By Portia Chapman BFAH, B.Ed. (Kingston Drum Maker and Artist in Community Education Specialist)
Striking the Sacred Skin: Reclaiming the Ancient Pulse of the Female Drummer
For millennia, the heartbeat of human civilization was measured by the strike of a hand against a stretched skin. In the ancient world, from the temple of Inanna in Sumer to the Dionysian rites of Greece, the frame drum—a simple wooden hoop covered with a membrane—was the primary instrument of women. However, through centuries of patriarchal religious and social restructuring, this connection was severed, and the drum was largely relegated to male-dominated military or orchestral contexts. It was not until the late 20th century, fueled by second-wave feminism and the burgeoning “Women’s Spirituality” movement, that the frame drum was reclaimed as a tool of liberation, identity, and social change.
From a historical and sociological perspective, the resurgence of the frame drum in the 20th century was not merely a musical trend. It represented a radical reclamation of “female sacred space.” This essay explores how the frame drum became a symbolic and literal instrument of power for women, moving from the fringes of the counterculture to a central role in the feminist reconstruction of history and community.
The Historical Erasure and the “Return of the Goddess”
To understand the 20th-century movement, one must first acknowledge the sociological “void” it sought to fill. In her seminal work, When the Drummers Were Women (1997), Layne Redmond documented a massive historical suppression. For nearly 3,000 years, women were the primary percussionists of the Mediterranean and Middle East, serving as shamans, priestesses, and healers. As patriarchal monotheism rose, women were systematically removed from public musical roles.
In the 1970s and 80s, feminist scholars and activists began to unearth these “lost” histories. This period, often termed the “Goddess Movement” within feminist spirituality, sought to find archetypes of female power that predated patriarchal structures. The frame drum emerged as the perfect material artifact of this search. Sociologically, the drum functioned as a “bridge” to an ancestral past. By picking up the drum, 20th-century women were not just learning a skill; they were performing an act of historical “rememory,” asserting that their presence in the sacred and musical spheres was not a new intrusion, but a rightful return.
The Rise of Womyn’s Music and Separate Spaces
The mid-1970s saw the birth of “Womyn’s Music,” a genre and subculture dedicated to expressing female experiences through a feminist lens. Events like the Michigan Womyn’s Music Festival (established in 1976) provided a sociological “protected space” where women could experiment with sound and rhythm away from the male gaze.
In these spaces, the frame drum—specifically the bendir and the tar—became ubiquitous. Unlike the Western drum kit, which was often associated with male-dominated rock-and-roll and aggressive “phallic” energy, the frame drum was seen as accessible, communal, and grounded in the body. Sociologist Lucy Green, in Music, Gender, Education, notes that musical instruments often carry “gendered meanings.” The 20th-century women’s movement successfully re-coded the frame drum as an instrument of “soft power”—one that emphasized synchronization and collective rhythm over soloistic virtuosity and competition.
Layne Redmond and the Intellectualization of the Movement
While many women played drums in circles, the movement gained significant academic and sociological weight through the work of Layne Redmond. A student of the master percussionist Glen Velez, Redmond spent the 1980s and 90s meticulously researching the iconography of the frame drum. Her work provided the “intellectual architecture” for the movement.
Redmond argued that the drum was a technology of transformation. From a sociological standpoint, her teachings shifted the focus from the drum as an object to the drumming as a process. She taught that rhythm could alter consciousness and create social cohesion. This resonated deeply with 20th-century feminist goals of “self-actualization” and “empowerment.” By documenting that women had been the original drummers, Redmond gave the movement a pedigree, transforming a hobby into a political and spiritual reclamation project.
The Drum Circle as Radical Democracy
One of the most significant sociological contributions of the frame drum to the 20th-century women’s movement was the “drum circle” model. Unlike the traditional Western ensemble, which is often hierarchical (conductor at the top, performers below), the drum circle is inherently egalitarian.
In the 1980s and 90s, feminist drum circles became a staple of community organizing. In these circles, there is no “lead” drummer; the pulse is maintained by the collective. This mirrored the “consciousness-raising” groups of the second-wave feminist movement, where every woman’s voice was of equal value. The drum circle served as a physical manifestation of feminist theory—a place where the “individual I” was integrated into the “communal We.” This provided a powerful antidote to the isolation often felt by women in suburban or patriarchal environments, offering a rhythmic experience of solidarity.
Global Solidarity and the Diaspora
Towards the end of the 20th century, the movement expanded to include a global perspective. Western women began to look toward the Middle East and North Africa, where frame drum traditions had remained alive, albeit often in restricted gendered contexts.
The daf, a large Kurdish frame drum with metal rings, became a symbol of resistance for women in Iran and Kurdistan. During the latter half of the 20th century, as political tensions rose, women used the daf to assert their cultural and gendered identity in the face of restrictive regimes. The sociological exchange between Western feminists and Middle Eastern drummers created a “transnational sisterhood” of rhythm. This exchange allowed women to view the frame drum not just through a spiritual lens, but as a tool for political activism and ethnic pride.
Conclusion: The Legacy of the 20th Century Pulse
The role of the frame drum in the 20th-century women’s movement was transformative. It began as a tool for spiritual reclamation, evolved into a symbol of communal empowerment in the “Womyn’s Music” scene, and eventually became a global icon of female resistance and identity.
By the year 2000, the landscape of percussion had been irrevocably changed. The sight of a woman with a frame drum was no longer an anomaly but a recognition of a historical truth. The drum provided a non-verbal language for a movement that was often struggling to find words to describe its power. Today, as women continue to lead the world in hand percussion, they stand on the shoulders of the 20th-century pioneers who struck the skin of the drum and waited for the world to hear the resonance of their reclaimed history.
Works Cited
Doubleday, Veronica. “The Frame Drum in the Middle East: Women, Musical Instruments and Power.” Ethnomusicology, vol. 43, no. 1, 1999, pp. 101-134. JSTOR, [suspicious link removed]
Green, Lucy. Music, Gender, Education. Cambridge University Press, 1997. https://www.cambridge.org/core/books/music-gender-education/B162799307D53C85E42A64468B39B2A7
Morris, Bonnie J. The Disappearing L: Erasure of Lesbian Spaces and Culture. State University of New York Press, 2016. (Context for Womyn’s Music Festivals). https://www.sunypress.edu/p-6284-the-disappearing-l.aspx
Redmond, Layne. When the Drummers Were Women: A Spiritual History of Rhythm. Three Rivers Press, 1997. https://www.layneredmond.com/when-the-drummers-were-women
Sarkissian, Margaret. “Gender and Music.” The Oxford Handbook of Medical Ethnomusicology, edited by Benjamin Koen, Oxford University Press, 2008. https://academic.oup.com/edited-volume/34346
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The information provided in this post is for educational and historical purposes only. You are encouraged to do your own additional research to confirm your understanding of the topic.
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