Sound and vision blog

This week's recording of the week comes from Holly Gilbert, Cataloguer of Digital Multimedia Collections.

Sharon and Jonathan are colleagues who work together in the Finance department of the British Library, based in Boston Spa in Yorkshire. Sharon has been employed by the library for 42 years whereas Jonathan is the newest member of the team. They discuss their experiences of work and how expectations and attitudes have changed over time. Sharon talks about what it was like to work for the British Library in the past and describes some of the old equipment that was used, including a paternoster. She also mentions the surprising lack of health and safety regulations back then which meant that employees were actually allowed to smoke inside the library buildings, something that Jonathan can’t even imagine happening now.

Sharon and Jonathan (BL REF C1500/845)

This recording is part of The Listening Project, an audio archive of conversations recorded by the BBC and archived at the British Library. The full conversation between Sharon and Jonathan can be found on British Library Sounds.

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Since 2015, Christian Poske has conducted his PhD research on the Bengal recordings of the Arnold Bake Collection. A Collaborative Doctoral Scholarship from the Arts and Humanities Research Council UK, situated his PhD within two institutions: the British Library Sound Archive and SOAS, University of London. He conducted his fieldwork in Jharkhand, West Bengal, and Bangladesh from April to October 2017, revisiting the locations of Arnold Bake’s fieldwork. Christian's fieldwork investigated the aims and methods of Bake’s research in the early 1930s and studied the continuity and change in the devotional and folk music and dance documented by Bake. Christian is completing his PhD in Music this year at SOAS and in addition to his research has been engaged as a cataloguer for the Unlocking Our Sound Heritage project. He currently works as Bengali Cataloguer at the Department of Asian and African Collections at the British Library.

The audio recordings from the Christian Poske Collection have recently been catalogued and will be available for on-site listening at the British Library when the Reading Rooms re-open. For now, those interested can access the descriptions of the recordings by browsing the Sound and Moving Image catalogue for catalogue entries under collection number C1795. This blog post written by Christian Poske is an insightful introduction to the collection through his fieldwork in Jharkhand and West Bengal.

The restudy of historical sound recordings often gives unexpected results. During my research on the cylinder recordings of the Dutch musicologist Arnold Bake (1899-1963) at the British Library Sound Archive, I came across a number of sparsely documented recordings made at a Christian mission for the Santals, a South Asian aboriginal people centred in the Indian state of Jharkhand today. When I conducted my fieldwork in 2017, I found out that one of the church songs recorded by Bake is still popular among converts in the region.

'Recently, I had the opportunity to start recording Santal music… To really get in touch with the Santals, I have turned to the currently most important authority in this field, Dr Bodding... However, he is a missionary, and as he helped me along, we arrived at a huge boarding school for Santals. But it looks worse than it is. The mission has the policy to change as little as possible. Language, music and customs are, if anyhow possible, retained. All melodies used in the church are pure Santal melodies, although the words were made Christian... The music as such is quite unlike Hindu music, and their whole musical sense is very different. They love polyphony a lot when they get to hear it. I have recorded a sample (which hardly has any scientific value) how the Santal singing master of the school edited a song with four voices without actually ever having a European education, he does not speak a word of English, for example. The boys sing it with passion, which you could never expect from the Hindus…'
(Arnold Bake, letter to Erich M. v. Hornbostel, 15.4.1931, Berlin Phonogram Archive)

With these words, Bake explained his fieldwork at the Kairabani mission to Erich M. v. Hornbostel (1877-1935), the director of the Berlin Phonogram Archive. The Norwegian missionary Paul Olaf Bodding (1865-1938) of the Santal Mission of the Northern Churches had arranged Bake’s visit to Kairabani.

'The new Kairabani Church at the consecration, 1926' (Photographs of the Danmission, Copenhagen/ International Mission Photography Archive, USC Digital Library)

In the letter to Hornbostel, Bake referred to the church song 'Boge gupi do' ('The Good Shepherd') that had been composed by the Norwegian missionary Lars Olsen Skrefsrud (1840-1910) around 1886 (Gausal 1935: 70). Skrefsrud, one of the founders of the Santal Mission of the Northern Churches, settled in India to make sustained efforts to convert the Santals from animist belief to Christianity. He learned Santali language from 1867 onwards and published the first comprehensive grammar of the language a few years later (1873), which introduced a romanisation system providing the language with the first standard script that is still used by converts today, with minor amendments made by Bodding.

From left to right: Missionaries H. P. Børresen, H. J. Muston, L. O. Skrefsrud, with Santali hunting priest, chiefs (with turbans), hunters, and musicians (Santal Parganas, 1874) (Photographs of the Danmission, Copenhagen / International Mission Photography Archive, USC Digital Library)

Bake recorded solo and choral renditions of the song 'Boge gupi do', which is based on a traditional Santali melody, as he correctly noted. However, the choral version had not been arranged by the Santali choir leader of the Kairabani mission, but by an organist of the Santal Mission of the Northern Churches (Rạṛ Puthi 1929: preface).

'Boge gupi do' performed by male singer, Kairabani, March 1931 (C52/1641)

'Boge gupi do' performed by male choir, Kairabani, March 1931 (C52/2128)

Arnold Bake’s views on the Santals and their music and dance were influenced by colonial ethnographic clichés of aboriginal peoples that he replicated in his correspondence and publications (Bake 1936-37: 68), where he portrayed the Santals as a natural and pleasure-loving people, fond of music, dance, and drinking, and overall in a half-civilised state. One month after his visit to Kairabani, he filmed Santali dances at a Hindu festival in the village Kankalitola near Santiniketan. In a letter to his relatives, he described what he had seen in Kankalitola as 'a real nature dance':

'I am so curious what you will think of the films from Kankalitola that we left behind in Calcutta last week to reproduce. It was the typical male and female dances. You will see, I think, why the missionaries are against this dancing, it is very sensuous, yet it has great charm… And so entirely unaffected, a real nature dance.' (Arnold Bake, letter to his mother-in-law, 20.5.1931, Mss Eur F191/8, 191)

In Kairabani, he photographed Santali pupils playing their instruments at the mission, but he seems to have been dissatisfied with the sober ambience of the premises. To also have a picture of a Santali musician in a natural environment, he probably arranged a photo with one of the musicians outside:

Santali flute player by a pond, photograph by Arnold Bake (Kairabani mission, March 1931)

In this period, Hornbostel and other comparative musicologists collected recordings from musicologists and ethnographers worldwide at the Berlin Phonogram Archive 'to save what can be saved' of the traditional musics of the world threatened by the spread of Western culture (Hornbostel 1904-5: 97). Such recordings were expected to be made in surroundings free from European cultural influences. Therefore, Hornbostel marked all of Bake’s recordings from the mission as “worthless” (Ziegler 2006: 101-2), notwithstanding whether these featured traditional Santali or Christian songs. The reason for Hornbostel’s drastic measure was his suspicion that exposure to western church music had affected the Santals’ renditions of their own traditional songs. In his reply to Bake, he only hinted at his reservations:

'I am already very excited about the recordings and hope that you will have more opportunity for interesting recordings... of the Santals. In general: the more you record, the better, provided that the music is not europeanised yet.'
(Erich M. v. Hornbostel, letter to Arnold Bake, 5.7.1931, BPA)

When I began to evaluate Bake’s recordings at the British Library Sound Archive in 2015, I could not distinguish traditional from Christian songs among the Kairabani recordings due to my lack of knowledge of Santali language. Through my fieldwork, I was able to find out more. In Jharkhand, I visited the Kairabani mission school that still exists today. Here, I met the Santali language teacher Ignatius Besra, who helped me with the evaluation of the recordings at his home in Dumka. As he recognised the song 'Boge gupi do' (C52/2128), he rushed from the desk in the living room to another room to bring the church song book Sereń Puthi. He showed me the lyrics and said it was a 'hit' still popular among converts today. When I left, he gave me his copy on the way. I visited the Kairabani mission for the last time the following day and asked a schoolteacher to sing the song for me:

'Boge gupi do' performed by Nalini B. Hansdak Kairabani, May 2017 (C1795/11)

Mansaram Murmu, a doctoral researcher from Visva-Bharati University, translated it for me in Santiniketan two months later:

            Boge gupi do / A good shepherd -
            Ac’ren bhiḍhiko, boeha, / for his sheep, brothers,
            Ạḍiy’ jotonko; / he cares a lot.
            Sahre jaegate / Towards a good place,
            phạria dak’ jharanatey’ / to a spring of clean water,
            Ạyur idiko. / he leads them.

            Mit’ bhiḍiy’ at’len khan, / When a sheep gets lost -
            Ạuri ńame dhạbic’ doe / until he retrieves it,
            Gupi pańjaye. / he searches it.
            Uni ńamkate / When he has found it,
            Tarenrey’ ladeye / he carries it on his shoulder
            Rạskạ monte. / gladly.

            Ac’ak’ oṛak’te / At his home,
            Seṭerkate do boeha / when he has arrived, brothers,
            Peṛae jarwako, / he invites its kin,
            Onkoe metako / and tells them,
            Rạskạk’pe iń tuluc’, / Rejoice with me,
            Bhidin ńamkede. / I have found the lost sheep.

            Tạruc’e hec’len khan /When the tiger comes
            Ṭheṅga epelkate doe / he brandishes the stick
            Teṅgo darame; / and saves them. .
            Ac’ren bhiḍiko / His sheep,
            Maraṅ mũhim khongey’ / from huge danger
            Aḍ bańcaoko. / he saves them.

            Bhiḍi ńutumte / For the sheep,
            Boge gupi do boeha, / a good shepherd, brothers,
            Jiwiy’ alaea; / sacrifices his life.
            Jisui nonkaket’, / Jesus does like this
            Bańcao akat’bonae, / he has saved you
            Soetan tạrup’ khon. / from the grasp of the devil-tiger.

            Sereń Puthi (2015: 168)

Carrying out fieldwork with Bake’s recordings showed me the advantages of reconnecting cultural heritage communities with historical sound recordings that are insufficiently documented. Apart from the ethical imperative of making recordings from the colonial period accessible in countries of origin again, community engagement often brings valuable information to light that makes it possible to enhance the archival documentation of recordings, which ultimately makes the material more meaningful to everyone.

This blog is derived from my PhD research “Continuity and Change: A Restudy of Arnold Adriaan Bake’s research on the devotional and folk music and dance of Bengal 1925-1956”, funded by the Arts and Humanities Research Council UK, Award No. 1664039.

Further Reading:

Rạṛ Puthi: Book of Melodies (Choral Book). 1929. Dumka: The Santal Mission of the Northern Churches.

Sereń Puthi ["Book of Songs"]. 2015. Dumka: Dumka Diocesan Council (NELC).

Bake, Arnold A. 1936-7. ‘Indian Folk-Music’. Proceedings of the Musical Association 63: 65– 77.

Gausdal, Johannes. 1935. Contributions to Santal Hymnology. Bibliotheca Norvegiæ Sacræ 11. Bergen: Lunde.

Hornbostel, Erich Moritz von. 1904-5. ‘Die Probleme Der Vergleichenden Musikwissenschaft’. Zeitschrift Der Internationalen Musikgesellschaft 7: 85-97.

Skrefsrud, Lars Olsen. 1873. A Grammar of the Santhal Language. Calcutta: Calcutta School Book and Vernacular Literature Society.

Ziegler, Susanne. 2006. Die Wachszylinder Des Berliner Phonogramm-Archivs. Veröffentlichungen des Ethnologischen Museums Berlin. Berlin: Ethnologisches Museum, Staatliche Museen zu Berlin.

This week's recording of the week comes from Emma Burman, Learning and Engagement Coordinator.

The role of a lifeboatman has never been an easy one. Before the widespread introduction of modern day lifeboats, with electronic mapping and covered shelter, men responded to calls in open topped boats. These boats had very little shelter from the harsh sea wind and splash, they were slow, and had no navigation systems. As soon as the boat launched, the men would look at their watches, put the charts on their knees and use their parallel rules to work out the tides. These men could spend five or six hours exposed to the elements during a call out, limiting their physical and mental ability to carry out their work.

Lifeboat station where Brian Pegg worked © J Gaiger / Stringer via Getty Images

In 1857, when with the originally established 1804 lifeboat organisation fell into financial troubles, the Royal National Lifeboat Institution took over the Cromer lifeboat station in Norfolk. Brian Pegg began working for the Cromer lifeboat station in 1964, continuing until he was 59 years old. Like many lifeboatmen, it was a job he loved.

Nonetheless, Brian maintained a very strong awareness of the sea’s unstoppable and merciless nature and the respect one must show it. In 1999, Brian contributed his voice to the Millennium Memory Bank, and spoke about the distress of losing someone at sea. Throughout the recording, he discusses the impact that two particular tragedies had on him, as well as the impacts felt by the wider community along the coast.

Account from Norfolk lifeboatman (BL REF C900/11583)

Brian described his life as divided into three, his church, his family and his work for both the RNLI and in later life, the Salvation Army. He believed that if you can get those three parts of life to work together ‘you're on a high’, and if someone asked him to divide them up, it would be very hard.

This recording is from the Millennium Memory Bank Project, the largest recording project in the history of British radio. It ran from 1998-99, capturing the pulse of the century through the voices of thousands of people from all walks of life.

Discover more sounds from our shores on the British Library’s Coast website.

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This week’s selection comes from Nick Morgan, Audio Project Cataloguer for Unlocking our Sound Heritage.

Joseph Sussman (1920-2013) was surrounded by music – literally: his house and garage were crammed full of 78s, LPs, CDs, reel-to-reel tapes, cassettes and videos. They vied for space with stacks of printed music and books, on composers, performers, schools and teaching, as well as on Jewish history, thought, art and music. The sheer numbers, breadth and depth spoke eloquently of Mr. Sussman’s long, busy life as a music teacher, organist and choirmaster, listener, scholar and collector, husband and father. After his death, his daughters generously offered his collection to the British Library. Curator Jonathan Summers spent several days appraising it, and I went along as a volunteer helper in selecting recordings in all formats.

In 2019 I was lucky to join the Library’s Unlocking Our Sound Heritage project as a cataloguer. By chance, my first assignment was a collection of 50 reel-to-reel tapes recorded by Mr. Sussman in the late 1950s and 1960s and retrieved by us six years earlier. Most of the tapes contain BBC Radio broadcasts which haven’t survived elsewhere: talks on music and its history, composition and performance (not only classical), live and studio concerts and recitals. They reflect his wide interests and expertise, especially in Jewish music – notably, the works of the Swiss-born American composer Ernest Bloch.

On a few tapes, Mr. Sussman himself plays the piano or accompanies his wife and very young daughters in touching songs and recorder pieces. Music-making was part of the Sussman family’s everyday life, and at its heart was the piano, as it had been in countless households from the mid-nineteenth century on. So deeply rooted was this hundred year-old ‘piano culture’ that, as one of Mr. Sussman’s tapes reveals, in the early 1960s BBC Radio producers still took it as a basis for broadcasts to a wide audience.

In 1961 the BBC’s popular Light Programme broadcast ‘Valerie Tryon at the piano’, a fifteen-minute recital by the British-born pianist, then in her twenties but already a seasoned radio artist – she had been on air since 1954. The music she played whisks us back to a middle-class parlour around 1900: a Mendelssohn Song without Words, a Beethoven Bagatelle, a Chopin Waltz… with only a Poulenc Mouvement perpétuel, written at the end of World War I, to remind us that the ‘long nineteenth century’ had ended in the trenches.

Another reminder of past tastes and attitudes is the programme’s presenter (he’s not identified – do you recognize his voice?), sounding as if perched avuncularly over Valerie Tryon’s piano. He starts engagingly, welcoming us into the fellowship of active pianists: ‘Miss Tryon is going to play pieces that many of us have tried, probably, at some time or another, to learn to play ourselves.’ The Chopin Waltz, though, brings out a critical streak: ‘Many an aspiring pianist has probably been guilty of somewhat cavalier treatment of the music of Mendelssohn, Beethoven and Schumann, but poor Chopin has probably suffered more than most.’ And if the cavalier pianist isn’t sufficiently chastened, a parting shot puts amateurs firmly in their place:

BBC Light Programme, 24 July 1961 (BL REF C1644/11 S2 C7)

Many of the BBC presenters on Mr. Sussman tapes sport a similarly supercilious air, though one suspects they felt freer to talk down to some audiences than others. Still, this broadcast, and many others preserved by Unlocking Our Sound Heritage, remind us how much classical music the Corporation offered audiences fifty years ago across all channels and all manner of formats, moods and ‘brows’. The BBC’s offerings ranged from Valerie Tryon’s salon favourites on the Light Programme, through repertoire familiar and not so familiar, such as Bloch’s works – which were aired surprisingly often on the Home Service – to the didactic earnestness of ‘Study Session’ on the unsung Third Network and, finally, the rarefied reaches of the Third Programme. Thanks to Mr. Sussman and other home-taping enthusiasts, by visiting the British Library’s reading rooms you can relive this almost vanished era, when classical music enjoyed a place at the heart of Britain’s homes and public life.

Follow @BL_Classical, @BLSoundHeritage and @soundarchive for all the latest news.

This week's selection comes from Camille Johnston, Oral History Assistant Archivist.

At the start of her career Helen Thomson (b. 1933) received some sound advice from a fellow ‘woman in the wine trade’. The wine world was dominated by men, and Thomson could name only two women among her peers: Pat Green, Director and co-founder of French Wine Farmers, and Mrs Roberts, widow of a Director of Williams, Standring.

In this clip Thomson describes her lasting impression of Mrs Roberts ‘…my impression, she was nearly six feet tall, but perhaps I exaggerate…’ and the guidance she passed on. Mrs Roberts plainly instructed Thomson on the hypocrisy of men in wine. How they would come to the tasting room in suits smelling like cigarettes and dry-cleaning fluid, and then complain that a woman’s face powder and perfume were interfering with the tasting. Mrs Roberts’s solution was a compromise of sorts. She would order custom-made, fragrance free powder at Selfridges – with green undertones to counteract flushed cheeks – to wear in the tasting room. This would stop the men from complaining. She wouldn’t, however, give up her Chanel No. 5.

Wine corks, clubvino / CC BY 2.0 (https://creativecommons.org/licenses/by/2.0/)

Advice for women entering the wine trade C1088/25

When I started I think there were really two other women who were around in the wine trade. Now I wouldn’t really quite have counted myself in their league, because I was the shorthand typist/secretary, but there was a woman called Pat Green who worked for a firm called French Wine Farmers. She’d been a British- a BEA air hostess and used to sometimes fly to Bordeaux and got to know people there and then helped set up French Wine Farmers in London. And there was a woman called Mrs Roberts who was the widow of a director of a distinguished old firm – old and old-fashioned – wine firm called Williams, Standring, who were in Duke Street, Grosvenor Square. She was a great example, I met her through Tommy Layton at tastings that we had at Williams, Standring. And the second or third time I met her she was, my impression, she was nearly six feet tall, but perhaps I exaggerate. She always dressed in red, she had wonderful white hair and always wore bright red lipstick, and she was quite roundish in shape. She did in fact look like a pillar box. And she took me on one side after we’d met two or three times and she said, ‘My dear, I hear that you have serious intentions of going into, of actually remaining in the wine trade’. And I said, ‘Yes, Mrs Roberts, I do hope to’. And she said, ‘Well, let me give you a few pieces of advice. Now, you know how awful the men are, they’re always complaining that when we come into a tasting room we bring in perfume and scent and face powder and that sort of thing. Completely ignoring the fact that of course they have only just stubbed out their cigarettes or knocked out their pipes only a moment earlier and indeed they’ve probably shoved their pipes into the pockets of their jackets, jackets of suits which have been ill-cleaned by the dry-cleaners, smell of dry-cleaning fluid. You can smell their boot polish, you can smell their brilliantine. And they complain about us. Still, we have to play along with it, so you’d better get perfume-free face powder. So go to Selfridges, to the Charles of the Ritz counter and ask them to make up some face powder for you, put a lot of green in it so that you don’t, when you’ve been drinking you don’t flush rather pink. If you have green in your face powder it calms it down and people don’t notice it. And make sure that they make it perfume-free, say that Mrs Roberts sent you. And then the men won’t be able to complain about you at all. Of course, I always wear Chanel No. 5, but the men know this and they aim orf.’

Helen Thomson was recorded by National Life Stories for An Oral History of the Wine Society in 2004. The interviewer was Mark Bilbe. For more information about this recording search the Sound and Moving Image Catalogue for the collection reference: C1088/25.

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This week’s selection comes from Andrea Zarza Canova, Curator of World & Traditional Music.

Cover of 'Healing, Feasting and Magical Ritual. Songs & Dances from Papua New Guinea' (TSCD918)

Former senior producer for BBC Radio 3 John Thornley made this field recording in 1987, in Kei Village, near Mount Hagen, in the Western Highlands Province of Papua New Guinea. The field recordings resulting from his three month stay in Papua New Guinea form part of the British Library Sound Archive collections. A selection from his collection was published on the Topic Records CD ‘Healing, Feasting and Magical Ritual. Songs & Dances from Papua New Guinea’ as part of the Topic World Series, done in collaboration with the World and Traditional Music section.

This ‘Hunting Song of the Moge and Kopi clans’ features nine unnamed performers from Kei Village playing a song on bamboo flutes. Thornley’s liner notes about the song and players hide an interesting story inaccessible to the ear.

I recommend listening first, to sink into the song’s hypnotic melody. Then read Thornley’s words about the song, which reveal a surprising layer of insight.

Hunting Song of the Moge & Kopi Clans

‘This was one of several songs that this group had arranged for bamboo flute, staggering their individual breathing so the song could be played seamlessly. This song is about a hunter who has no luck, and sings: ‘I didn’t come into the jungle to look at trees and lianas, I came to hunt for possum and birds!’ The four holes of the flute are played with the first two fingers of each hand. One player had a missing second finger on his right hand (in the area it is still a tradition to chop off one or more fingers as a sign of mourning for a close relative) so was playing with his first and third fingers.’

If you want to listen to a broader selection of recordings from the CDs published by Topic Records, you can listen to 'Topic World Series', our tenth programme for NTS Radio.

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This week's selection comes from Charlie Morgan, Oral History Archivist.

Today marks Holocaust Memorial Day, as well as the 75th anniversary of the liberation of Auschwitz concentration camp. The National Life Stories oral history project ‘Living Memory of the Jewish Community’ includes many Holocaust survivors describing their experience of Auschwitz and of liberation. In this recording of the week Oral History Archivist Charlie Morgan looks at the testimony of Trude Levi.

Trude Levi and her husband Franz, London, 1989. Courtesy of Trude Levi.

Gertrude Levi (1924-2012) was born in Szombathely, Hungary, the daughter of a Hungarian father and an Austrian mother. Her parents were Jewish, irreligious, and socialist; her father, a gynaecologist, would perform abortions without payment at a time when this could land you in prison. Trude describes Szombathely as “the most antisemitic town in Hungary”, and when Hungary joined the Axis Powers in 1940 life became increasingly difficult for the Levi family. Then in March 1944, fearful that Hungary would abandon the war effort, the German army invaded Hungary.

Prior to 1944 Hungary had passed antisemitic laws, deported thousands of Jews, and been an active ally of the Third Reich, but it was after the German invasion that a concerted attempt was made to implement a ‘Final Solution’. In July, when Trude was twenty, she and her parents were forced into a ghetto, then to a local concentration camp and finally were placed onto a cattle truck and transported out of the country. On 7 July 1944, they arrived at Auschwitz; Trude was immediately separated from her parents and never saw them again.

When it became clear the Allies would win the war, the Nazi regime committed itself to ensuring as little evidence of the Holocaust remained as possible. Trude, like tens of thousands of others, was placed on a death march to Riesa, a town in Saxony, and around her the war effort collapsed:

“Anyway, I didn't, I think I didn't want to die by that time, I mean, the, not that I wanted to die before, but I didn't care. But by that time I, I decided that I really would like to survive, because, I mean, the Russians were here, the Americans were here, you heard them, you knew that it was the end, and you saw the Germans fretting, and so you knew it was the end, so now that was the point where you felt, "Well, there is no point in dying any more. And we won. So, one should remain alive. But I couldn't go on, I couldn't walk on in spite of it, and I knew that I would be shot, but they didn't shoot me, they said, "Dies keine Kugel mehr wert" - "She's not worth a bullet any more", and so they left me on the road, next to the bridge.”

After dragging herself away from the road, Trude managed to hide in a barn before she was liberated by Allied troops. In this recording of the week Trude explains some of complexities of liberation; she was adamant that she would not return to Hungary, but “somehow we were still in Germany”. Furthermore, even though she had escaped from German troops “I wasn’t yet sure whether it was really the end,” and although smoking a cigar “was freedom… I think the real freedom came when I arrived in France, when I felt that I was out of Germany”.

"Everything was still unsure, everything was chaotic”

Trude Levi’s story of liberation is different to other survivors of Auschwitz, but her sentiments are common. While liberation is often presented as a singular, joyful moment it was in reality a lot more complicated and harder to pin to one specific point in time. Trude’s oral history is just one way in which Holocaust survivors have been able to express these experiences in their own words, and even after her death her testimony remains.

Trude Levi was interviewed by Gaby Glassman for Living Memory of the Jewish Community in 1989, and she is featured on the online web resource ‘Voices of the Holocaust’. Her full life story interview can be found on sami.bl.uk, and can be listened to in Reading Rooms at the British Library in St. Pancras or Boston Spa.

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This week’s selection comes from Cheryl Tipp, Curator of Wildlife & Environmental Sounds.

Rainforests are noisy places, even after dark. This recording was made in one of the Amazon’s many várzea or floodplain forests, in the dead of night, by wildlife sound recordist Ian Christopher Todd. Based in a boat in the middle of the Amazon River, our recordist found himself surrounded by a cacophony of sound.

Night in a várzea forest recorded by Ian Christopher Todd (BL shelfmark 201326)

The rattling calls of Giant Marine Toads (Bufo marinus) can be heard alongside the calls of other amphibians. In the distance, unknown sounds emerge from the darkness beyond, creating a multi-layered soundscape. And, as with many recordings of this type, the more you listen the more you’ll hear.

Follow @CherylTipp and @soundarchive for all the latest news.