Canto Armonico “Overtone Singing”
DiscographyCD “Inédit Mongolie” – Auvidis, W 260009 (1989), tracks: 4 (X1); 5 (X2; X7);
6 (X3).CD “Voices from the center of Asia” – Smithsonian Folkways, SF 400017 (1990), tracks: 1 (K5);
4 (X5); 9 (K11); 14 (K10; X6);
18 (K4). CD “Les voix du monde”, CNRS-Harmonia mundi, CMX 374 1010.12 (1996),
CD-II-37 (K3). CD “The Heart of Dharma”, Ellipsis Arts (1996), track 2 (K3).
Dave Dargie demonstration tape, track A-1 (F).
Alash Ensemble – Singers : Bady Dorzhu-Ondar (K6; K7; K8);
Kongar-ool Ondar (X4).
Bayarbaatar Davaasuren, (2013), Gipsa-Lab (K9).
Data from H. Smith (1967), lama from the Gyutu Monastery near Dalhousie, recorded in 1964 (K2).
BIBLIOGRAPHY ReferencesE. Joliveau, J. Smith and J. Wolfe, “Vocal tract resonances in singing: The soprano voice”, J. Acoust. Soc. Am. 116 (4), 2434-2439 (2004)M. Garnier, N. Henrich, J. Smith, J. Wolfe, « Vocal tract adjustments in the high soprano range, J. Acoust. Soc. Am. 127 (6), 3771-3780 (2010)N. Henrich, J. Smith, and J. Wolfe, “Vocal tract resonances in singing: Strategies used by sopranos, altos, tenors, and baritones”, J. Acoust. Soc. Am. 129 (2), 1024-1035 (2011)P. Boersma and G. Kovavic, “ Spectral characteristics of three syles of Croatian folk singing”, J. Acoust. Soc. Am. 119 (3), 1805-1816 (2006)N. Henrich, M. Kiek, J. Smith, and J. Wolfe, “Resonance strategies in Bulgarian women’s singing”, Logopedics Phoniatrics Vocology 32, 171-177 (2007)T. Bourne, M. Garnier, “Physiological and acoustic characteristics of the female music theater voice”, J. Acoust. Soc. Am.131 (2), 1586-1594 (2012)M. Garcia jr, “Mémoire sur la voix humaine; réimpression augmentée de quelques observations nouvelles sur les sons simultanés”, p.24, Paris: Duverger (1840)H. Smith, K.N. Stevens and R.S. Tomlinson, “On an unusual mode of chanting by certain Tibetan lamas”, J. Acoust. Soc. Am.41 (5), 1262-1264 (1967) G. Bloothooft, E. Bringmann, M. Van Cappellen, J.B. Van Luippen, et al. “Acoustics and perception of overtone singing” J. Acoust. Soc. Am.92 (4), 1827-1836 (1992)F. Klingholz, “Overtone singing: productive mechanisms and acoustic data”, J. of Voice 7 (2), 118-122 (1993)H. K. Schutte, D.G. Miller and J.G. Sveč, “Measurement of formant frequencies and bandwith in singing”, J. of Voice 9 (3), 290-296 (1995)L. Dmitriev, B. Chernov and V. Maslow, “Functioning of the Voice Mechanism in Double Voice Touvinian Singing”, Folia Phoniatrica 36, 193-197 (1983)L. Fuks, B. Hammmarberg and J. Sundberg, “A self-sustained vocal-ventricular phonation mode: acoustical, aerodynamic and glottographic evidences”, TMH-QPSR3, 49-59 (1998) J. G. Sveč, H. K. Schutte and D. G. Miller, “A subharmonic vibratory pattern in normal vocal folds”, J. of Speech and Hearing Research39, 135-143 (1996)L. Bailly, N. Henrich and X. Perlorson, “Vocal fold and ventricular vocal fold vibration in period-doubling phonation: physiological description and aerodynamic modeling”, J. Acoust. Soc. Am. 127 (5), 3212-3222 (2010)A.N. Askenov, “Tuvin folk music”, Asian Music4 (2), 7- 18 (1973)D. Dargie, “Xhosa music: its techniques and instruments, with a collection of songs”, Cape Town: David PhilipH. Zemp and T. Q. Hai, “Recherches expérimentales sur le chant diphonique”, Cahiers d’ethnomusicologie4, 27-68 (1991)T. C. Levin and M. E. Edgerton, “The Throat Singers of Tuva”, Scientific American 218 (3), 70-77(1999) and related video files (X-rays) J. Curtet, “La transmission du höömij, un art du timbre vocal : ethnomusicology et histoire du chant diphonique mongol”, Thèse de doctorat, Université de Rennes 2. M. Kob, “Analysis and modeling of overtone singing in the sygyt style”, Applied acoustics65 (12), 1249-1259 (2004)C. Tsai, Y. Shau and T. Hsiao, “False vocal fold surface waves during Sygyt singing: A hypothesis”, Proc. ICVBP, (2004)S. Adachi and M. Yamada, “An acoustical study of sound production in biphonic singing, Xöömij”, J. Acoust. Soc. Am. 105 (5), 2920-2932 (1999)K.-I. Sakakibara, H. Imagawa, T. Konishi, K. Kondo et al, “Vocal fold and false vocal fold vibrations in throat singing and synthesis of Khöömei”, Proc. ICMC,(2001)P. Lindestad, M. Södersten, B. Merker and S. Granqvist, “Voice source characteristcs in Mongolian “throat singing” studied with high-speed imaging technique, acoustic spectra, and inverse filtering”, J. of voice15 (1), 78-85 (2001)P. Cosi and G. Tisato, “On the magic of overtone singing”,Voce, Parlato. Studi in onore di Franco Ferrero, 83-100 (2003)T. Hueber, G. Chollet, B. Denby, M. Stone, “Acquisition of ultrasound, video and acoustic speech data for a silent-speech interface application”, Proc. of ISSP, 365-369 (2008)H. Zemp and T.Q. Hai, “Le chant des harmoniques”, film 16 mm, Paris: Musée de l’Homme and CNRS-AV http://videotheque.cnrs.fr/doc=606
The full article can be read by clicking the link below
SOME FURTHER READINGS PROPOSED BY TED LEVIN IN HIS ARTICLE “THE THROAT SINGERS OF TUVA”, 1999.
Acoustics and Perception of Overtone Singing.Gerrit Bloothooft, Eldrid Bringmann,Marieke van Capellen, Jolanda B. van Luipen and Koen P. Thomassen in Journal of theAcoustical Society of America, Vol. 92, No. 4, Part 1, pages 1827–1836; October 1992.
Reise ins Asiatische Tuwa.Otto J. Mänchen-Helfen. Verlag Der Bucherkreis, 1931. Pub-lished in English as Journey to Tuva: An Eyewitness Account of Tannu-Tuva in 1929.Translated by Alan Leighton. Ethnographics Press, University of Southern California, 1992
.Principles of Voice Production.Ingo R. Titze. Prentice Hall, 1994
.A Tuvan Perspective on Throat Singing.Mark van Tongeren in Oideion: The PerformingArts Worldwide, Vol. 2, pages 293–312. Edited by Wim van Zanten and Marjolijn van Roon.Centre of Non-Western Studies, University of Leiden, 1995
.The Hundred Thousand Fools of God: Musical Travels in Central Asia (andQueens, New York).Theodore Levin. Indiana University Press, 1997.
Overtone singing, a technique of Asian origin, is a special type of voice production resulting in a very pronounced, high and separate tone that can be heard over a more or less constant drone. An acoustic analysis is presented of the phenomenon and the results are described in terms of the classical theory of speech production. The overtone sound may be interpreted as the result of an interaction of closely spaced formants. For the lower overtones, these may be the first and second formant, separated from the lower harmonics by a nasal pole-zero pair, as the result of a nasalized articulation shifting from /c/ to /a/, or, as an alternative, the second formant alone, separated from the first formant by the nasal pole-zero pair, again as the result of a nasalized articulation around /c/. For overtones with a frequency higher than 800 Hz, the overtone sound can be explained as a combination of the second and third formant as the result of a careful, retroflex, and rounded articulation from /c/, via schwa /e/ to /y/ and /i/ for the highest overtones. The results indicate a firm and relatively long closure of the glottis during overtone phonation. The corresponding short open duration of the glottis introduces a glottal formant that may enhance the amplitude of the intended overtone. Perception experiments showed that listeners categorized the overtone sounds differently from normally sung vowels, which possibly has its basis in an independent perception of the small bandwidth of the resonance underlying the overtone. Their verbal judgments were in agreement with the presented phonetic-acoustic explanation.
Accepted 29 May 1992, Available online 4 March 2006.
Testing the limits of vocal ingenuity, throat-singers can create sounds unlike anything in ordinary speech and song—carrying two musical lines simultaneously, say, or harmonizing with a waterfall
From atop one of the rocky escarpments that criss-cross the south Siberian grasslands and taiga forestsof Tuva, one’s first impression is of an unalloyed si-lence as vast as the land itself. Gradually the ear habituatesto the absence of human activity. Silence dissolves into asubtle symphony of buzzing, bleating, burbling, cheeping,whistling—our onomatopoeic shorthand for the sounds ofinsects, beasts, water, birds, wind. The polyphony unfoldsslowly, its colors and rhythms by turns damped and rever-berant as they wash over the land’s shifting contours.For the seminomadic herders who call Tuva home, thesoundscape inspires a form of music that mingles with theseambient murmurings. Ringed by mountains, far from majortrade routes and overwhelmingly rural, Tuva is like a musi-cal Olduvai Gorge—a living record of a protomusical world,where natural and human-made sounds blend.Among the many ways the pastoralists interact with andrepresent their aural environment, one stands out for itssheer ingenuity: a remarkable singing technique in which asingle vocalist produces two distinct tones simultaneously.One tone is a low, sustained fundamental pitch, similar tothe drone of a bagpipe. The second is a series of flutelikeharmonics, which resonate high above the drone and maybe musically stylized to represent such sounds as the whistleof a bird, the syncopated rhythms of a mountain stream orthe lilt of a cantering horse.In the local languages, the general term for this singing iskhöömeior khoomii,from the Mongolian word for “throat.”In English it is commonly referred to as throat-singing. Somecontemporary Western musicians also have mastered thepractice and call it overtone singing, harmonic singing orharmonic chant. Such music is at once a part of an expres-sive culture and an artifact of the acoustics of the humanvoice. Trying to understand both these aspects has been achallenge for Western students of music, and each of us—one a musical ethnographer (Levin), the other a composerwith an interest in extended vocal techniques (Edgerton)—has had to traverse the unfamiliar territory of the other.Sound MimesisIn Tuva, legends about the origins of throat-singing assertthat humankind learned to sing in such a way long ago.The very first throat-singers, it is said, sought to duplicatenatural sounds whose timbres, or tonal colors, are rich inharmonics, such as gurgling water and swishing winds. Al-though the true genesis of throat-singing as practiced today isobscure, Tuvan pastoral music is intimately connected to anancient tradition of animism, the belief that natural objectsand phenomena have souls or are inhabited by spirits.According to Tuvan animism, the spirituality of mountainsand rivers is manifested not only through their physical shapeand location but also through the sounds they produce or can80Scientific AmericanSeptember 1999The Throat-Singers of TuvaVOICE OF A HORSE in Tuvan music, the igil—played hereby Andrei Chuldum-ool on the grasslands of southern Siberia(also above)—is a two-stringed upright fiddle made fromhorse hide, hair and gut and used to re-create equine sounds.Sound mimicry, the cultural basis of Tuvan music, reaches itsculmination in throat-singing.
THE THROAT SINGERS OF TUVATesting the limits of vocal ingenuity, throat-singers can create sounds unlike anything in ordinary speech and song—carrying two musical lines simultaneously, say, or harmonizing with a waterfall