Timucua

At the time of First Contact. Pre-contact distribution of Timucua
Total population
Extinct as a tribe
Regions with significant populations
United States (Florida and Georgia)
Languages
Timucua
Religion
Native
Related ethnic groups
Numerous internal chiefdoms, 11 dialects

The Timucua were a Native American people who lived in Northeast and North Central Florida and southeast Georgia. They were the largest indigenous group in that area and consisted of about 35 chiefdoms, many leading thousands of people. The various groups of Timucua spoke several dialects of the Timucua language. At the time of European first contact, the territory occupied by speakers of Timucuan dialects occupied about 19,200 square miles (50,000 km²), and was home to between 50,000 and 200,000 Timuacans.^[1][2] It stretched from the Altamaha River and Cumberland Island in present-day Georgia as far south as Lake George in central Florida, and from the Atlantic Ocean west to the Aucilla River in the Florida Panhandle, though it reached the Gulf of Mexico at no more than a couple of points.

The name "Timucua" (from Thimogona) came from the exonym used by the Saturiwa (of what is now Jacksonville) to refer to the Utina, another group to the west of the St. Johns River. The Spanish came to use the term more broadly for other peoples in the area.^[3] Eventually it became the common term for all peoples who spoke what is known as the Timucuan language.

While alliances and confederacies arose between the chiefdoms from time to time, the Timucua were never organized into a single political unit.^[2] The various groups of Timucua speakers practiced several different cultural traditions.^[4] The people suffered severely from the introduction of Eurasian infectious diseases, to which they had no immunity. By 1595, their population was estimated to have been reduced from 200,000 to 50,000 and only thirteen chiefdoms remained. By 1700, the population of the tribe had been reduced to 1000. Warfare against them by the English colonists and native allies completed their extinction as a tribe soon after the turn of the 19th century.

Name[link]

The word "Timucua" may derive from "Thimogona" or "Tymangoua", an exonym used by the Saturiwa tribe for their enemies, the Utina. Both groups spoke dialects of the Timucua language. The French followed the Saturiwa in this usage, but the Spanish applied the term "Timucua" much more widely to groups within a wide section of interior North Florida.^[3] In the 16th century they designated the area north of the Santa Fe River between the St. Johns River and the Suwannee River (roughly the area of the group known as the Northern Utina) as the Timucua Province, which they incorporated into the mission system. The dialect spoken in that province became known as "Timucua" (now usually known as "Timucua proper").^[5] During the 17th century, the Province of Timucua was extended to include the area between the Suwannee River and the Aucilla River, thus extending its scope.^[6] Eventually, "Timucua" was applied to all speakers of the various dialects of the Timucua language.

History[link]

One of the engravings based on Jacques le Moyne's drawings, depicting Athore, son of the Timucuan chief Saturiwa, showing René Laudonnière a monument placed by Jean Ribault

The pre-Columbian era was marked by regular, routine, and probably small tribal wars with neighbors. The Timucua were a large and powerful group, made up of as many as 35 chiefdoms, each of which had hundreds of people in assorted villages within its purview. They sometimes formed loose political alliances, but did not operate as a single political unit.

The Timucua may have been the first American natives to see the landing of Juan Ponce de León near St. Augustine in 1513. Later, in 1528, Pánfilo de Narváez's expedition passed along the western fringes of the Timucua territory.^[4]

A proposed route for the first leg of the de Soto Expedition, based on Charles M. Hudson map of 1997

In 1539, Hernando de Soto led an army of more than 500 men through the western parts of Timucua territory, stopping in a series of villages of the Ocale, Potano, Northern Utina, and Yustaga branches of the Timucua on his way to the Apalachee domain (see list of sites and peoples visited by the Hernando de Soto Expedition for other sites visited by de Soto). His army seized the food stored in the villages, took women for consorts^{[clarification needed]}, and forced men and boys to serve as guides and bearers. The army fought two battles with Timucua groups, resulting in heavy Timucua casualties. De Soto was in a hurry to reach the Apalachee domain, where he expected to find gold and sufficient food to support his army through the winter. He did not linger in Timucua territory.^[4][7] De Soto quick departure from Timcuan territory was prompted by an effective guerrilla defense organized by the warrior chieftain Acuera, whose people beheaded fourteen of the invading conquistadors while suffering relatively few casualties compared to the massacres unleashed by the Spaniards in other places.^[8]

In 1564, French Huguenots led by René Goulaine de Laudonnière founded Fort Caroline in present-day Jacksonville and attempted to establish further settlements along the St. Johns River. After initial conflict, the Huguenots established friendly relations with the local natives in the area, primarily the Timucua under the cacique Saturiwa. Sketches of the Timucua drawn by Jacques le Moyne de Morgues, one of the French settlers, have proven valuable resources for modern ethnographers in understanding the people. The next year the Spanish under Pedro Menéndez de Avilés surprised the Huguenots and ransacked Fort Caroline, killing everyone but 50 women and children and 26 escapees. The rest of the French had been shipwrecked off the coast and picked up by the Spanish, who executed all but 20 of them; this brought French settlement in Florida nearly to an end. These events caused a rift between the natives and Spanish, though Spanish missionaries were soon out in force.

The Timucua history changed after the Spanish established St. Augustine in 1565 as the capital of their province of Florida. From here, Spanish missionaries established missions in each main town of the Timucuan chiefdoms, including the Santa Isabel de Utinahica mission in southern Georgia, for the Utinahica. By 1595, the Timucuan population had shrunk by 75%, primarily from epidemics of new infectious diseases introduced by contact with Europeans, and war.

By 1700, the Timucuan population had been reduced to just 1000. In 1703 the British with the Creek, Catawba, and Yuchi began killing and enslaving hundreds of the Timucua. Seventeen years later their number had dropped to just 250. In 1726 there were 176, and by 1752 only 26 remained. By the time the United States acquired Florida in 1821, only five or fewer Timucua remained. They became extinct as a people.

Tribes[link]

The Timucua were divided into a number of different tribes or chiefdoms, each of which spoke one of the nine or ten dialects of the Timucua language. The tribes can be placed into eastern and western groups. The Eastern Timucua were located along the Atlantic coast and on the Sea Islands of northern Florida and southeastern Georgia; along the St. Johns River and its tributaries; and among the rivers, swamps and associated inland forests in southeastern Georgia, possibly including the Okefenokee Swamp. They usually lived in villages close to waterways, participated in the St. Johns culture or in unnamed cultures related to the Wilmington-Savannah culture, and were more focused on exploiting the resources of marine and wetland environments.^[9] All of the known Eastern Timucua tribes were incorporated into the Spanish mission system starting in the late 16th century.^[10]

The Western Timucua lived in the interior of the upper Florida peninsula, extending to the Aucilla River on the west and into Georgia to the north. They usually lived in villages in forests, and participated in the Alachua, Suwannee Valley or other unknown cultures. Because of their environment, they were more oriented to exploiting the resources of the forests.^[11]

Earlier scholars such as John Swanton and John Goggin identified tribes around Tampa Bay – Tocobaga, the Uzita, and the Mocoso – as Timucua speakers, classed by Goggin as Southern Timucua. However, some of these tribes appear not to have spoken Timucua.^[12]

Eastern Timucua[link]

The largest and best known of the eastern Timucua groups were the Mocama, who lived in the coastal areas of what are now Florida and southeastern Georgia, from St. Simons Island to south of the mouth of the St. Johns River.^[13] They gave their name to the Mocama Province, which became one of the major divisions of the Spanish mission system. They spoke a dialect also known as Mocama (Timucua for "Ocean"), which is the best attested of the Timucua dialects. At the time of European contact, there were two major chiefdoms among the Mocama, the Saturiwa and the Tacatacuru, each of which had a number of smaller villages subject to them.^[14]

The Saturiwa were concentrated around the mouth of the St. Johns in what is now Jacksonville, and had their main village on Fort George Island.^[15] European contact with the Eastern Timucua began in 1564 when the French Huguenots under René Goulaine de Laudonnière established Fort Caroline in Saturiwa territory. The Saturiwa forged an alliance with the French, and at first opposed the Spanish when they arrived. Over time, however, they submitted to the Spanish and were incorporated into their mission system. The important Mission San Juan del Puerto was established at their main village; it was here that Francisco Pareja undertook his studies of the Timucua language. The Tacatacuru lived on Cumberland Island in present-day Georgia, and controlled villages on the coast. They too were incorporated into the Spanish mission system, with Mission San Pedro de Mocama being established in 1587.

Other Eastern Timucua tribes lived in southeastern Georgia. The Icafui and Cascangue tribes occupied the Georgia mainland north of the Satilla River, adjacent to the Guale. They spoke the Itafi dialect of Timucua. The Yufera tribe lived on the coast opposite to Cumberland Island and spoke the Yufera dialect. The Ibi tribe lived inland from the Yufera, and had 5 towns located 14 leagues (about 50 miles) from Cumberland Island; like the Icafui and Cascangue they spoke the Itafi dialect. All these groups participated in a culture that was intermediate between the St. Johns and Wilmington-Savannah cultures. The Oconi lived further west, perhaps on the east side of the Okefenokee Swamp. Both the Ibi and Oconi eventually received their own missions, while the coastal tribes were subject to San Pedro on Cumberland Island.

Up the St. Johns River to the south of the Saturiwa were the Utina, later known as the Agua Dulce or Agua Fresca (Freshwater) tribe. They lived along the river from roughly the Palatka area south to Lake George. They participated in the St. Johns culture and spoke the Agua Dulce dialect. The area between Palatka and downtown Jacksonville was relatively less populated, and may have served as a barrier between the Utina and Saturiwa, who were frequently at war. In the 1560s the Utina were a powerful chiefdom of over 40 villages. However, by the end of the century the confederacy had crumbled, with most of the diminished population withdrawing to six towns further south on the St. Johns.

The Acuera lived along the Ocklawaha River, and spoke the Acuera dialect.

Western Timucua[link]

Three major Western Timucua groups, the Potano, Northern Utina, and Yustaga, were incorporated into the Spanish mission system in the late 16th and 17th centuries.^[16]

The Potano lived in north central Florida, in an area covering Alachua County and possibly extending west to Cofa at the mouth of the Suwannee River. They participated in the Alachua culture and spoke the Potano dialect. They were among the first Timucua peoples to encounter Europeans, suffering an attack by Hernando de Soto's expedition in 1538. They were frequently at war with the Utina tribe, who managed to convince first the French and later the Spanish to join them in combined assaults against the Potano. They received missionaries in the 1590s and five missions were built in their territory by 1633. Like other Western Timucua groups they participated in the Timucua Rebellion of 1656.

North of the Potano, living in a wide area between the Suwanee and St. Johns Rivers, were the Northern Utina. This name is purely a convention; they were known as the "Timucua" to their contemporaries. They participated in the Suwanee Valley culture and spoke the "Timucua proper" dialect. The Northern Utina appear to have been less integrated than other Timucua tribes, and seem to have been organized into several small local chiefdoms, with the leader of one being recognized as paramount chief. They were missionized beginning in 1597 and their territory was organized by the Spanish as the Timucua Province. Over time smaller provinces were merged into the Timucua Province, thereby increasing the profile of the Northern Utina substantially. They took the forefront in the Timucua Rebellion of 1656, and their society declined severely when it was put down.

On the other side of the Suwanee River from the Northern Utina were the westernmost Timucua group, the Yustaga. They lived between the Suwanee and the Aucilla River, which served as a boundary with the Apalachee. They participated in the same Suwanee Valley culture as the Northern Utina, but appear to have spoken a different dialect, perhaps Potano. Unlike other Timucua groups, the Yustaga resisted Spanish missionary efforts until well into the 17th century. They maintained higher population levels significantly later than other Timucua groups, as their less frequent contact with Europeans kept them freer of introduced diseases. Like other Western Timucua groups, they participated in the Timucua Rebellion.

Other Western Timucua tribes are known from the earliest Spanish records, but later disappeared. The most significant of these are the Ocale, who lived in Marion County, near the modern city of Ocala, which takes its name from them. Ocale was conquered by De Soto in 1538 and the people dispersed; the town is unknown from later sources. However, both French and Spanish sources note a town named Eloquale or Etoquale in the Acuera chiefdom, suggesting that the Ocale may have migrated east and joined the Acuera. Hann has argued that the chiefdom of Mocoso, located near the mouth of the Alafia River on the eastern shore of Tampa Bay in the 16th century, was Timucuan. He suggest that the people of that chiefdom may have relocated to the village of Mocoso in Acuera province in the 17th century.^[17]

Culture[link]

Organization and classes[link]

The Timucua were not a unified political unit. Rather, they were made up of at least 35 chiefdoms, each consisting of about two to ten villages, with one being primary.^[2] In 1601 the Spanish noted more than 50 caciques (chiefs) subject to the head caciques of Santa Elena (Yustaga), San Pedro (Tacatacuru, on Cumberland Island), Timucua (Northern Utina) and Potano. The Tacatacuru, Saturiwa and Cascangue were subject to San Pedro, while the Yufera and Ibi, neighbors of the Tacatacuru and Cascangue, were independent.^[18]

Villages were divided into family clans, usually bearing animal names. Children always belonged to their mother's clan.

Customs[link]

This section requires expansion.

The Timucua played two related but distinct ball games. Western Timucua played a game known as the "Apalachee ball game". Despite the name, it was as closely associated with the western Timucua as it was with the Apalachee. It involved two teams of around 40 or 50 players kicking a ball at a goal post. Hitting the post was worth one point, while landing it in an eagle's nest at the top of the post was worth two; the first team to score eleven points was the victor. The western Timucua game was evidently less associated with religious significance, violence, and fraud than the Apalachee version, and as such missionaries had a much more difficult time convincing them to give it up.^[19][20]

The eastern Timucua played a similar game in which balls were thrown, rather than kicked, at a goal post. The Timucua probably also played chunkey, as did the neighboring Apalachee and Guale peoples, but there is no firm evidence of this. Archery, running, and dancing were other popular pastimes.^[19]

The chief had a council that met every morning, when they would discuss the problems of the chiefdom and smoke. To initiate the meeting, the White Drink ceremony would be carried out (see "Diet" below). The council members were among the more highly respected members of the tribe.

Settlements[link]

One of the sketches by Jacques le Moyne showing a Timucua village

The Timucua of northeast Florida (the Saturiwa and Agua Dulce tribes) at the time of first contact with Europeans lived in villages that typically contained about 30 houses, and 200 to 300 people. The houses were small, made of upright poles and circular in shape. Palm leaf thatching covered the pole frame, with a hole at the top for ventilation and smoke escape. The houses were 15 to 20 feet (4.5 to 6 m) across and were used primarily for sleeping. A village would also have a council house which would usually hold all of the villagers. Europeans described some council houses as being large enough to hold 3,000 people. If a village grew too large, some of the families would start a new village nearby, so that clusters of related villages formed. Each village or small cluster of related villages had its own chief. Temporary alliances between villages for warfare were also formed. Ceremonial mounds might be in or associated with a village, but the mounds belonged to clans rather than villages.^[21]

Diet[link]

The Timucua were a semi-agricultural people and ate many foods native to North Central Florida. They planted maize (corn), beans, squash and various vegetables as part of their diet. Archaeologists' findings suggest that they may have employed crop rotation. In order to plant, they used fire to clear the fields of weeds and brush. They prepared the soil with various tools, such as the hoe. Later the women would plant the seeds using two sticks known as coa. They also cultivated tobacco. Their crops were stored in granaries to protect them from the insects and weather. Corn was ground into flour and used to make corn fritters.

In addition to agriculture, the Timucua men would hunt game (including alligators, manatees, and maybe even whales); fish in the many streams and lakes in the area; and collect freshwater and marine shellfish. The women gathered wild fruits, palm berries, acorns, and nuts; and baked bread made from the root koonti. Meat was cooked by boiling or over an open fire known as the barbacoa, the origin of the word "barbecue". Fish were filleted and dried or boiled. Broths were made from meat and nuts.

After the establishment of many Spanish mission between 1595–1620, the Timuca were introduced to foods from European culture, including barley, cabbage, chickens, cucumbers, figs, garbanzo beans, garlic, European grapes, European greens, hazelnuts, various herbs, lettuce, melons, oranges, peas, peaches, pigs, pomegranates, sugar cane, sweet potatoes, watermelons, and wheat. Corn became a traded item and was exported to other Spanish colonies.

A black tea called "black drink" (or "white drink" because of its purifying effects) served a ceremonial purpose, and was a highly caffeinated Cassina tea, brewed from the leaves of the Yaupon Holly tree. The tea was only consumed by males in good status with the tribe. The drink was posited to have an effect of purification, and those who consumed it often vomited immediately. This drink was integral to most Timucua rituals and hunts.^[22]

Physical appearance[link]

Spanish explorers were shocked at the height of the Timucua, who averaged four inches or more above them.^{[citation needed]} Timucuan men wore their hair in a bun on top of their heads, adding to the perception of height. Measurement of skeletons exhumed from beneath the floor of a presumed Northern Utina mission church (tentatively identified as San Martín de Timucua) at the Fig Springs mission site yielded a mean height of 64 inches (163 cm) for nine adult males and 62 inches (158 cm) for five adult women. The conditions of the bones and teeth indicated that the population of the mission had been chronically stressed.^[23] Each person was extensively tattooed. The tattoos were gained by deeds. Children began to acquire tattoos as they took on more responsibility. The people of higher social class had more elaborate decorations. The tattoos were made by poking holes in the skin and rubbing ashes into the holes. The Timucua had dark skin, usually brown, and black hair. They wore clothes made from moss, and cloth created from various animal skins.

Language[link]

The Timucua groups, never unified culturally or politically, are defined by their shared use of the Timucua language.^[24] The language is relatively well attested compared to other Native American languages of the period. This is largely due to the work of Francisco Pareja, a Franciscan missionary at San Juan del Puerto, who in the 17th century produced a grammar of the language and four catechisms in parallel Timucua and Spanish. The other sources for the language are two catechisms by another Franciscan, Gregorio de Movilla, two letters from Timucua chiefs, and bits and pieces in other European sources.^[25]

Pareja noted that there were ten dialects of Timucua, which were usually divided along tribal lines. These are Timucua proper, Potano, Itafi, Yufera, Mocama, Agua Salada, Tucururu, Agua Fresca, Acuera, and Oconi.^[26]

2006 discovery[link]

An archaeological dig in St. Augustine in 2006 yielded a Timucuan site dating back to between 1100 and 1300 CE, predating the European founding of the city by more than two centuries. Included in the discovery were pottery, with pieces from the Macon, Georgia, area, indicating an expansive trade network; and two human skeletons. It is the oldest archeological site in the city.^[27]

Notes[link]

References[link]

• Ashley, Keith H. (2009). "Straddling the Florida-Georgia State Line: Ceramic Chronology of the St. Marys Region (AD 1400–1700)". In Kathleen Deagan and David Hurst Thomas, From Santa Elena to St. Augustine: Indigenous Ceramic Variability (A.D. 1400-1700), pp. 125–139. New York : American Museum of Natural History
• Bushnell, Amy. (1978). "'That Demonic Game': The Campaign to Stop Indian Pelota Playing in Spanish America, 1675-1684." The Americas 35(1):1-19. Reprinted in David Hurst Thomas. (1991). Spanish Borderlands Sourcebooks 23 The Missions of Spanish Florida. Garland Publishing. ISBN 0-8240-2078-7
• Deagan, Kathleen A. (1978) "Cultures in Transition: Fusion and Assimilation among the Eastern Timucua." In Milanich and Procter.
• Hann, John H. (1996) A History of the Timucua Indians and Missions. University Press of Florida. ISBN 0-8130-1424-7
• Hann, John H. (2003) Indians of Central and South Florida: 1513-1763. University Press of Florida. ISBN 0-8130-2645-8
• Hoshower, Lisa M. and Jerald T. Milanich. (1993) "Excavations in the Fig Springs Mission Burial Area." In McEwan 1993.
• Hudson, Charles M. (1976) The Southeastern Indians. University of Tennessee Press. ISBN 0-87049-248-9.
• Hudson, Charles M. (1997) Knights of Spain, Warriors of the Sun. University of Georgia Press.
• McEwan, Bonnie G. ed. (1993) The Spanish Missions of La Florida. University Press of Florida. ISBN 0-8130-1232-5
• McEwan, Bonnie G. ed. (2000) Indians of the Greater Southeast: Historical Archaeology and Ethnohistory. University Press of Florida. ISBN 0-8130-1778-5.
• Milanich, Jerald T. (1978) "The Western Timucua: Patterns of Acculturation and Change." In Milanich and Procter.
• Milanich, Jerald T. (1996) The Timucua. Blackwell Publications, Oxford, UK.
• Milanich, Jerald T. (1998a) Florida Indians and the Invasion from Europe. The University Press of Florida. ISBN 0-8130-1636-3.
• Milanich, Jerald T. (1998b) Florida Indians from Ancient Times to the Present. The University Press of Florida. ISBN 0-8130-1599-5.
• Milanich, Jerald (1999). The Timucua. Wiley-Blackwell. ISBN 0-631-21864-5. http://books.google.com/books?id=cndrPgVY4VgC&printsec=frontcover#v=onepage&q&f=false. Retrieved August 9, 2010. 
• Milanich, Jerald T. (2000) "The Timucua Indians of Northern Florida and Southern Georgia". in McEwan 2000.
• Milanich, Jerald T. (2004) "Timucua." In R. D. Fogelson (Ed.), Handbook of North American Indians: Southeast. (Vol. 17) (pp. 219–228) (W. C. Sturtevant, Gen. Ed.). Washington, D. C.: Smithsonian Institution. ISBN 0-16-072300-0.
• Milanich, Jerald T. and Samuel Procter, Eds. (1978) Tacachale: Essays on the Indians of Florida and Southeastern Georgia during the Historic Period. The University Presses of Florida. ISBN 0-8130-0535-3
• Mooney, James. (1910) Timucua. Bureau of American Ethnology, bulletin (No. 30.2, p. 752).
• Swanton, John R. (1946) The Indians of the southeastern United States. Smithsonian Institution Bureau of American Ethnology bulletin (No. 137). Washington, D.C.: Government Printing Office.
• Timucuan Ecological and Historic Preserve
• Worth, John. (1998) The Timucuan Chiefdoms of Spanish Florida: Volume I: Assimilation, Volume II: Resistance and Destruction. University of Florida Press.
• Weisman, Brent R. (1993) "Archaeology of Fig Springs Mission, Ichetucknee Springs State Park", in McEwan 1993.
•  "Timucua Indians". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 

External links[link]

Wikimedia Commons has media related to: Timucua

• Florida of the Indians

Lukas Ligeti (born 13 June 1965, Vienna, Austria) is a composer and percussionist. His work incorporates elements of jazz, contemporary classical, and various world musics.

Background[link]

He is of Hungarian ancestry and is the son of the noted composer György Ligeti (1923–2006). He holds a master's degree from the University of Music and Performing Arts, Vienna where he studied composition with Erich Urbanner.

He travels frequently to Africa and has performed together with musicians from Côte d'Ivoire, Egypt, Zimbabwe, and several other African nations. His current group, which brings together electronica and Burkinabe popular music, is called Burkina Electric.

From 1994 to 1996 he was visiting composer at the Center for Computer Research in Music and Acoustics at Stanford University. He has worked with Elliott Sharp, George Lewis, Henry Kaiser, and Roy Nathanson.

In 2006 he was visiting professor at the University of the Witwatersrand, Johannesburg.

He has lived in New York City since 1998 and currently resides in Bushwick, Brooklyn.

Works[link]

Compositions have been commissioned by the London Sinfonietta, the Amadinda Ensemble Budapest, Icebreaker, the London Composers' Ensemble, the Synergy Percussion Sydney, the Ensemble Modern, Kronos Quartet, Vienna Radio Symphony Orchestra, Bang on a Can and others.

Awards[link]

Ligeti has been the recipient of many awards, including the 1990 Vienna promotion award for composers, a 1993 award of the Republic of Austria and composition fellowships and grants by the Arts Council of Santa Clara County/California and the Austrian state.

Discography (selected)[link]

• 1997 - Lukas Ligeti & Beta Foly
• 2004 - Lukas Ligeti: Mystery System
• 2008 - Lukas Ligeti: Afrikan Machinery

External links and references[link]

• Lukas Ligeti official site
• Lukas Ligeti's MySpace page
• Music Information Centre Austria on Ligeti
• surround sound DVD
• Burkina Electric page

This article about a Hungarian composer is a stub. You can help Wikipedia by expanding it. v t e

Guy Anthony Woolfenden OBE (born July 12, 1937) is an English composer and conductor.

Biography[link]

Woolfenden was born in Ipswich and educated at Westminster Abbey Choir School, London, and Whitgift School, Croydon. He studied music at Christ's College in Cambridge and went on to study at the Guildhall School of Music and Drama. He joined the Royal Shakespeare Company in Stratford-upon-Avon in 1961 and was Head of Music from 1963 to 1998. He was Artistic Director of the Cambridge Festival from 1986 to 1991.^[1] He is the founder of the publishing company, Ariel Music. Woolfenden married Jane Aldrick in 1962 and they have three sons.

Conducting and arranging[link]

Woolfenden has conducted three productions with the Scottish Opera, as well as the first British productions of Nielsen's Saul and David, Tchaikovsky's Maid of Orleans and Liszt's Don Sanche.

Composing[link]

Woolfenden has composed many pieces for wind bands, chamber ensembles and orchestral works, many of which have been recorded.

He has composed around 150 scores for the Royal Shakespeare Company. He has worked with many major European theatre companies, including the Comédie-Française, Paris; the Burgtheater, Vienna; the Teatro di Stabile, Genoa; and the Norwegian National Theatre, Oslo.

He also composed music for the 1968 movie version of A Midsummer Night's Dream^[2] and the 1974 television version of Antony and Cleopatra.

Awards[link]

His 1977 musical adaptation of The Comedy of Errors won the Olivier Award for Best New Musical.

He was awarded the OBE for his services to music in the New Year Honours List in 2007.^[3]

References[link]

1. ^ Who's Who 2004
2. ^ A Midsummer Night's Dream at the Internet Movie Database
3. ^ The Times, 30 December 2006, p53.

External links[link]

• Ariel Music Website

Marty Morell (foreground) with Herb Geller, NDR-Jazz-Workshop, ca. 1972.
Photography by Heinrich Klaffs

Marty Morell (born February 25, 1944) is a drummer, percussionist, vibraphonist and producer who played with the Bill Evans Trio for seven years - longer than any other drummer. Morell attended the Manhattan School of Music and studied mallets with Morris Goldberg, and tympani with Saul Goodman at the Juilliard School of Music. Prior to joining Bill Evans, he worked and/or recorded with the Al Cohn-Zoot Sims Quintet, Henry "Red" Allen , Gary McFarland, Steve Kuhn and Gábor Szabó.

Morell recorded prolifically and toured the world with pianist Bill Evans and bassist Eddie Gomez from late 1968 through 1974. Evans biographer Peter Pettinger, calling Morell "an unsung stalwart of piano trio history" wrote:

...he had been responsible for an exceedingly tight unit that could swing and drive relentlessly. His control of the twelve-bar sections in a number like "Twelve Tone Tune", for instance, was as snappy and precise as coulld be. At the same time,on ballads, he never failed to provide a listening cushion of the utmost delicacy, seeming to imbue his drums with the ability to breathe of their own volition, and always in expressive union with his leader. ("Bill Evans: How My Heart Sings",p. 226)^[1]

After leaving the trio, Marty settled in Toronto, Canada where he became a highly sought after studio drummer and percussionist. He fronted his own bands as a drummer and also worked as a vibist and pianist with his Latin band and played congas with the 1970s funk-jazz band Ravin'.^[2] Morell has played on numerous jingles, films, and has worked and recorded with many jazz artists such as Don Sebesky, Stan Getz, Kenny Wheeler, Claus Ogerman, and Rob McConnell & the Boss Brass.^[3]

Considered a highly versatile musician, Morell also performed with the Toronto Symphony, Canadian Opera Company, the Hamilton Philharmonic and the Royal Winnipeg Ballet and from 1989-97 he was the percussionist with the The Phantom of the Opera orchestra in Toronto. In 1998 he moved back to his hometown, New York City, to play the Tony award-winning musical Ragtime. After a two-year run on Broadway, he toured nationally with the show. Following that, he did the revival of Kiss Me, Kate, which won a Tony award for Best Musical revival 2001, and Seussical: The Musical starring Cathy Rigby.

Marty Morell currently resides in Florida and is very active in the jazz community. He became the drummer with the legendary Duke Ellington Orchestra in 2006 and in 2007, he was asked to be jazz drum set professor at the University of Central Florida.^[4] In addition to that, he has been performing a Bill Evans Tribute program with Japanese pianist Takana Miyamoto. In October, 2008 Morell toured Japan with the Ellington Orchestra and, while there, performed several concerts with Miss Miyamoto.^[3]

Discography[link]

This section requires expansion.

As sideman[link]

With Bill Evans

• What's New (Verve, 1969)
• Autumn Leaves (Lotus, 1969)
• Jazzhouse (Milestone, 1969)
• You're Gonna Hear From Me (Milestone, 1969)
• Quiet Now (Charly, 1969)
• From Left to Right (MGM, 1970)
• Montreux II (CTI, 1970)
• The Bill Evans Album (Columbia, 1971)
• Living Time (Columbia, 1972)
• The Tokyo Concert (Fantasy, 1973)
• Half Moon (Milestone, 1973)
• Since We Met (Fantasy, 1974)
• Re: Person I Knew (Fantasy, 1974)
• Symbiosis (MPS, 1974)
• But Beautiful (Milestone, 1974)
• Blue in Green: The Concert in Canada (Milestone, 1974)

With Pee Wee Russell and Henry "Red" Allen

• The College Concert (Impulse!, 1966)

With Gábor Szabó

• The Sorcerer (Impulse!, 1967)
• More Sorcery (Impulse!, 1967)

References[link]

Sarah Purser (22 March 1848 - 7 August 1943) was an Irish artist.

Early life[link]

She was born in Kingstown (now Dún Laoghaire) in County Dublin, and raised in Dungarvan, County Waterford. She was educated in Switzerland and afterwards studied at the Metropolitan School of Art in Dublin and in Paris at the Académie Julian.

Artist[link]

She worked mostly as a portraitist. She was also associated with the stained glass movement, founding a stained glass workshop, An Túr Gloine, in 1903. Some of her stained glass work was commissioned from as far as New York, including a window at Christ Church, Pelham dedicated to the memory of Katharine Temple Emmet and Richard Stockton Emmet, grandson of the Irish patriot, Thomas Addis Emmet. Through her talent and energy, and owing to her friendship with the Gore-Booths, she was very successful in obtaining commissions, famously commenting

"I went through the British aristocracy like the measles."

In 1977 Bruce Arnold noted

"some of her finest and most sensitive work was not strictly portraiture, for example, An Irish Idyll in the Ulster Museum, and Le Petit Déjeuner (in the National Gallery of Ireland}."

Sarah Purser became wealthy through astute investments, particularly in Guinness. She was very active in the art world in Dublin and was involved in the setting up of the Hugh Lane Municipal Gallery, persuading the Irish government to provide Charlemont House to house the gallery.

In 1923 she became the first female member of the Royal Hibernian Academy.

Until her death she lived for years in Mespil House, a Georgian mansion with beautiful plaster ceilings on Mespil Road, on the banks of the Grand Canal. It was demolished after she died and developed into apartments. She was buried in Mount Jerome Cemetery.

References[link]

• Sarah Purser at the Princess Grace Irish Library
• RTÉ biographical note
• Bruce Arnold (1977). Irish art: a concise history (2 ed.) London: Thames and Hudson. ISBN 0-500-20148-X.
• John O'Grady(1996)The Life and Work of Sarah Purser Four Courts Press. ISBN 1-85182-241-0

See also[link]

• List of Irish artists