Tehran Flute Choir was established in 1394 (late 2015) by Firouzeh Navai. Tehran Flute Choir, Iran’s first largest flute choir, recruited its members mostly from young talented flutists of Iranian Flute Association. Featuring piccolo, flute, alto flute and bass flute, Tehran Flute Choir, directed by Firouzeh Navai, premiered under the batons of Saeed Taghadosi on January 7-8, 2016 at Roudaki Hall in Tehran.
Soheil Koushanpour, Arts Director and Ehsan Tarokh, the Executive Director of the Choir were also two key role players in the arrangements and coordination for the concert.
The Choir aims at introducing international standards for playing flute in Iran and for supporting flutists. Moreover, the Choir seeks to establish an environment for interaction and exchange of ideas to bring flutists close together.
Firouzeh Navai and Saeed Taghadosi are an Iranian flutist couple who have both graduated from Tehran Higher Conservatory of Music and then moved to Austria to further their education upon receiving scholarships in 1970s. After graduation they both returned to Iran and join Tehran Symphony Orchestra in 1978 which was then conducted by Farhad Meshkat (born 1937). Firouzeh Navai was the first female flutist in Tehran Symphony Orchestra then.
They got married in October 1979, they moved to Vienna in 1980. Both Navai and Taghadosi have participated in James Galway and Wolfgang Schulz’ master classes and are among the most prominent Iranian flutists. The couple currently resides in Switzerland.
Tehran Flute Choir’s concert was very promising with the spirit of friendship, cooperation and caring which prevail the choir’s ambiance. The couple has not been successful in only sharing their knowledge and expertise with choir members but also their love and affection. The main goal of the Choir, as stated by its founders, is therefore to create and maintain a friendly environment without any unhealthy competition.
Tehran Flute Choir intends to attract more members; therefore, a piece of good news for aspiring young flutists is that registration is still open to join the Choir.
- A Note on the Occasion of Houshang Zarif’s Demise
- Hassan Kassai, Ney Virtuoso
- Iranian Fallacies – Global Performance
- Iranian Fallacies – School of Vaziri
- Women and the Music Environment in Iran
- Parviz Meshkatian’s Heart Beat for People (II)
- Ali Rahbari’s collaboration with Naxos as a Composer
- Hossein Aslani passed away!
- Parviz Meshkatian’s Heart Beat for People (I)
- Farshad Sanjari, Forgotten Iranian Conductor Met His Tragic End
- Gholam Reza Khan Minbashian: a pioneer in Iranian music (II)
- Gholam Reza Khan Minbashian: a pioneer in Iranian music (I)
From Past Days…
Since for playing violin, it’s necessary that the playerâ€™s palms and fingers be inclined toward the fingerboard, therefore, the player, while bringing up his hand, should turn it toward the fingerboard.
In the world music culture, there are instruments which were traditionally associated with a certain gender. It remains disputable to what extent these gender-based perceptions have been logical and scientific. For example, as playing wind instruments need more breath strength and the public opinion believe that men have stronger breath compared to women, these instruments are predominantly a male domain. Harp is also considered a female instrument as the public opinion believe that women have finer fingers and can therefore better perform nuances and delicate techniques on the instrument.
Hossein Aslani, Iranian pianist residing in the US, passed away due to cancer in late January 2020. His last musical activity was an article written for Harmony Talk entitled “Iran amidst musical struggle” in 2016, his memoir entitled “I Play You Again” in the same year and his album “Symbolic Emotion” published by Arganoun Publications in 2014. Here is a brief biography of Hossein Aslani according to his own website:
Rouhollah Khaleghi was the master of composing beautiful melodies. He was the premier of the course of history which was first established by Ali Naghi Vaziri and which improved the Iranian music from simply a gathering music to the classical music of the country. First efforts to compose independent and instrumental music can be also traced in Khaleghi’s works.
220.127.116.11 Regarding the great linear distance and the unusual distance between the first and forth fingers, the first finger while playing the doubles of ninth and tenth interval, can be twisted in the knuckle area and the point mentioned in 18.104.22.168 paragraph in relation to the way first finger is placed indicating that the first joint of this finger in back of hand must be in line with the direction of forearm and left hand is not true here.
It is more than a century now that the sociologists consider the presence of women in different social domains as a benchmark for a society’s progress. They analyze the presence of women in society by the means of available statistics. Unfortunately, as with regard to the Iranian society, statistics related to women’s engagement, has not been available to the researchers, if they existed at all.
As such, the young Meshkatian reached the position of a great maestro in the Iranian music. Up until 1997, Meshkatian remained prolific and composed many pieces which were characterized by progressiveness while drawing on the music of the past Iranian musicians. In some of Meshkatian’s works, one can trace the influence of maestros such as Faramarz Payvar; however, this influence is so balanced that one can neither say that Meshkatian is a progressive and deconstructionist composer nor does he use cliché forms in his compositions.
In heterophonic variant, two performers perform a single melody simultaneously and change it. Performing and changing a single melody simultaneously by two performers leads to the coincidence of different voices.
Mohsen Renani in the preface of his book entitled “The Political Economy of nuclear conflict; an introduction to traversing the civilizations” writes:
The life territory of the female-male relations in the Iranian cultural context is basically a domestic territory and not a social-living one in the labour and leisure domains. To prove this, it only suffices to consider the Iranian men’s viewpoints about women. For the Iranian men, there are three perspectives regarding the women: mother, sister and wife. Mother represents the emotional territory; sister represents the logical territory at home while wife represents the sexual territory.