the search for meaning so
tragically lacking in many schools today. No more! In our time campus speakers
are specialized and appeal only to certain disciplines and departments. Schools
have become too large for campus-wide convocations, and commencement has been
moved to the football field to accommodate the crowd. Moreover, in the
politicized atmosphere of a college campus today, there is too often no common
culture or purpose, no collective embrace of the universal values of an
institution of higher learning. Instead, each self-serving school or department
has become "privatized," looking out for its own interests and
grasping aggressively for its share of the diminishing public and private
funding. Whereas in earlier times the pipe organ was an integral part of the
auditorium and its function, now the instrument is too often underutilized and
dismissed as redundant. In the current use of the building it is merely in the
way, something to be ignored or cast aside.

The rebirth of the tracker organ in the 1950s, first with
widely-publicized European imports, and then with instruments by small domestic
builders, polarized the academic community and called into question the
efficacy of the American classic organ and its romantic and orchestral
ancestors. Music departments philosophically and functionally moved toward
earlier instruments, including the harpsichord. Large auditorium organs were
suddenly deemed out of date and expendable. This was also a time when budgets
allowed for obsolescence and replacement. But not today! Gone are the times
when instruments could be changed every generation in compliance with
nationwide fads and fashions, or to suit the demands of the teaching profession
who argued that a tracker instrument was necessary to attract students and who
were most likely expressing their desire to emulate their peers. Not that
obtaining a tracker was any assurance of protecting the status of the organ in
the school. True, they are smaller and require less space. But because of the
fundamental connection of the organ with church music, there is still the risk
of its being alienated by the deeply entrenched secular outlook on campus.

James Madison University

James Madison University, named for our fourth president, is
a school of 12,500 students in Harrisonburg, Virginia, southwest of Washington,
D.C. In 1937, the then Madison College, one of three teachers' colleges or
"normal schools" in the state, installed a landmark four-manual
fifty-two rank Möller pipe organ in Wilson Hall, scaled and voiced by the
legendary Richard O. Whitelegg. 
According to the late John Hose, Möller tonal director, this
instrument was one of the first four-manual Whitelegg Mollers.6 The dedicatory
recital was played by the nationally known keyboard artist Charlotte
Lockwood.  In a Möller
advertisement in the January, 1937 edition of The American Organist, the
builder stated that the instrument ". . . has already been adjudged as
definitely outstanding among the best organs in the East."7 This
pronouncement was validated by Senator Emerson Richards, who, reviewing the
instrument in the September edition of the same journal added: "Organ history has begun a new chapter and M. P. Möller Inc. is to be congratulated upon having written one of the first verses."8 Apart from its place in the resources of the university,  this instrument is an important milestone in the organ reform movement, and in the history of the Möller Company, for decades one of the premier companies in the American organ industry and now defunct. It is a signature instrument in the career of Whitelegg, an important figure in the twentieth-century legacy of the pipe organ in America. Yet tragically, these factors were overlooked when Wilson Hall was renovated in 1986. The stage was extended to accommodate a variety of venues, but no thought was given to the future of the organ. During remodeling the console was disconnected and stored in an unheated construction trailer which turned out to be its death sentence. As is well-known among organbuilders, a console stored under such conditions will deteriorate; in this case, it disintegrated. A local newspaper story soliciting community support to restore or replace the console of the now-forgotten organ fell on deaf ears. The university administration has made it known that campus investments in the arts will, at the present time, most likely depend upon private funding. In locked chambers today,  this majestic instrument stands mute, perhaps never to speak again.

The events at James Madison illustrate another common
problem in the academic fortunes of the pipe organ:  the conflict between the music and drama departments in
multi-purpose facilities. In 1968, the university built a fine arts center and
installed a three-manual Möller organ, a welcome sign that the
administration recognized music and the place of the organ in its concept of
the arts. However, as a result of poor space planning and failure to anticipate
overlap in facilities use, the music department soon tangled with the drama
department for use of the performance area. In due course, the music department
lost the turf battle and the Möller organ was taken out and sold to a
church in Ohio. A large four-story building to house the music department was
built in 1989, but budget limitations prevented the inclusion of a recital
hall, which precluded the addition of a pipe organ as an integral and visible
part of the resources of the facility. The only hint of a pipe organ on campus
today is the two practice instruments in the music building. The faculty uses
five instruments in town churches for teaching and student performances.

New England Conservatory

The sad situation in Jordan Hall at the New England
Conservatory of Music in Boston, is the result of discontinuities, conflicts
and budget priorities, beginning in many cases several decades ago, which are
seemingly endemic to the fate of concert hall instruments today. Built in 1902,
Jordan Hall featured a three-manual Hutchings organ which was a notable
addition to the cultural and musical resources of the city. It symbolized, no
doubt,  the importance of organ
study in the musical philosophy and mission of the Conservatory, as well as the
significance of a recital and instructional instrument in a concert hall.

Rebuilt and enlarged by Ernest M. Skinner in 1920, this
renowned instrument was widely used and well maintained, with a new console in
1928 and further work by Aeolian-Skinner in 1947. As tastes changed in the
1950s, the organ fell out of fashion and other demands for the hall took
precedence. In 1957, its status was seriously diminished when George Faxon, an
icon figure in the New England organ fraternity, left the Conservatory. His
successor, Donald Willing, ordered two European trackers (Metzler and Rieger)
to define the "new look" in pipe organs for the school. By the
mid-1960s, the Jordan Hall organ was passé and neglected; ten years
later it was was unplayable. In 1995, in an all too familiar policy decision,
the instrument was omitted from a $12 million renovation of Jordan Hall on the
grounds of expense and limited use--the busy hall schedule allows no time for
organ students.  One wonders if it
is only a matter of time until the instrument is sold. When an organ is both
unplayable and inaccessible, the chances of its survival are slim indeed.

University of South Dakota

At the University of South Dakota in Vermillion, the
twenty-eight rank, four-manual E. M. Skinner organ of 1928 was put in the dock
two years ago, a victim of deteriorating leather and wind leaks. The school
administration, under pressure to conform to enrollment and credit hours as the
overriding criteria for budgeting, and answering the call of the state
legislature to cut expenses, is uninterested in restoring the instrument. This
experience, common in publicly supported institutions, illustrates the fact
that there are seemingly no appropriations for maintenance, a situation which
is especially devastating for the pipe organ which requires scheduled routine
maintenance, as well as major expenses in the periodic renewal of chest
leather, and today in an electrical upgrade of the console. Today the "Why
do we need it?" reasoning asserts itself as well as the "Look what we
can do with the $100,000 (or more) required when only a few students play it
and hardly anybody listens to it."!

Western Washington University

The 1200-seat auditorium at Western Washington University in
Bellingham, houses a 1951 three-manual Möller organ, which fell into
disrepair and has been unplayable for twenty years. Campus politics have
dictated that the auditorium be used primarily for drama productions. Albert
Shaw, former music department chairman, estimates it would require $100,000 to
restore the instrument to its original condition, an outsized figure as
maintenance budgets go and a sum virtually impossible to justify given the
primary use of the building.

In 1978 Western Washington constructed a 700-seat concert
hall and installed a two- manual tracker instrument to complement three
practice organs. Then, in a familiar story, the theory professor who taught the
handful of organ students retired and was not replaced. Organ instruction was
then terminated only to be resumed after three years and then discontinued
again. Because a service call from Canada, two days at a minimum of $350-$500,
is prohibitive under current department budgets, neither the concert hall
tracker nor the three practice organs are maintained on a regular basis.

The University of Indianapolis

The University of Indianapolis, formerly Indiana Central
College, a United Methodist affiliated school, is yet another example of how
changing priorities and the economics of space use impact the fortunes of an
auditorium organ. It also illustrates the decision to consign the organs on
campus arbitrarily to a music facility and view them primarily as a teaching
and performance vehicle in a specialized and exclusive curriculum.

The recently-sold three-manual Möller organ was
installed in 1963 when the auditorium was used for convocations and chapel
services, campus-wide functions that were discontinued years ago. With the
auditorium now assigned to the drama department, the instrument was deemed
redundant and expendable.  The
possibility of enlarging and relocating the Möller was briefly considered
some years ago, but  the idea ended
when a new Fine Arts Center was built with a 500-seat recital hall to house a
new tracker instrument yet to be installed.

The evidence to date at James Madison University, the
University of South Dakota, the New England Conservatory, Western Washington
University, The University of Indianapolis and perhaps countless others,
strongly suggests that unless determined action is taken, auditorium pipe
organs may be doomed, especially if the building is the only performance
facility on campus.

The provision of a separate "Jewel Box" recital
hall for the pipe organ, as for example at the universities of Arizona and
Iowa, is viewed by some observers as a mixed blessing. On one hand, it would
appear to guarantee a permanent position for the instrument, insulating it from
the competition for space elsewhere in the building. On the other hand,
removing the organ from the mainstream of the music department, as well as the
rest of the campus, threatens to isolate it and erode the much-needed support
of the university community.

The greater use of off-campus organ resources by music
departments is an emerging trend that is viewed positively in certain quarters
of the teaching profession. At the University of Washington, Carole Terry
considers contractual arrangements with Seattle churches to be one of the
strengths of her program. These instruments, of various periods and tonal
design, complement the Paul Fritz tracker on campus, and afford the students a
much broader orientation to the pipe organ and to the spectrum and
interpretation of its literature. They also offer attractive teaching and
performance opportunities. 

This is the position of Frostburg State University in
Maryland which recently sold a 1970 Tellers organ, an instrument that had
suffered from a poor location and whose installation had never been
satisfactorily completed due to budget limitations. The faculty have long used
two excellent and recently updated Möller organs in Cumberland, within
walking distance of the campus, for teaching and performances. That this is
viewed as a permanent solution to the organ resource needs of the school is
reflected in the fact that the recital hall in the recently completed
multi-million dollar fine arts center omitted any space provision for a pipe
organ. A small, five-rank portable organ, to be used largely for accompaniment,
will be the only hint of a pipe organ on campus.

Arrangements between schools and local churches bodes well
for the pipe organ by reinforcing the linkage between the instrument and its
music in a liturgical setting. Yet it also suggests a lack of commitment to the
organ program in resource and curricular decisions of the school and a tragic
neglect of organ music as a foundation for a high quality education in music.
In the tenor of this paper, it ignores the place of a pipe organ in the broader
cultural dimensions of an institution of higher learning. A small portable
instrument to accompany other music offerings is indicative of a very minor and
largely supportive role for the instrument.  The absence of a recital instrument in a prominent campus
gathering place ignores the time-honored place of the pipe organ in the visible
(and in this case articulate) jewels of a college or university.

Practice and Studio Instruments

The sale of practice and studio organs by Concordia
(Nebraska), Cornell University, Frostburg State (Maryland), Kent State (Ohio),
Stevens Point (Wisconsin), Syracuse, and UCLA among others, with more to come
no doubt, is the final phase in the lockstep sequence of events that marks the
diminishing fortunes of the pipe organ in academe. Step one, declining
enrollment, began with economic forces impacting the organist profession in the
1970s. Wolfgang Rübsam of Northwestern University explains:
style="mso-spacerun: yes">  "When it became generally known
that the poorly paid church organist market would no longer justify parental
tuition investment in an organ education, organ enrollment collapsed."9
This was especially true if the degree was to be financed by loans which could
never be repaid on a church organist's salary. Graduate degrees, frequently at
comparatively costly yet highly visible and quality private schools or conservatories, were likewise unattractive because the academic market had dried up.

Step two was idle instruments, and the emerging
"opportunity costs" of the space which clamored for other use.
style="mso-spacerun: yes">  Step three was to sell the instruments.
To appease penurious state legislatures, campus budget officers liquidated the
under utilized resources and converted the space to a current "hot
button" at the school, perhaps a computer lab.  With budget officials breathing down their necks, the music
department meekly acceded to the cuts, hoping to save what they could in a
campus-wide scramble for funds. Step four is to not replace the organ professor
when he retires (Corliss Arnold at Michigan State and Will Headlee at Syracuse
are examples). The final step in this sad progression is the
"outsourcing" of organ instruction; i.e, to contract with a local
organist to teach the few students on a per diem basis with no benefits.

Concordia College

Concordia College in Seward, Nebraska is one of numerous
Concordia schools in the Lutheran denomination, whose traditional purpose was
to train teachers for their parochial schools. The school master or his
associates were also expected to be the parish musician, a tradition dating
back to colonial times; for example, with Gottlieb Mittelberger in the 1750s in
Pennsylvania.10 The teaching-and-parish-musician position reflected, no doubt,
the influence of Henry Melchior Muhlenberg, founder of Lutheranism in America
and an ardent champion of the pipe organ.11 Every student at Concordia was
automatically enrolled in organ lessons, which necessitated fifteen
instruments, most of them practice organs, to service a student body of 600. In
recent years, the number of students preparing for church vocations has fallen
to 40 percent of the enrollment, resulting in "excess capacity" in
pipe organ resources. The decision to sell five instruments was prompted in
part by the desire to convert one practice room into a piano studio and another
into a computer lab. This example is perhaps exceptional in view of the high
percentage of the student body using the instruments. Nevertheless, it
underscores the close relationship between enrollment and resource needs, and
how swiftly an adjustment occurs when need declines.

Kent State University

Kent State University, a public institution in northeast
Ohio, with 22,000 students, including 300 enrolled in the music department, dropped organ instruction in the spring of 1981. The number of students in the combined degree program in sacred music and applied organ performance had dropped to six, far below the number needed to justify a tenured faculty position and to continue practice room space begging for other uses.  Ironically, the school had formerly counted as its organ instructors two of the most promising young keyboard artists and teachers in the country in John Ferguson, now at St. Olaf College, and Larry Smith, now at Indiana University. The enrollment collapse was the direct result of the dismal outlook for organ graduates in the marketplace. This was confirmed in an informal survey by Dr. Walter Watson, then head of the music department, which revealed that the number of full-time organ positions in the greater New York City area, had fallen from 600 in the 1950s to between 150 and 200 in the 1980s, a situation thought to prevail throughout the country.12

The absence of supporting curricula at Kent State in
philosophy and theology to augment the sacred music degree added to the
rationale for discontinuing the program. Two small practice organs were sold to
churches and some thought has been given to selling the 20-rank studio organ
and using the proceeds to update the auditorium instrument, now in need of
restoration. In recent years the financial fortunes of the school were severely
impacted by the statewide budget crunch, which forced the music department to
cancel the marching band temporarily, to remove telephones from faculty offices
and require faculty to pay for photocopying materials for their classes. A
small foundation stipend carried them over until budgets were restored but the
organ instruction situation has not changed. This may be an extreme example of
the financial indigence of music departments, but it is certainly not an
isolated one.

University of Wisconsin, Stevens Point

The University of Wisconsin at Stevens Point is a striking
illustration of the predicament of public institutions which are acutely
sensitive to enrollment shifts and budget constraints.
style="mso-spacerun: yes">  When organ enrollment collapsed and the
organist retired, the faculty position was eliminated and the decision made to
sell the four pipe organs and channel the diminishing resources elsewhere. The
plan now is to also sell the Ronald Wahl tracker instrument and use the
proceeds to rebuild the Steinway concert grand piano. Organ programs in the majority of schools in the state university system, not including the University at Madison, are reported to be severely curtailed or defunct.

Syracuse University

In view of its stellar position in postwar graduate organ
study, the experience of Syracuse University is revealing and particularly
significant.  The Syracuse program
rose to prominence under the leadership of Arthur Poister, a much-admired
teacher and an eloquent spokesman for the organist profession, together with
his colleagues and successors Will Headlee and Donald Sutherland.
style="mso-spacerun: yes">  With the University of Michigan and the
Eastman School of Music, Syracuse shared the distinction of being three premier
graduate schools for organ study in the country. In the 1950s, the programs
benefited enormously from "degree inflation," as Headlee calls it,
which was then capturing the profession: the DMA supplanted the MMus as the
terminal degree in organ performance and became the "union card" for
an academic appointment.

The halcyon days at Syracuse were a manifestation of
promising academic job opportunities for organists, the attraction of the
trophy Holtkamp instruments in Crouse Auditorium and Hendricks Chapel, the
magnetism of Poister and his staff, and the all-important pipeline from Oberlin
to Syracuse where Poister had earlier taught. But Poister knew it couldn't
last. He often said to Headlee, "When will the bubble burst?"13 When
it did, in the late 1970s, the university moved swiftly to drastically curtail
the organ program.  Four of the six
Holtkamp "Martini" practice organs were sold.  When student credit hours plummeted to near zero, the administration elected not to replace Headlee upon his retirement and to outsource organ instruction with a part-time teacher, Katherine Pardee. She was the director of music at Hendricks Chapel whose funding is totally separate from the instructional budget of the school. The experience at Syracuse is an all-to-frequent example of how rapidly a once proud program that educated a generation of prominent teachers and performers can decline and virtually disappear.

The linkage between the initial investment and now
disinvestment decisions in pipe organs as a function of student enrollment
(demand) is an expression of the "imputation" theory of value
(zürechnung) propounded by the eminent Austrian economist Carl Menger
(1840-1921) wherein the demand (bedarf) for and value of an economic good
echoes backward into its resource base. In a market analogy, if the demand for
cigarettes falls, the demand and price for leaf tobacco declines and then the
need for and rent on tobacco growing land recedes.14

Within the music department curriculum and faculty, the
organ teacher is often odd man out. 
This sad situation is attributable to more than the decline in students
and credit hours. It is primarily a reflection of what Arthur Birkby of the
University of Wyoming calls the "softening" or "dumbing
down" of the pedagogical approach to music education.15 The contemporary
emphasis upon country, gospel, jazz and rock-based music means students have
decided that it is no longer necessary to be well-grounded in classical
precepts. Thus the core curriculum in theory, counterpoint, analysis and
composition, where the pipe organ and its music would be recognized, has been cast aside.16 Given this mindset, is it any wonder the organ is viewed today as a "fuddy duddy" instrument, as Birkby laments?  Rübsam adds that with organs and pianos being pushed into the corner in churches in favor of of electronic keyboards and all manner of audio-mixing devices, a career in church music is no longer attractive to the serious musician.

A Call to Action

In the foregoing analysis we have demonstrated how
style="mso-spacerun: yes">  economic and political realities in
higher education together with the indifference of campus leaders and state
legislatures, with their slide-rule mentality (and without shame), have
resulted in a tragic loss of recognition of the pipe organ's time-honored place
in academe. These examples of the liquidation of pipe organs are perhaps logical
and defensible in view of the vice-grip economics overshadowing our
institutions of higher learning today. Yet the impression lingers that the
decisions are based primarily on expediency and without proper recognition of
the place of the instrument among the "untouchables" which would
certainly be true of other campus jewels. One cannot imagine, for example, that
if enrollment in astronomy courses declined, the school would sell-off the
telescope and turn the observatory into a laboratory for genetic engineering.

The following are suggestions that can and must be
implemented to stem the tide of indifference, neglect and abandonment, and to
protect and promote the King of Instruments in institutional settings.

The first step is an awareness of the urgency of the problem
and the need to take determined action. Pipe organ aficionados--professors,
alumni, organists and concerned laymen--must be ready to "lie down in
front of the bulldozer" (so to speak) to stop the carnage. This begins
with periodic inquiries on the status of the organs on campus and expressions
of ongoing interest in their well-being. The "Friends of the Northrop
Organ" at the University of Minnesota, described by Charles Hendrickson in
an article in the March, 1996 edition of The Diapason, is a fine example of the
type of organization that should be established at every school.17

The organ professor must be visible, articulate, and
proactive in promoting the instrument. 
In short, he or she must become an evangelist with fire in the belly, or
as one observer said:  "The
organist has got to come out of his hole, and fight!" They must interact
more frequently with the faculty and campus at large, and use every opportunity
to make sure the organ and its music are included in applicable courses. For
example, to advance the organ as an intellectual and cultural resource to the
larger campus community the organist, in cooperation with professional
organizations, could develop a slide lecture for presentation to classes in
history (western civilization), philosophy (aesthetics), architecture,
engineering and others.

The organist should solicit a firm commitment from the
university administration to recognize and maintain the instruments on campus.
To protect the fine Holtkamp organs at Syracuse, Will Headlee orchestrated a
celebration of the Centennial of Crouse Auditorium. The Organ Historical
Society citation for "an instrument of historic merit worthy of
preservation" was read to the gathering which included the chancellor on
the platform. In responding the chancellor gave assurances that the organ was
recognized and would continue to be honored. Headlee cautions that every time
there is a changing of the guard one has to go in and sell the situation all
over again.

Yale University, under the inspired leadership of Thomas
Murray, university organist, and Nicholas Thompson-Allen and Joseph Dzeda, the
two associate organ curators, has reached out to various constituents on
campus. In a well-conceived effort to promote high visibility and awareness of the pipe organs at Yale, these men have encouraged music students, technology
classes, and other university organizations to schedule tours and
demonstrations of the instruments. Undergraduates expressing an interest in the
pipe organs and occasionally using them as a topic for a class term paper are
welcomed and given full co-operation.

During Alumni Reunion Weekend each Spring, Friday morning
and afternoon tours are conducted of the trophy Hutchings-Steere-Skinner organ
in Woolsey Hall for alumni and their families. Murray demonstrates and plays
the instrument and then the curators guide the visitors on a brief walk through
the chambers. This creates in the alumni a sense of "pride of
ownership" in the instrument and they recognize it and the other fine pipe
organs on campus as an integral part of the heart and soul of Yale University.
This effort was rewarded two years ago when an alumnus, who had joined the
group, was moved to finance the restoration of a rank of pipes which had been
taken out of the organ more than sixty years ago. 

The music department should work closely with other
departments to establish maintenance funding in the budgetary process and
encourage the administration to persuade the state legislature of the
legitimacy and necessity of maintenance allocations. At the University of
Washington, the organ professor, Carole Terry, can submit a requisition for
tuning or repairs but bureaucratic guidelines have thus far ruled out a service
contract. In an effort to confront the realities of the budgetary process and
yet find a way to work within the system, Larry Schou, at the University of
South Dakota, is attempting to consign the Skinner auditorium organ to the
music instruments museum budget to promote its restoration.

Pipe organs should be given maximum coverage in campus
publicity. This includes descriptions and photos in promotional material and
catalogs, post cards for sale in the bookstore (now at University of Wyoming),
and descriptions and comments in campus tours for visitors and prospective
students. The campus radio station could be requested to play classical organ
music every week.

The instruments can be promoted to non-music students
throughout the campus, encouraging them to sign up for lessons, perhaps by
student teachers, and practice 
time. This might include "open console," periods when
students, under the supervision of the faculty, can reserve time to play at
their leisure. Who knows, perhaps some engineering student who elects to relax
at the organ a couple of hours a week, will come back in twenty years, having
made a fortune in computers or genetics, and endow the whole department!

Given the realities of diminished funding, organ teachers
may well have to perform routine maintenance, primarily tuning but perhaps also
minor repairs. In their devotion to the instrument, they must do everything
possible to keep it playing.  When
a pipe organ is no longer playable, it is half way out the door.

As a last resort, schools may come to rely on volunteers to
keep organs playing. This has worked successfully at the University of
Minnesota where the devoted service of Gordon Schultz is well recognized.
Professional organ technicians throw up their hands at this prospect, but it
may be the only re-course. The American Theater Organ Society has been notably
successful in harnessing the skills and energies of enthusiasts. Many of their
members play a major role in the restoration and preservation of these period
instruments.

Workers and community leaders now speak of themselves as
"stakeholders" in the fortunes of the businesses and community where
they work and live, with a vested interest that transcends the exigencies of
competition and profit. Perhaps this concept should be applied in a college
setting with professors, students and alumni viewed as stakeholders in the
cultural jewels of the campus.

In a followup article the author will explore promising
developments in the academic fortunes of the pipe organ.
style="mso-spacerun: yes">  Research for this paper has disclosed
several situations where institutional recognition is encouraging, endowments
are forthcoming and student enrollment is growing. Readers who know of such
illustrations are encouraged to reply to the author on his e-mail:
[email protected]                

For research input and critical comments on earlier drafts
of this paper, the author gratefully acknowledges: Corliss Arnold, Nelson
Barden, Jack Bethards, Dean Billmeyer, Arthur Birkby, Joan DeVee Dixon, Joanne
Domb, Joseph Dzeda, John Ferguson, Laura Gayle Green, Yuko Hayashi, Will
Headlee, Herbert Huestis, Dale Jensen, the late Stephen Long, Richard
McPherson, Charles McManis, John Near, Albert Neutel, Charles Orr, Katherine
Pardee, Robert Rosen, Wolfgang Rübsam, Larry Schou, Steve Shoemaker, Albert
Smith, Larry Smith, John Chappell Stowe, Carole Terry, and Walter Watson.

Notes

                  1.
style='mso-tab-count:1'>              Campbell-Kelly, Martin ed., Charles Babbage: Passages from the Life of a Philosopher, New Brunswick: Rutgers University Press, 1994, Introduction and Chapter V and VII.

                  2.
style='mso-tab-count:1'>              Telephone interview with Will Headlee, July 9, 1996.

                  3.
style='mso-tab-count:1'>              Telephone interview with Albert C. Shaw, October 1, 1996.

                  4.
style='mso-tab-count:1'>              Proffitt, Steve, Interview with Judith Balfe,  "Is Support for the Arts Literally Dying Off?", Los Angeles Times, February 23, 1996, p. M-3.

                  5.
style='mso-tab-count:1'>              Veblen,
Thorstein, The Higher Learning in America:  A Memorandum on the Conduct of Universities by Business
Men,  New York:
style="mso-spacerun: yes">  B. W. Huebsch, 1918.
style="mso-spacerun: yes">  See also Joseph Dorfman, Thorstein
Veblen and His America, Seventh Edition, Clifton, N.J.: Augustus M. Kelley,
1972, pp. 234, 395-410.

                  6.
style='mso-tab-count:1'>              Interview
with John Hose and Adolph Zajic, 1964. Another was the four-manual sixty-rank
instrument for Wilson College in Chambersburg, Pennsylvania with a stoplist
designed by Virgil Fox. The famous Whitelegg diapason chorus on the erecting
room floor in Hagerstown was purchased by Trinity Methodist Church in
Youngstown, Ohio in 1942, and later incorporated in the great division of the
four-manual eighty-nine rank instrument completed in 1947. Whitelegg died in
1944. See The Diapason, August, 1937, p. 1, June, 1943, p. 22, August, 1947, p.
1.

Michael McCarthy

Gordon and Barbara Betenbaugh are organist/choirmasters at First Presbyterian Church in Lynchburg, Virginia. They have recently returned from a 13-week sabbatical in the UK. They also direct Cantate, the Children's Choir of Central Virginia, and Mrs. Betenbaugh is chapel organist and assistant choral director at Virginia Episcopal School in Lynchburg.

Michael McCarthy has recently been appointed director of
music at Washington National Cathedral. We had occasion to speak with him on June
25, 2003, at the London Oratory School where he is currently director of The
Schola of the school, a choir of boys. We attended an 8:00 a.m. rehearsal of
the Beethoven Mass in C and the daily Psalm. Then we had coffee in the lounge
and adjourned to the garden for an interview. We spoke on a variety of topics.

GB: Michael, you said earlier over coffee that you were
going to do a lot of  polyphonic
music when you get to Washington Cathedral.

MM: Yes, I hope it will feature highly in the musical
program. Whilst the composers of the polyphonic era were organists they were in
fact singers first and foremost. They progressed through the choirs to direct,
so they had a distinct understanding of vocal phraseology. I believe that
understanding polyphonic music texturally and structurally is terribly
important to articulating and understanding musical phraseology in general.

GB: What are your plans for the Psalter at Washington
Cathedral?

MM: In Washington the Psalter must do two things. Firstly,
it must reflect the wealth of great chant writing throughout the world, but
secondly and significantly it must reflect the history of the place in which it
has evolved and composers associated with that particular place, either locally
or regionally. The heritage of the cathedral needs to be at the heart of such a
book.

GB: Well, what are your hopes and dreams for Washington?

MM: Well, I don't know. I'm not going on a crusade either
for my own self or for the sake of Washington. I'm just going to do a job and
to do it to the best of my ability. It is easy to want to aspire to be like
other famous cathedral choirs. Whilst ambition is, of course, positive in
nature, it can be damaging. There is much work to do in Washington. Rather than
try necessarily to emulate the great cathedral choirs such as Westminster or
St. Paul's, it is important to identify our own unique strengths and
characteristics and build on those. At the end of the day our central role is
to help enhance the work of the cathedral by uplifting prayer.

GB: The crux of good choir training is first of all
knowledge of the voice. I think it's important to note that they were wise
enough to get a vocal culturist instead of just an organist that was a skilled
trainer.

MM: Yes, I think that the heart of good choral singing is
good choral technique. I really believe that my strength in this post will be
an understanding of essential technique. There are a lot of services to get
through and if the children are having vocal trouble because they haven't been
taught how to use the instrument it slows things down. If you can get to grass
roots and teach them about vocal production, then they will have some grasp
about how they can fix their own technical questions. It will speed the process
through, you'll get more music done and to a higher level.

BB: Will you do girls choirs as well?

MM: Yes, I'm there to do all the choral music basically.

GB: Several times during my time at Washington Cathedral as
a Fellow in music during Evensong with just the boys singing, there were a couple
of "train wrecks." Things didn't go too well. However, it would be
fixed the next time around.

MM: I think you have to expect that if you're going to be
the train driver. Occasionally the train will come off the rails and that will
be the case whatever. It happens even with the best choirs. There is no
foolproof way of avoiding this. However, by investing heavily in the
choristers' musical and vocal education you can reduce the level of risk.

BB: What system does Washington Cathedral have in place for
teaching the probationers?

MM: The probationers will train for about two years. Part of
their weekly routine would be to attend Evensong. They will also be given a
fairly intensive course in music theory and sight-reading as well as vocal
instruction. Gradually they will come up to speed at which point that up so
that they can slipstream into the main choir.

GB: Jim Litton, the "Man for All Seasons," interim
choirmaster, has certainly made your job much easier.

MM:  I got to
know Jim well over the past six months. He is a real gentleman and a man of
great integrity. In a very short space of time I appear to have acquired a very
good friend. He's retiring now, but I'm not entirely sure he's quite worked out
the definition of retirement yet! I understand he's going to Princeton to look
after one of their choirs for a term.

GB: Four of our choristers from Cantate, the Children's
Choir of Central Virginia, auditioned and were accepted into The American
Boychoir. We've worked with Jim there through the years and have great respect
for his abilities.

MM: He's a real gem!

GB: Tell us about your work singing in professional choirs.

MM: I have sung for about 15 years now with The Sixteen.
They are a choir I have been with for most of my working life. Sadly, that came
to an end two nights ago with a fairly big party following a concert in the
northernmost island of Scotland--that was fun. I'm still recovering! The other
well-known choir would be the Monteverdi Choir. I have been involved with them
for about five or six years now. The last three of them I've been the choir
manager, so I deal with the contract booking of all the singers, and work
closely with John Eliot Gardiner, personnel and a little bit of programming.
Along with that there are a few other London-based choirs, the English Consort,
the Gabrieli Consort, for whom I have done occasional work. One other newish
choir I sing for is the Cardinall's Musick. Andrew Carwood is the director. We
went to school together, were at Christ Church Oxford as lay clerks for a time
together, and are life-long friends. When we were at Christ Church he formed
the choir which is a now well established and well known touring group. I
suppose those are my main singing groups.

BB: Tell us about your film and TV projects with The Schola.

MM: Through my singing contacts I've been able to nurture a
relationship with the film companies for the possibility of bringing the boys
in to record. Harry Potter has been a little bit of our lives, but certainly
Lord of the Rings the last two years has been the bulk of it. It's a very
unpredictable business. The phone rings, and they'll want something next week.
It could be Lord of the Rings, it could be a documentary about driving safely
on the right hand side of the road (laughter). It could be anything really.

BB: Do you normally have to put in extra hours for prep?

MM: Yes, with the film stuff it always comes at short
notice, so you can't just manipulate their time in school. Their education
comes first. With the concert work you'll see it coming up six months ahead,
and you'll just work it in to the schedule. I think it's only fair to try and
make sure that you achieve what you want to achieve in the time you've got. If
you go asking for extra time it needs to be for something really quite important.

GB: Do you have another rehearsal at the oratory besides the
40 minutes?

MM: No, that's it, Monday to Friday, and then an hour before
Saturday mass. There are occasions when we are putting on concerts where we have
to get professional singers in, so we rehearse in class time, but this is only
once or twice a term. The discipline is to use the time as well as you can and
not intrude into any other time. It's important for the choristers to get away
from music as well and to be children. That is really important. Take someone
like James O'Donnell (Westminster Abbey) who's fantastic with the kids. Never
for one moment does he forget that he has 8 to 13-year olds in front of him,
but yet he treats them like adults when they are working. The boys really
respond to it--they respect him and he respects them and the results show.

GB: Do you have anything specific about Washington that
you'd like to share?

MM: Accepting that job has been a huge decision personally
to give up a singing career that has taken me all over the place and provided
some wonderful music making experiences. The job at Washington is huge, but the
potential there goes beyond any other place I have seen. You can work with
children from age four and put together a program at a junior level. At the
other end of the scale you could then have a student choir of 16-18 year olds
who will have had a considerable amount of experience with sight reading, and
vocal pedagogy. I have not seen any other program anywhere that has that sort
of opportunities that are there.

I'm very lucky to be able to have the task of taking this
program forward. If it works it could be spectacularly successful. I hope so,
if not for my sake then for the next person. I'm conscious, as I've been
conscious of both the choirs I've built in the past ten years, that the person
who really cuts their teeth with the choir probably at the end of the day
doesn't get to enjoy the benefits of their labours. It would be my hope that
the next director of music 10 years, 20 years, 100 years down the line will
inherit a strong program and will then be able to take the choir on to another
level. We'll see.

GB: Well put!

MM: In the UK if you drove around every church that had a
professional sung service on Sunday morning in London you'd be counting 20 or
25 cathedrals and churches. This is music sung by essentially professional (or
thereabouts) quality singers. In Washington there isn't really that depth in
numbers so the pool of excellent choral singers is quite small. A wonderful
thing to be able to do in Washington would be to nurture and widen the net of
teenage singers as a way of investing in the future, possibly through advanced
choral courses to prepare potential choral singers.

BB: The RSCM is having their first course for handpicked
older youth at the cathedral this summer.

GB: One of our sopranos (a 17-year old) is in it.

MM: It may be through the RSCM that the cathedral can offer
real support. This is something that I look forward to exploring with Ben
Hutto. In England there is a well-known and well organized choral course for
16-18 year olds at Eton College near Windsor. It does excellent work in
providing a focus for young singers. To be able to invest in the musical
education of the choristers at the cathedral and see them return one day as
professional singers or as professional people for whom singing is a big part
of their lives would be truly rewarding.

GB: We need that really badly. I hope it can happen. It will
be exciting.

MM: For every ten singers that we will have trained I hope
that at least one or two of them might go on to be singers/directors
themselves. As I prepare to start my work at Washington this particular aim has
to be somewhere well down on the list, but it's something to work towards. I
look forward to the challenge very much.

Our interview ended with the burning question of the day as
to whether Michael's 1-year old daughter would speak American English or the
Queen's English. There was much laughter as this point was debated. The results
remain to be seen. We wish Michael well in his new post and welcome him to our
side of "the pond." We feel confident he will be very successful in
Washington. As we left the oratory school, he was on his way to a rehearsal of
the Stravinsky Mass.

Several weeks later, Michael conducted his last service at
the oratory. Gordon sang with the boys plus professional men in the Beethoven
Mass in C. The performance was exciting in that wonderful room. At the
conclusion of Mass the choir parents hosted a going away party for Michael in
the garden.  

Domecq Smith is organist and director of music at historic St. John Roman Catholic Church in Orange, New Jersey. A recipient of “Meet the Composer” grants, his works for organ and brass are published by MorningStar Music. A graduate of Peabody Conservatory and Manhattan School of Music, he is currently a DMA candidate in music education at Rutgers University, New Brunswick.

The 16th National Choral Conference’s theme was “Rekindling Music Together: Finding Our Common Voice.” The American Boychoir, host for this conference since its inception in 1987, is an uncommon group of voices, trained and shaped year-round into one of the world’s premier choral organizations. The choir’s excellence has been a feature of and inspiration for participants of past conferences, with featured clinicians leading the choir in open rehearsals, culminating in a final concert. This year, Fernando Malvar-Ruiz, director of the American Boychoir, intentionally loosened the bolts of the choir’s former exhibitionary modus a bit as displayed in previous conferences, and allowed a special glimpse into the artistic process of the American Boychoir.
While attending a choral conference, one usually has opportunities to observe open rehearsals of a featured choir that has been thoroughly prepared in the days leading up to the conference’s opening. Featured clinicians in this instance usually deal with interpretive considerations of the repertoire and perhaps less with the processes that brought the choir to that point. The same conditions exist in the typical masterclass. Those attending at least two of the last National Choral Conferences prior to Malvar-Ruiz’s appointment as director have witnessed the American Boychoir at a typical high level of choral polish at the onset of the conferences. In planning this conference, however, Malvar-Ruiz decided to open a new chapter in the history of this conference. “If you want to hear a polished choir, you could just go to a concert,” he explained in stating his intentions for this conference. “What we are interested in is not result but process.”
So with a leap of artistic faith, the 16th National Choral Conference afforded participants the rare opportunity to witness in open rehearsals the choir in a state of process towards final result. The repertoire selected for the conference was still in varying states of progress, according to Malvar-Ruiz, who admitted to attendees of the conference prior to the first open rehearsal that the boys were “a little nervous.” Open rehearsals are not new to the choir—choir rehearsals are open to prospective families who are considering their boys for the school. Open rehearsals of the sort described above on the national stage, however, represent a new philosophy for the conference.
For some choral directors, it would have been easier to have pulled thoroughly prepared works from off the shelf. Instead, participants of this conference were offered something more. After signaling to the choir that the rehearsal was to begin, Malvar-Ruiz wasted no time in outlining his objectives. “Here are my goals for these pages, boys: good diction, great phrasing, great tone.” Malvar-Ruiz in rehearsal operates with ease and camaraderie with the boys, yet firmly remains on task in achieving the goals set before the choir. It is a unique equilibrium between ease and objective that makes for a buoyant atmosphere within his rehearsals.
Malvar-Ruiz was appointed Litton-Lodal Music Director of the American Boychoir in July 2004. Since then, he has toured with the choir to 30 states and Canada. A widely sought-after guest conductor, lecturer and clinician, Malvar-Ruiz served as artistic director and guest conductor for the 2005 World Children’s Choir Festival in Hong Kong. He is a native of Spain with degrees from the Real Conservatorio Superior de Música in Madrid and Ohio State University.
Malvar-Ruiz compares his first opportunity conducting the American Boychoir (then under the leadership of Jim Litton) to being “handed the keys to a Ferrari.” Participants at this conference had the opportunity to hear “the Ferrari” in the garage with its hood up. The “garage” for this occasion was the Main Hall of Albemarle, the former Georgian mansion and summer home of pharmaceutical giant Gerard B. Lambert of Listerine® fame, and now home of the American Boychoir School. The acoustical intimacy and proximity of choir to audience made for an ideal setting for Malvar-Ruiz’s approach.
At one point during the rehearsal, Malvar-Ruiz had the choir sing a vocal line in imitation of individual orchestral instruments in order to determine what overall timbre would be best suited for the work. At times, the Ferrari’s performance did not possess its usual finesse; yet for those interested in how artistic ends are met, this modus of rehearsal was informative, at times even intriguing. Busy at work with the choir, Malvar-Ruiz was not the least apologetic in publicly tuning up his Ferrari—he seemed to relish the opportunity. In fact, he was already anticipating this new approach at the conclusion of the last conference held on the campus of the University of New Jersey in Ewing when he was the associate music director of the American Boychoir (see “The 15th National Choral Conference,” The Diapason, January 2004). According to Robert Rund, President of the American Boychoir School, there was a desire for the present conference to dissolve professional barriers and allow for the confirmation that there are more similarities among the work of those in the profession than differences. “We knew it was going to be a different National Choral Conference than we ever produced,” Rund said. “We run the risk of being the elitist choir . . . we’re all going through some kind of process and I think we can share commonalities regardless of what one’s product ultimately is.”
Similar to the last conference, “interest sessions” were offered dealing with different areas in the profession. For the last two conferences, participants had to choose between some offerings at the expense of others, a difficult task, owing to their informative content. This year, however, the schedule was arranged so that all sessions would be available. The topics included “Making an audition tape,” “Teaching across the curriculum,” “Sure-fire warmups,” and “Developing the changing voice.”
A keynote address was offered on each day of the conference. On day one, Dr. Judy Bowers of Florida State University spoke on “Advocacy for Music,” in which she traced the history of choral music in America up to the present, along with her convictions concerning choral advocacy in what was for many of the participants a lively, informative, and at times entertaining address.
Dr. Helen Kemp, Professor Emerita of Westminster Choir College, delivered the second keynote address, “Children’s Choirs: Commonality within diversity,” espousing her philosophies of “body, mind, spirit, voice: it takes the whole person to sing and rejoice.” An artist held in tremendous affection by many in the choral world, Kemp’s remarks represented the result of seventy-plus years in the profession, spanning the evolutionary periods of 20th-century American choral music.
Dr. Anton E. Armstrong of St. Olaf College is no stranger to the National Choral Conference, having been a featured clinician in the 14th conference as well as an alumnus of the American Boychoir School. “I’ve always said it—this is what lit my fire for choral singing,” says Armstrong in describing his experience as an upperclassman in the school. Participants of this conference did not have the opportunity to observe Dr. Armstrong lead the American Boychoir in rehearsal as at the 14th conference, which perhaps represents a watershed in the history of the conference (see Robert E. Frye’s documentary “Body, Mind, Spirit, Voice,” www.americanboychoir.org).
Conference participants themselves were led by Dr. Armstrong in a reading session of select choral repertoire. In addition, Dr. Bowers and Dr. Kemp participated in these sessions. It is remarkable to observe how contrasting choral directors achieve their results at the podium, especially when the works under consideration are to be read only once, usually in quick succession. In the quiet authority of Dr. Armstrong, the almost uncontainable energy of Dr. Bowers, or the sheer radiance of Dr. Kemp (who could perhaps conduct entirely with her facial expression alone if made to), participants were exposed to contrasting conducting styles and philosophies as well as a diverse cross-section of choral music.
Fred Meads, a recent addition to the American Boychoir staff, is head of vocal pedagogy. From him the boys now receive individual instruction in voice in addition to their regular choir rehearsals. A pedagogical technique of his was demonstrated in the interest session “surefire warm-ups” led by Malvar-Ruiz. In this session, boys from the school demonstrated some of their vocal warm-ups in conjunction with the use of individual hand-held mirrors. The mirrors are used to confirm visually if proper positions of the mouth are being used in order to produce the desired sound. American Boychoir accompanist and assistant director of music Dr. Kerry Heimann served as congenial accompanist and master of ceremonies throughout the conference.
If this conference was concerned with process, then naturally the final concert would be concerned with result. The results were heard in the acoustically opulent Miller Chapel on the campus of Princeton Seminary, an ideal “sonic frame” in which to set off the culmination of the choir’s work. In his greeting to the audience, Malvar-Ruiz began, “We almost have a choir.” Despite his remark, the audience did have a choir and the choir did not disappoint. For artistic process to be capable of arriving at the definitive desired objective is debatable. Yet for some, the journey is what makes the trip worthwhile and not necessarily the final destination itself.
Malvar-Ruiz describes the typical choral concert as merely being “a collection of songs” and wishes to expand beyond a model that in his opinion has run its course. “The next big step in my development as a musician is to embrace the paradigm of a choral ensemble in a 21st-century reality, a 21st-century society, a 21st-century culture. It’s a wonderful challenge.” It is a challenge that will certainly result in new processes and a new journey. 

Godwin Sadoh is a Nigerian organist-composer, pianist, choral conductor, and ethnomusicologist. His latest book, Intercultural Dimensions in Ayo Bankole’s Music, will be published by Wayne Leupold Editions. Sadoh is presently Assistant Professor of Music and Coordinator of the Sacred Music program at LeMoyne-Owen College, Memphis, Tennessee.

Musical practice in 21st-century Nigeria can be broadly divided into four major genres: 1) traditional music, 2) popular dance music, 3) church music, and 4) modern African art music. Traditional music can be traced back to the historical roots of the society. It is the music that defines and identifies the people of Nigeria and their culture. The whole gamut of Nigerian culture is embedded in the traditional music, be it cultural, social, political, or religious, historiography, as well as world-view. The music permeates every aspect of Nigerian life. However, the middle of the 19th century witnessed events that transformed the entire cultural landscape of Nigeria. These events were manifested in the form of political governance through the British colonial administration, and through the efforts of Christian missionaries from America and England.
These two domineering forces introduced Western classical music to the main stream of Nigerian socio/cultural life around 1840s.1 Through the colonial and mission schools, as well as churches established by the missionaries, talented Nigerians were introduced to Western music notation, European songs, and musical instruments. It was at these institutions that Nigerians first learned to sing Western songs such as nursery rhymes, folk songs and selected excerpts from major classical works such as Handel’s Messiah and Mendelssohn’s Elijah. In addition, talented Nigerians received private lessons in piano, harmonium, and organ at these schools and churches. All these endeavors consequently led to the emergence of art music composers in Nigeria.

The Golden Age of Church Music (1900–1950)

The first generation of Nigerian composers comprised mainly church organists and choirmasters. They concentrated on writing sacred music for worship in the newly founded churches. Compositions include church hymns, canticles (responsorial prayer songs for soloist and congregation),2 chants for singing Psalms, choral anthems, and cantatas. Their works represent the first attempts by indigenous Nigerians in writing Western classical music. Hence, most of these compositions are very simple, short, and tonal. The harmonization is severely functional following baroque and classical conventions. The music was written for Western musical instruments such as piano, harmonium or organ, and the form, harmony, and style follow European standards.
Nigerian traditional musical instruments were not incorporated into these compositions during this era because they were blatantly prohibited from being used for worship by the early foreign missionaries. In other words, the only instruments that early Nigerian composers could write for were European. However, in spite of the embargo on traditional instruments, it was in this period that we began to witness musical synthesis of European and African idioms. The experiment of conjoining Western elements with traditional African music actually began in the early church. This took the form of employing indigenous languages for texts and using indigenous songs as melodic themes for compositions. Notable composers from the first generation include Rev. Canon J. J. Ransome-Kuti, Rev. T. A. Olude, Akin George, Ikoli Harcourt-Whyte, Emmanuel Sowande (Fela Sowande’s father), Okechukwu Ndubuisi, and Thomas Ekundayo Phillips (Organist and Master of the Music, Cathedral Church of Christ, Lagos, 1914–1962). Thomas Ekundayo Phillips was the first Nigerian to receive professional training in music at Trinity College of Music, London, from 1911 to 1914.

The Age of Concert Music (1950–1960)

This era was represented by the most celebrated Nigerian musician, Fela Sowande (1905–1987). Sowande continued to compose sacred music for divine services in the church, yet he transformed art music in Nigeria from a sacred entity and elevated it to the concert platform in public auditoriums, institutions of higher learning, and radio stations. He introduced solo art songs with piano or organ accompaniment, organ solo pieces, chamber music, and orchestral works to the Nigerian art music repertoire. Although Thomas Ekundayo Phillips wrote two short pieces for organ solo, it was Sowande who composed several large works for organ employing traditional folk songs and indigenous church hymn tunes. No other Nigerian composer has written such a large body of solo pieces for organ as Sowande.
Prior to this era, musical activities were confined to the churches during festive occasions such as Christmas and Easter seasons. With the introduction of vocal solos, chamber music and orchestral works, the venue of musical activities shifted from the church to public auditoriums where secular works could be performed without any inhibitions. In terms of tonality, Sowande introduced chromaticism into the musical vocabulary of Nigerian compositions. He refused to align himself with the atonal school of composers, then in vogue in Europe and America. He chose to move his Nigerian audience gradually from the tonal convention of the baroque/classical era to romantic chromaticism. Sowande must have felt that jumping from the traditional tonal system to atonality would have been too wide a leap and too radical for the Nigerian audience to appreciate. Although chromatic passages are prevalent in his organ works, Sowande left the idea of atonality for the next generation of Nigerian composers.
The second generation of Nigerian musical experience also ushered in a new form of musical integration known as pan-Africanism. Sowande, unlike his predecessors, went beyond employing Nigerian folk songs in his works; rather, he included popular tunes from other African countries into his compositions. Hence, one would hear indigenous songs from Nigeria and other African societies in his works. For instance, he borrowed a Ghanaian folk song in his African Suite for String Orchestra.3 In addition, this era introduced the concept of global interculturalism into Nigerian music language. We must give credit to Sowande for being the first Nigerian composer to go so far as to borrow spiritual tunes from the African-American culture. He uses spirituals in his solo art songs and choral anthems, as well as organ pieces.

The Age of Atonality (1960 to present)

The third generation of modern Nigerian composers consists of highly talented musicians, both composers and scholars, who received intensive training in the European tradition in several British Royal Schools of Music, as well as training in ethnomusicology in American universities. Thus, it would be correct to refer to these musicians as composer-ethnomusicologists. From the 1960s, foreign-trained Nigerian composers embarked on intensive research into the traditional music of their society to enhance a better understanding of its component materials, structure, stylistic principles, tonality, function and meaning in the society, the instrumental resources, organization of ensembles, rhythmic basis of instrumental music, organization and techniques of vocal music, melody and polyphony in vocal as well as instrumental ensemble, speech and melody, theoretical framework, and interrelatedness of music and dance. The focal point has been cultural renaissance and the search for nationalistic identity, that is, how to combine the new art music with the African roots.
It is from this period that we witness for the first time compositions involving both traditional African and Western musical instruments. Prior to this era, music notation specified only Western instruments. African instruments were not included in the scores of the early composers but rather used for supportive purposes and to create spontaneous improvised rhythmic background for vocal songs. Such instrumental rhythmic patterns were never notated until the era of the composer-ethnomusicologists. In fact, there are works from this period composed exclusively for traditional instruments such as Akin Euba’s Abiku No. 1 for Nigerian Instruments (1965). This work was composed for a dance drama, Iya Abiku, choreographed by Segun Olusola and videotaped by the Nigerian Television Authority for presentation at the International Music Center Congress on “Dance, Ballet and Pantomime in Film and Television,” in Salzburg, Austria, 1965.4 The third generation composers aim to make the music more appealing to their local audience. In other words, the Africanisms in the music are meant to captivate and draw the larger society to the works.
In terms of tonal organization, this group of Nigerian composers was tutored in the theoretical principles of the early 20th century such as the twelve-tone system, atonality, and octatonic scales. Pioneers of atonal compositions in Nigeria employed these methods in two ways. First, some of the compositions are written strictly in Western idiom following the styles of Arnold Schoenberg, Alban Berg, and Anton Webern. Works in this category are practically European without any interjection of African traditional music. Their form, texture, instrumentation, rhythmic organization, and tonality are Western. The second category of 20th-century compositions in Nigeria incorporated some Africanisms. These compositions are partly Western and partly African. They are best described as syncretic or intercultural compositions—the amalgamation of European and African musical resources. Prominent composers of atonal music in Nigeria are Akin Euba (1935–), Ayo Bankole (1935–1976), Joshua Uzoigwe (1946–2005), and Godwin Sadoh (1965–).

Akin Euba

Akin Euba is a Yoruba composer. He studied piano performance and composition at the Trinity College of Music, London, in the 1950s. In 1966, he received a master’s degree in ethnomusicology from the University of California, Los Angeles, and the Ph.D. in ethnomusicology from the University of Ghana in 1974. Most of his piano compositions were written in the 1960s. Interestingly, these piano pieces are all based on Western atonality and twelve-tone row. Examples of these works include Impressions from an Akwete Cloth (1964), Saturday Night at Caban Bamboo (1964), Tortoise and the Speaking Cloth (1964), Four Pieces from Oyo Calabashes (1964), and Scenes from Traditional Life (1970).5
Euba’s compositional technique in his piano pieces is on two levels: 1) He first creates traditional rhythmic patterns on the score, and then 2) assigns melodies, which are atonal or twelve-tone, over the rhythms. In this way, the clashing dissonances are not easily perceived by Nigerian audiences. The listeners are more immersed in the irresistible rhythms emanating from the pieces, which move them to dance and easily eradicate the contemplative aspect of the musical performance. In terms of rhythmic drive, Euba’s piano works imitate dundun drum music, one of the most popular traditional ensembles among the Yoruba of southwest Nigeria.6 Another way that Euba deploys atonality in his compositions is through the use of ostinati. His approach directly imitates the traditional African technique in which the ostinato accompaniment harmonically is not in consonance with the melodic line, but rather, the ostinato is merely supplying a melo-rhythmic accompaniment. Euba uses the atonal texture to create dissonant percussive sounds as found in traditional drumming among the Yoruba. The dissonant lines help to simulate and reinforce the indigenous sonority in the music and make the piano sound like African traditional drums.

Joshua Uzoigwe

Joshua Uzoigwe belongs to the Igbo ethnic group in Eastern Nigeria. He studied piano and composition at the Guildhall School of Music & Drama, London, from 1973 to 1977. He later studied ethnomusicology under John Blacking at Queen’s University, Belfast, Ireland, from 1977, and subsequently received the Ph.D. degree in 1981. Uzoigwe uses various types of pitch collections in his compositions, ranging from tetratonic, pentatonic, hexatonic, heptatonic, octatonic, diatonic scales, atonality, and the twelve-tone method. He uses these scale systems to evoke melodic and harmonic nuances of Igbo music7 in his compositions. For instance, he uses the twelve-tone row in Oja for wind quartet. Uzoigwe began to use dodecaphony while studying at the Guildhall School of Music & Drama. Often, he breaks the row into minute ‘cells’ and then shuffles them around to create a very interesting work. The pitch collections are organized into basic sets to create musical form through permutation, repetition, variation, and improvisation. In addition, Uzoigwe uses twelve-tone technique and atonality in a unique way by combining melo-rhythmic patterns drawn from Nigerian musical culture with specific tone colors. Meki Nzewi defines melo-rhythm, his own term, as “a rhythmic organization that is melodically conceived and melodically born.”8
Uzoigwe’s conception of the twelve-tone method differs from Arnold Schoenberg’s. Uzoigwe defines a tone row as an “ordered set of tones which is derived from an ordered set of drums and musically deployed in certain specific procedures and its basic root is in Igbo musical system.”9 Indeed, tonal organization in Uzoigwe’s music is deeply embedded in his traditional musical practice, and his works are based on its theoretical framework. This ‘cultural-tone row’10 method is exemplified in his Ritual Procession for European and African orchestra and the Talking Drum for piano. One of the movements of the Talking Drum is based on a row of ten tones, which is associated with ukom music.11

Ayo Bankole

Ayo Bankole was born on May 17, 1935, at Jos, in Plateau State of Nigeria. He belongs to the Yoruba ethnic group. In August 1957, Bankole left Nigeria on a Federal Government Scholarship to study music at the Guildhall School of Music & Drama, London. He concentrated on piano, composition, organ, harmony, and counterpoint studies. While at Guildhall, Bankole experimented12 with simple works and compositions based on 20th-century tonality. After four years of intense studies at Guildhall, Bankole proceeded to Claire College, University of Cambridge, London, where he obtained his first degree, the Bachelor of Arts in Music, 1964. While at Cambridge as an Organ Scholar (1961–64), Bankole earned the prestigious Fellowship of the Royal College of Organists (FRCO), making him the second and last Nigerian to receive the highest diploma in organ playing given in Great Britain. At the end of his studies at Cambridge University in 1964, Bankole received a Rockefeller Foundation Fellowship to study ethnomusicology at the University of California, Los Angeles. In 1969, he was appointed Lecturer in Music at the University of Lagos, Nigeria, where he embarked on an in-depth research on Nigerian traditional music and presented scholarly papers at conferences. At the University of Lagos, he combined the role of music educator, composer, performer, and musicologist.13 In addition to his academic pursuits, Bankole founded several choral groups in Lagos and was very active as an organist in several churches, including the Cathedral Church of Christ, Lagos (the headquarters of the Anglican Communion Nigeria, and the seat of the Anglican Archbishop) and St. Peter’s Anglican Church, Lagos.

Bankole: Toccata and Fugue

Nigerian composers began experimenting with new tonal resources in their works from the 1960s. This era can be regarded as radical and avant-garde in the history of musical composition in the country. The then young composers, fired up by the new 20th-century compositional devices they were exposed to at the schools of music in London, partially abandoned the tonal system of the preceding era. I am very careful to choose the word ‘partially’ because some of the compositions in this period are also tonal. In 1960, Bankole wrote his first composition for organ entitled Toccata and Fugue.14 In his notes to the music, Bankole informs us that this work represents one of his first attempts in the world of atonality. Being his first product in this musical language, the work is more of a blending of several musical styles of the European epochs. At this early stage, while trying to break away from the ‘old order’ of tonality, the Toccata and Fugue is more of a transitional musical work between the 19th and 20th centuries. The young composer had not yet arrived in the world of atonal writing. According to him, this piece maintains structural allegiance to the king of baroque, J. S. Bach. However, while the overall structure and the process of thematic development are in strict accord with the baroque tradition, the melodic style is not. This is because, although there is no serial line to dictate melodic progression, freedom of tonality has been achieved through the preponderant use of severe neo-impressionistic chromaticism. Apart from these points, the music belongs to several ages of musical experience, absorbing Beethoven’s surprise build-up and “power-cut,” Brahms’ dark orchestration, Bach’s virtuosity (especially his powerful cadenzas) and chord clusters suggesting certain moments of Max Reger.
The composer emphatically states that, “no conscious effort is made to inject African traditional styles (or for that matter any of the styles mentioned above) into the work, and if these are felt, their roles should not be exaggerated.”15 Hence, a discussion of this piece will strictly be in Western theoretical style.
The Toccata is built on several short chromatic figures, which are later employed as themes for the Fugue. Generally, the chromatic figures consist of ascending and descending melodic cells as well as ‘jumping’ intervals. The melodic cells appear in various forms: simple eighth notes, rapid-moving sixteenth notes, and triplets. Structurally, the toccata is in three-part form. The A section introduces the main melodic cells in the manuals and the pedal. Following the introduction are various manipulations of the thematic materials (measures 1 to 35). Example 1 shows the A section of the toccata. The B section commences from measure 36 and ends in measure 47. Here the left and right hands are filled with massive chords, while the pedal is occupied with descending sequential passages. The pedal part comprises virtuosic fast-moving intervals of 4ths, 5ths, diminished 5ths, and inversion of wide leap intervals from the A section. The A section returns in measures 48 to 69. In the final section, the pedal is occupied with sequential repetition of the descending chromatic figure. Example 2 shows the B section of the Toccata.
Bankole’s choice of chords in this toccata includes open 4ths, 5ths, 6ths, octaves, diminished 5ths, minor 7ths, and tone clusters. He deliberately avoids functional harmony and conventional cadential resolutions. Some of his cadential resolution techniques include 1) octave descent in the pedal (mm. 16–17); 2) ostinato in the pedal to distillate tonal resolution; 3) sequential repetition in pedal; and 4) pedal point. With these four methods, Bankole was able to confine this composition within a contemporary milieu. Although it is not easy to pinpoint the exact key of the toccata, the piece opens with a pedal point on E and it closes with the third inversion of F-sharp chord resolving finally on E (mm. 68–69).
The Fugue has two main themes; hence, it is a double fugue. The fugal themes are derived from the ascending and descending chromatic figures (m. 9 R.H. and mm. 11–12 L.H.) as well as “jumping” intervals (m. 9 in the pedal) from the Toccata. It opens with the first theme in the left hand (mm. 1–4) and a real answer in the right hand (mm. 5–8). Following is an introduction of the second theme group in m. 11. The first and second theme groups are supported by counter subjects. The exposition closes with a reappearance of the first theme group in the pedal while the manual accompanies with the counter subject. Example 3 shows the two theme groups in the exposition.
The episode (mm. 17–75) presents the two ideas in diverse varied forms: diminution (m. 32 R.H.), augmentation (mm. 33–40 pedal), short fragments (mm. 26–27 L.H.), pedal sequence (mm. 45–49), and an alternation of modified versions of first theme and second theme groups in the pedal, while the manual accompanies with thick chords, diminished 5ths, and tone clusters (mm. 64–75). The final entry of the first and second themes appear in the pedal from measures 76 to 87. Example 4 shows an episode of the Fugue. Bankole closes the fugue with a virtuosic pedal cadenza derived from the two theme groups (mm. 88 to the end). This wonderful piece ends with an unusual dominant seventh chord resolving on C in m. 97. Bankole did his best to avoid functional harmony in this masterpiece; however, he found it very difficult to evade the sonorous nuance of dominant seventh resolution.16 Example 5 shows the pedal cadenza in the finale of the fugue.

Conclusion

Modern Nigerian composers have produced a large repertoire of art music from their introduction to European classical music in their home country and abroad. A critical study of these compositions reveals dynamic growth of musical language from the established tonality of the baroque/classical era and the romanticism of the 19th century, to the early 20th-century atonality and twelve-tone method. Indeed, the musical language of contemporary composition in Nigeria has been dynamic. At this point, it is important to stress that the third generation of Nigerian composers did not rely exclusively on atonal writing; some of their solo songs, choral anthems, piano and organ pieces, chamber music, and orchestra works are based on other types of pitch collections such as diatonic, octatonic, and pentatonic scales. Nigerian audiences appreciate the interjection of well-known songs in classical pieces, and these songs are mostly in tetratonic and pentatonic modes. Furthermore, Ayo Bankole’s Toccata and Fugue (for Organ) is one of the few exceptions in terms of thematic usages. Pan-Africanism and global interculturalism became more pronounced in the works of the third generation of Nigerian composers. Popular folk tunes, traditional songs, indigenous Christian hymn tunes, and dance band themes from different ethnic groups within Nigeria and other parts of the African continent are incorporated into art music compositions. Some of the composers even went as far as the Middle East, India, and America to incorporate musical resources into their works. Prominent features of African-American music in Nigerian art compositions include spirituals, gospel, and jazz idiom. Musical creativity in Nigeria today is nationalistic, Pan-African, and globally intercultural.