Throughout time, lullabies have been a source of soothing maternal comfort across the world. The term “lullaby” itself comes from the Middle English word lullen ("to lull") and by (“near”). Alternatively, a folk etymology derives the word “lullaby” from "Lilith-Abi" (Hebrew for "Lilith, begone"). Jewish folklore believed Lilith to be a demon who stole children's souls in the night. To protect their children, Jewish mothers would hang symbols with “Lilith-Abi” around their babies’ cribs.
The traditional lullaby follows a specific musical form which includes a rocking rhythm, consonant melodies, repetitive lyrics, and a steady, grounding beat to help lull infants and young children to sleep. However, lullabies do much more than simply induce sleep. Studies conducted by Dr. Jeffrey Perlman, chief of newborn medicine at New York–Presbyterian Hospital, evaluated a Pacifier Activated Lullaby (PAL) device and found that music therapy helped prematurely delivered infants feed and sleep better. Lullabies are also believed to stimulate language and cognitive development. Sally Goddard Blythe, director of the Institute for Neuro-Physiological Psychology, explains that “lullabies, songs and rhymes of every culture carry the 'signature' melodies and inflections of a mother tongue, preparing a child's ear, voice and brain for language."
Less commonly acknowledged is the therapeutic effect lullabies have on parents. In addition to reinforcing an emotional connection between parent and child, research suggests that lullabies reinforce a sense of positive well-being for parents. Laura Cirelli, professor of developmental psychology at the University of Toronto, found that when mothers sang lullabies, arousal levels dropped not just for the baby, but for mothers as well.
The following playlist is a compilation of ten different lullabies from around the world, with each YouTube link to the recorded lullaby accompanied by an explanation of the song’s cultural significance.
In Japan, the “Itsuki no Komoriuta,” or “Lullabies of Itsuki,” are the songs of young girls who left their impoverished families to work as nannies for wealthy families in the village of Itsuki during the period before World War II. These songs express their resentment towards their employers, their yearning for home, their envy of wealthy girls their age, and other dissatisfactions which were not allowed to be expressed in public.
Lullabies are an essential part of South African oral tradition, and many are filled with cultural references and teachings. In some cases, these songs are used to impart important lessons about the world and the culture's values. For example, the Zulu lullaby "Siyahamba," or “We Are Marching,” teaches children about the importance of unity and togetherness.
The most widely known lullaby in Turkey is called “Dandini Dandini Dastana.” The title is meant to be soothing nonsense, and the song itself describes the story of a gardener chasing away stray calves from his prized cabbages, which is a metaphor for parents protecting their children from unwanted suitors. By singing this lullaby, parents hope to ward away evil spirits and express their devotion to their children’s safety and wellbeing.
“Qué Linda Manita,” or “What a Pretty Little Hand,” is a lullaby popular in Chilé and other Spanish-speaking countries. The singer praises God for all of the beautiful features that her baby has been blessed with. While singing the song, the parent waves a hand back and forth. The baby imitates the hand movement along with the song, helping them to develop their fine motor skills, and eventually, lulling them to sleep.
Starkly contrasting the other lullabies included on this playlist, “Nana Nenem,” or “Sleep Baby,” is a popular Brazilian lullaby which uses frightening threats rather than affectionate words to encourage children to sleep. The song warns of the cuca, a mythological Brazilian crocodile monster that eats disobedient children. Similarly frightening lullabies appear across many cultures, including Haiti, Italy, Germany, Russia, and Spain.
Although its direct translation remains unknown, the lullaby “Inanay” describes a mother shooing away Goanna lizards from her sleeping baby. It is thought to be an indigenous Australian lullaby in the Yorta Yorta language.
The Chinese lullaby “Zhao Pengyou,” or “Looking for a Friend,” was popular in the 1960s and 1970s. During this time, most Chinese songs – even children's songs – focused heavily on politics. However, this lullaby simply celebrates the beauty in forging new friendships.
“Rozhinkes mit mandlen,” or “Raisins and Almonds,” was written by Abraham Goldfaden in 1880 as part of his opera, Shulamis. The lyrics tell the story of a baby boy being rocked to sleep; underneath his cradle is a little goat who goes to the market and returns with raisins and almonds. Several Jewish songwriters used Goldfaden's lullaby as the inspiration for new songs during the Holocaust. Out of the Kovno ghetto, for example, came “In Slobodker yeshiva” (In the Yeshiva of Slobodka), and out of the Łódź ghetto came “Nit keyn rozhinkes, nit keyn mandlen” (No Raisins, No Almonds).
In some cultures, lullabies are used to impart important historical and religious knowledge. For example, traditional Italian lullabies reflect Christian tradition. Common symbols include Jesus, the holy family, the cycle of life, the season of harvest, and Lent. One such lullaby is called “Ninnananna di Gesù Bambino,” or “Infant Jesus’ Lullaby,” which describes Mary caring for Baby Jesus.
“Uélé moliba makasi” is a lullaby in the Lingala language that originates from the Democratic Republic of Congo, where it is also sung by canoe rowers to give a steady rhythm to the paddle strokes. It has been widely popularized beyond Congo thanks to the book-CD "Rhymes and lullabies of the Baobab" and the comic book "Tintin in the Congo.” The song is often taught to children in French nursery schools.
Sources:
https://www.nytimes.com/2018/05/07/well/family/lullabies-parents-babies-bonding-mothers-singing.html
https://publications.aap.org/pediatrics/article-abstract/108/6/1339/63618/Neurobehavioral-Deficits-in-Premature-Graduates-of
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