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“Di goldene land” Performed by Paul Lipnick

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on December 14, 2017 by yiddishsong

Di goldene land / The Golden Land
A song by Elyokum Zunser
sung by Paul Lipnick

Commentary by Itzik Gottesman

This week’s Yiddish song comes from Houston resident Elton Lipnick: an old home recording of his father Paul Lipnick singing the Eliyokum Zunser (1836-1913) song Di goldene medine (The Golden Land).

Paul (Paltiel) Lipnick (1903 – 1997) was born in Balbirishuk, now Balbieriskis, Lithuania.  He arrived in Galveston, TX with is mother and older sister June 10, 1907 – the first year of the “Galveston Movement/Plan” which diverted immigrant Jews from the East Coast to the southwest US.

Paul’s father Sorach arrived earlier to Ellis Island in 1904, and it is in NYC that he apparently learned this song which his son then learned from him in Texas. According to Elton Lipnick the song was recorded sometime between 1962 – 1976. Paul spoke fluent Yiddish.

LipnickFotoThree generations of Lipnicks: Paul, his son Elton, and his grandson David (taken 1990 -1992).

The bracketed numbers in the transliteration correspond to the same lines in the original Zunser Yiddish text as found in The Works of Elyokum Zunser: A Critical Edition edited by Mordkhe Schaechter, YIVO 1964. By comparing the two, one can follow how this song was folklorized. This Yiddish text is attached, as is the music as found in Geklibene lider fun Eliyokum Zunser NY 1928.

According to Zunser’s biographer Sol Liptzin, he wrote “Columbus and Washington,” a song that lauds the American ideal of freedom and democracy, during his last days in Minsk and completed it on board the ship in 1889. Di Goldene Land was written in 1891 expresses his disappointment after just a couple of years in NYC.

On YouTube there is a more theatrical recording of this song by the Jewish People’s Philharmonic Chorus, of New York from 2014, conducted by Binyumen Schaechter.

In Paul Lipnick’s performance the first few words are missing but have been added in brackets according to the printed version of Zunser’s songs. Though quite popular in its time, I have found no LP/CD version of this song. Followers of this blog will note the resemblance in the melody to an earlier posted Zunser song Rokhl mevakho a boneho.

Thanks to Dr. Melissa Weininger at Rice University for making the connection with Elton Lipnick and to Elton Lipnick for the tape, photo and biographical information.

TRANSLITERATION

 [Fun Amerike hob ikh]  als kind gehert [1]
ven tsvey fleygn redn banand.
Vi gliklekh me lebt af Columbus’ erd;
es iz dokh a goldene land.

Ikh bin ahingekumenת dem seyfer durkhgekukt [5]
fil trern, troyer, shteyt af yeder blat gedrukt.
In di enge gasn vu di mase shteyt gedikht,
fil oreme, fintsere; der umglik ligt zey afn gezikht.

Zey shteyen fun fri biz bay nakht [9]
di lipn farbrent un farshmakht.
Der iz mafkir zayn kind far a “sent”
dem varft men fun veynung far rent.

In shtub iz der dales dokh ful. [93]
Ot rayst men op kinder fun “skul.”
Zey blaybn fargrebt, on farshatnd,
un dos ruft men “a goldene land.”

In New Yorker downtown to git nor a blik [81]
vu di luft iz a “regeler” pest.
Men ligt in di tenements a kop oyf a kop
vi di hering in di barlekh geprest

Ver ken dos tsuzen dem tsar [89]
Vi kinderlekh shpringen fun kar
mit di newspapers ful in di hent.
vi zey farkiln zikh tsu fardinen a “sent.”

In shtub iz der dales dokh ful,
ot rayst men op kinder fun “skul”.
Zey blaybn fargrebt, on farshatnd,
un dos ruft men a “goldene land”.

Dem arbeters yor shvimt im arum[17]
in a taykh fun zayn eygenem shveys.
Er horevet in “bizi,” un hungert in “slek.”
Un iz shtendik in shrek mit zayn “plays”. [place]

Git eynem di mashine a ris.[29]
Ot blaybn di shteper on fis.
Der on a fus un der on a hant.
Un dos ruft men a “goldene land”.

Nor lebn, lebt dokh der gvir in ir. [97]
Er bazitst dokh a kenigraykh.
Vos in Europe a firsht iz in America a gvir.
Der makht iz fun beydn glaykh.

Es shat im keyn konkurentsi
zayn kapital iz greys. [103]
Er git a shpil a vaylinker
vern ale kleyner bald oys.

Vi groys iz zayn makht un zayn vort
Er hot dokh di deye in kort.
Iber im gilt nisht keyn shtand [111]
tsu im iz di goldene land.

TRANSLATION

[About America I ] had heard as a child
when two people conversed.
How lucky one lives on Columbus’ ground;
It is truly a Golden Land.

I arrived and read through this “holy book”.
Many tears, sorrow is printed on each page.
In the narrow streets where the masses are thick,
Poor, dark; bad fortune is seen on their faces.

They stand from morning to night.
The lips burnt and faint.
This one sacrifices his child for a cent,
That one gets thrown out of his flat because of rent.

The home is full of poverty.
Children are ripped out of school.
They remain ignorant, unintelligent,
and you call this “a Golden Land”

In downtown New York: take a look
where the air is regularly polluted.
The tenements are crowded with people,
like herrings squeezed in barrels.

Who could stand and watch this sorrow
as children jump from the car [trolley car]
with hands full of newspapers
as they catch cold to earn a cent.

The home is full of poverty.
Children are taken out of school.
They remain ignorant, unintelligent,
and you call this “a Golden Land”.

The worker’s year swims around him
in a river of his own sweat.
He labors when its busy, starves when its “slack” [no work]
And is always fearful of his “place” [place in line for work]

The machine gives someone a tear
leaving the leather workers with no legs.
This one has no foot, that one no hand
And this you call “a Golden Land”.

Yet there are the wealthy who live there,
he possesses an entire kingdom.
What in Europe was a prince, is in America a wealthy man;
the power of both is equal.

No competition can harm him;
his capital is large.
He plays with them awhile
and soon is rid of all the smaller ones.

How great is his power and his word.
He has the authority in his pocket.
No social position applies to him.
For him is this a “Golden Land.”

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ZunserLibson 1

Zunser Libson 2

Zunser Libson 3

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Four Songs, One Melody

Posted in Main Collection with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on May 25, 2011 by yiddishsong

Commentary by Itzik Gottesman.

In this week‘s entry the reader will get four Yiddish songs for the price of one. What connects them is the same melody. I am not the first to write on the popularity of this tune. The Israeli Yiddish song-researcher Meir Noy wrote an article זמר סובב עולם [The tune that circles the world]  in the Israeli publication אומר, April 13, 1962. I could not find the article yet, so am not sure what he includes.

The first song and perhaps the oldest is a beggar song –  Vu zenen mayne vugn un ferd? (Where are my wagon and horse?); the second song  Yosele mit Blimele (Yosele and Blimele) is a typical lyrical love song. These are sung by Lifshe Schaechter-Widman (LSW, 1893 – 1974), recorded in 1954 in NYC and originate from her Bukovina repertoire that she learned in the small town of Zvinyetchke in the 1890s-early 1900s. I have found no variants of the beggar song, and one of Yosele mit blimele (Oy vey mame,  in the Pipe-Noy collection, see below, page 270-71 with music). The first line as my mother remembers it sung was “Vu iz mayn vugn, vu zenen mayne ferd?” which fits better into the melody; it does indeed sound as if  LSW forgot a syllable or two when she sings it here, and forces it into the melody.

In the interviews that Professor Barbara Kirshenblatt-Gimblett of New York University recorded with LSW in the early 1970s shortly before her death, LSW said that much of her repertoire, particularly the songs about life‘s difficulties, was learned from the older, married women in town, while the younger unmarried women taught her the hopeful love songs. Vu zenen mayne vugn un ferd would fall into the category taught by the married women (vayber) while Yosele mit blimele would be a typical song performed during the Sabbath afternoon walks that the unmarried girls took into the woods. In terms of style, the beggar song is sung slower and more mournful, while the love song is more playful.

LSW sings other versions of Yosele mit blimele including a second verse: 

Az du vest kumen, tsum dokter bay der tir, 
zolst im gebn a vink, azoy vi ikh tsu dir. 
Zolst im gebn a  tuler in der hant. 
Vet er shoyn visn vus mit dir iz genant 

When you come to the doctor’s door,
you should give him a wink, like I give to you.
you should give him a dollar in his hand;
so he will know what embarrased you.

A verse which implies an abortion! But in such a light-hearted song it seems quite incongruous.

The third song – In a kleynem shtibele (In a Small Room) – is sung by Beyle Schaechter-Gottesman (born 1920) and was recorded May 13th 2011 (last week) in the Bronx. She learned this song in one of her afternoon Yiddish classes in Chernovitz, (then Romania) either at the Morgnroit school (Socialist Bundist) or the Yidisher shulfareyn, a Yiddish cultural group, in the 1920s, early 1930s. Basically the same version was collected by the folklorists Shmuel-Zanvil Pipe and his brother Oyzer Pipe in their hometown of Sanok (in yiddish- Sunik), Galicia, then Poland. Dov and Meir Noy published the Pipe brothers collection in Israel (Folklore Research Studies , Vol. 2, Jerusalem 1971),  and a copy of that version is attached with the music. See the footnote to the song by Dov and Meir Noy (p. 326) for other songs with this melody, and the reference to Meir Noy‘s article mentioned above.

In a kleynem shtibele is a worker‘s song, text written by the writer and ethnographer A. Litvin  (pseudonym of Shmuel Hurvits 1863 – 1943) and the complete original text (Di neyterkes) can be found in M. Bassin‘s Antologye: Finf hundert yor yidishe poezye, volume one 258-259, NY 1917.

The fourth song with the same melody is In shtetl Nikolayev (In the Town of Nikolayev). The Freedman Jewish Sound Archive has information on three recordings: a version by David Medoff (1923); Kapelye (the album „Future and Past‟, sung by Michael Alpert); and the German group Aufwind (from the album „Awek di junge jorn‟). We have included a link to the Medoff performance. See Mark Slobin and Richard Spotwood‘s article on Medoff (David Medoff: A Case Study in Interethnic Popular Culture in American Music, Vol. 3, No. 3 (Autumn, 1985), pp. 261-276.

AUDIO RECORDINGS:

Song 1: Vu zenen mayne vugn un ferd? (Where are my wagon and horse?). Performance by Lifshe Schaechter-Widman, recorded in 1954 by Leybl Kahn.

Song 2: Yosele mit Blimele (Yosele and Blimele). Performance by Lifshe Schaechter-Widman, recorded in 1954 by Leybl Kahn.

Song 3: In a kleynem shtibele (In a Small Room). Performance by Beyle Schaechter-Gottesman, recorded May 12, 2011 by Itzik Gottesman.

Song 4: In shtetl Nikolayev (In the Town of Nikolayev). Performance by David Medoff, recorded 1923.

TEXTS AND TRANSLATIONS

Song 1: Vu zenen mayne vugn un ferd? (Where are my wagon and horse?). Performance by Lifshe Schaechter-Widman, recorded in 1954 by Leybl Kahn.

Vu zenen mayne vugn un ferd?
Az ikh bin aroysgefurn, hot getsitert himl un erd.
Hant bin ikh urem; shtey ikh ba der tir.
Kimen tsu geyn di sholtikes un lakhn (up?) fin mir.

Where are my wagon and horse?
When I first drove out, heaven and earth shook.
Now that I am poor, I stand at the door.
So the scoundrels come by to mock me.

Vi iz mayn tsiring vus ikh hob gebrakht fin vin?
Vus mayn vab un kinder zenen gegongen ongetin?
Hant az ikh bin urem, shtey ikh far der tir.
Kimen tsu geyn di sholtikes un lakhn up (?) fin mir.

Where is the jewelry that I had brought from Vienna?
That was worn by my wife and children.
Now that I am poor, I stand by the door.
So the scoundrels come by to mock me.


Song 2: Yosele mit Blimele (Yosele and Blimele). Performance by Lifshe Schaechter-Widman, recorded in 1954 by Leybl Kahn.

Yosele mit Blimele zey zitsn af a bank.
Oy vey Blimele, ikh bin azoy krank.
Kh‘hob aza krenk, ikh shem zikh oystsuzugn,
Der dokter hot mir geheysn khasene-hobn.

Yosele and Blimele are sitting on a bench.
Oh dear Blimele, I am so very ill.
I have an illness, I am embarrased to reveal –
The doctor ordered me to get married.

Khasene hobn – es geyt dir nor in deym.
Khasene hobn – ken men glaykh ven (?) me vil aleyn.
Khasene hobn – darf men hubn gelt.
Ken men opfirn a sheyne velt.

Getting married – is all you can think of.
Getting married is easy if you want to do by ourselves.
Getting married – you need money for that,
and then you can have a beautiful world.

Yingelekh un meydelekh hot shoyn nisht keyn moyre.
Khasene hubn – es shteyt dokh in der toyre.
As der shnader shnadt – shnadt er mit der mode
un az der rebe vil a vab, meygn mir avode.

Boys and girls, you no longer have to fear.
Getting married – It says so in the Torah.
When the tailor tailors, he cuts according to the fashion
and if the Rebbe wants a wife, then we may too of course.

Song 3: In a kleynem shtibele (In a Small Room). Performance by Beyle Schaechter-Gottesman, recorded May 12, 2011 by Itzik Gottesman.

In a kleynem shtibele, bay a langn tish.
Zitsn dortn meydelekh un dreyen mit di fis.
Zey dreyen di mashindelekh fun fri biz nakht
Un azoy vern tutsnvayz hemdelekh gemakht.

In a small room, at a long table,
There sit girls and turn with their feet.
They turn the machines from early to night.
And thus by the dozens, shirts are produced.
Girls, so small, tell me why are you pale?

Meydelekh ir kleninke, zogt vos zent ir blas?
Hemdelekh ir vaysinke, zogt vos zent ir nas?
Meydelekh un hemdelekh, zey reydn nisht keyn vort.
Nor di mashindelekh zey geyen imer fort. 

Shirts so white, tell me why are you wet?
Girls and shirts, they do not speak a word.
But the machines, they keep going forever.

Song 4: In shtetl Nikolayev (In the Town of Nikolayev). Performance by David Medoff, recorded 1923.

Transliterated lyrics courtesy of the German klezmer band Aufwind may be found on the Zemerl website by clicking here.