Past event

Program

Dale Trumbore (b. 1987)

Spiritus Mundi

About the work

Composer Dale Trumbore writes:

Spiritus Mundi was composed for Suzi Digby to premiere with The Golden Bridge Consort as a companion piece—a modern “reflection”—of Orlando de Lassus’s motet Timor et tremor.

In searching for a contemporary text that could pair with Timor et tremor, I was struck by Amy Fleury’s Spiritus Mundi. Fleury’s poem is secular but still spiritual, reflecting gratitude for the fruits of the earth in a language both pastoral and almost biblical. “All flesh is grass” evokes Peter1:24, and at least to my ear, the final sentence of Spiritus Mundi (“In sympathy, we shall shiver and bend...”) parallels the opening line of Timor et tremor (“Fear and trembling came over me...”). “Hear, O God, my prayer” is echoed in Fleury’s pleas to “listen” and “hear” what the land is saying. Both pieces explore the idea of trust in something greater than oneself, whether that trust is in God or the natural world that surrounds us.

Though Timor et tremor is predominantly made up of triads in root position, they are masterfully constructed in a way that still sounds striking, even surprising, to a modern listener. I wanted to capture that same blend of the familiar and the unexpected in Spiritus Mundi, which employs the same richly-voiced triads. Most notably, the opening and conclusion of Spiritus Mundi reflect the chord progressions from the beginning and ending of Timor et tremor.

Text

Listen around to the long sentence the land is saying,
to the wind rumoring through the aggregate of grasses.

Hear the soft explosions of all that is tilled under,
a scumble of clods cleaved by the blade, the sheared leavings

of wheat, and memory, memory, a root system still
drilling down, searching out moisture, anything that’s useful,

anything dear. Do you recognize your own shy gestures
in the weft of the fields? Oh sisters and brothers,

let the gentle tether of our longing keep us here
among the undulant, amber barley and russet oats.

And if all flesh is grass, then let us live humbly, as grasses do.
In sympathy, we shall shiver and bend, pressing our knees

into the earth, turning our faces to the quavering sun.
Amy Fleury (b. 1970)

Williametta Spencer (b. 1927)

At the Round Earth’s Imagined Corners

About the work

Williametta Spencer’s At The Round Earth’s Imagined Corners, which won the 1968 Southern California Vocal Association Competition for composition, masterfully sets the text of Holy Sonnet VII, one of a collection of nineteen sonnets written by John Donne in the early 17th century. In this particular sonnet, the speaker contemplates Judgment Day, and it is this aspect of the text which Spencer’s bold setting draws out.

Text

At the round earth’s imagin’d corners, blow 
Your trumpets, angels, and arise, arise 
From death, you numberless infinities 
Of souls, and to your scatter’d bodies go; 
All whom the flood did, and fire shall o’erthrow, 
All whom war, dearth, age, agues, tyrannies, 
Despair, law, chance hath slain, and you whose eyes 
Shall behold God and never taste death's woe. 
But let them sleep, Lord, and me mourn a space, 
For if above all these my sins abound, 
’Tis late to ask abundance of thy grace 
When we are there; here on this lowly ground 
Teach me how to repent; for that’s as good 
As if thou hadst seal’d my pardon with thy blood. 
John Donne (1571-1631)

Ken Burton (b. 1970)

A Prayer

About the work

Composer Ken Burton writes:

Much of Paul Laurence Dunbar’s poetry is poignant and succinct, born out of first-hand experience of adversity. Many of his poems describe human emotion, and the lyrics often use contrasting language of hope and sadness. This setting of his three-verse poem, A Prayer, is like a reflective evening hymn in its use of a consistent, rhythmically simple melody, which has variations on the second and third verses. The style of writing requires a range of choral vocal colours — ranging from pure, straight tones to intentionally strong vibrato; from the sounds reminiscent of the middle-age organum style to passages requiring a contemporary vocal approach.

The opening introductory phrase sets the mood for prayer, with a quasi-monastic humming phrase built on parallel chords. The sense of weariness, and intense yearning for relief, is painted by the melancholic chromatically falling melodic line and harmonies, which contrast with the more comforting spacious harmonies. The sombre second verse is followed by a moment of hope in the third, where the setting takes a new direction, momentarily departing from the original key. The rippling effect of healing waters is reflected in the rising and falling bass and alto lines. The emotional intensity and the free, improvised character of Spirituals, Gospel, and Blues conveys the depth of pain in the second part of the third verse on the word ‘aching’, before returning to the solemn plea. The closing Amen carries the bitter-sweet mood of the setting.

A Prayer is dedicated to Dr. Jason Max Ferdinand & The Jason Max Ferdinand Singers.

Text

O Lord, the hard-won miles
Have worn my stumbling feet:
Oh, soothe me with thy smiles,
And make my life complete.

The thorns were thick and keen
Where’er I trembling trod;
The way was long between
My wounded feet and God.

Where healing waters flow
Do thou my footsteps lead.
My heart is aching so;
Thy gracious balm I need.
Paul Laurence Dunbar (1872-1906)

Eric Whitacre (b. 1970)

Sainte-Chapelle

About the work

Despite the title, Eric Whitacre’s “Sainte-Chapelle” was inspired less by the exquisite French Gothic chapel from which it takes its name, and more by Antoni Gaudí’s as-yet-unfinished Basílica I Temple Expiatori de la Sagrada Família in Barcelona, especially its Passion Façade encircled with the text “Sanctus, sanctus, sanctus.” The words, written and translated into Latin by American poet Charles Anthony Silvestri, tell the story of a young girl who enters the Sainte-Chapelle and hears the angels in the stained glass windows singing. “Sainte-Chapelle” was commissioned in celebration of the 40th anniversary of the Tallis Scholars in 2013, who gave the first performance of it.

Text

Virgo castissima
Advenit in capellam;
Et angeli in vitro
Molliter cantaverunt,
“Hosanna in excelsis!”

Illa castissima
Susurravit,
“Sanctus! Sanctus! Sanctus!”

Lux implevit spatium,
Multiformis colore;
Et audivit vocem suam
Resonare,
“Sanctus! Sanctus! Sanctus!”

Molliter angeli cantaverunt,
“Dominus Deus sabaoth,
Pleni sunt coeli et terra
Gloria tua!
Hosanna in excelsis!
Hosanna in excelsis!”

Vox in lumen se transformat,
Et lumen canit,
“Sanctus! Sanctus! Sanctus!”

Lumen canit molliter,
“Dominus Deus sabaoth,
Pleni sunt coeli et terra
Gloria tua!”
Charles Anthony Silvestri (b. 1965)

Translation

An innocent girl
Entered the chapel;
And the angels in the glass
Softly sang,
“Hosanna in the highest!”

The innocent girl
Whispered,
“Holy! Holy! Holy!”

Light filled the chamber,
Many-coloured light;
She heard her voice
Echo,
“Holy! Holy! Holy!”

Softly the angels sang,
“Lord God of Hosts,
Heaven and earth are full
Of your glory!
Hosannah in the highest!
Hosannah in the highest!”

Her voice becomes light,
And the light sings,
“Holy! Holy! Holy!”

The light sings softly,
“Lord God of Hosts,
Heaven and earth are full
Of your glory!”
Translated by the author

Eric William Barnum (b. 1979)

The Sweetheart of The Sun

About the work

Setting a poem by Thomas Hood, The Sweetheart of The Sun was composed by Eric William Barnum in 2005. The poem is a recounting of the biblical story of Ruth and Boaz: upon seeing Ruth wandering in his corn fields, Boaz is struck by her beauty and welcomes her to come and live with him, sharing “[his] harvest and [his] home.” Barnum’s writing is sophisticated, while still easily accessible. His use of cluster chords and text painting clearly demonstrates the intensity and drama of love at first sight as told in this well-known love story.

Text

She stood so fair amid the corn, 
Clasped by the golden light of morn, 
Like the sweetheart of the sun, 
Who many a glowing kiss had won. 

On her cheek an autumn flush, 
Deeply ripened;—such a blush 
In the midst of brown was born, 
Like red poppies grown with corn. 

Round her eyes her tresses fell, 
Which were blackest none could tell, 
But long lashes veiled a light, 
That had else been all too bright. 

And her hat, with shady brim, 
Made her tressy forehead dim;— 
Thus she stood amid the stooks, 
Praising God with sweetest looks:— 

Sure, I said, heaven did not mean, 
Where I reap thou shouldst but glean, 
Lay thy sheaf adown and come, 
Share my harvest and my home. 
Thomas Hood (1799-1845)

Ken Burton (b. 1970)

Many are the Wonders (Reflection on Tallis’ ‘Loquebantur’)

About the work

Ken Burton, a British composer, performer, producer, and presenter, is widely known for his appearances on UK television programs like BBC1’s Songs of Praise. He has conducted and directed choirs for major films, most notably for Black Panther. Growing up, Burton engaged with a wide array of music-making, including Western classical, steel pan, and gospel. His music often draws on these experiences, combining an array of musical styles, most often gospel and Western classical.

Many are The Wonders was commissioned by Suzi Digby and the Ora Singers as a modern reflection of Thomas Tallis’ Loquebantur. The composer writes, “The Latin text in the Tallis setting tells of the apostles declaring the wonders of God in different languages (or ‘tongues’) on the day of Pentecost. This reflection brings the account into the first person, using a variety of musical languages. In the incipit, the soloist… has permission to further embellish, and slightly flatten the third degree of the scale as in jazz/gospel/spirituals. Likewise, the first choral response, which should have a freedom of expression in keeping with the church of the American Deep South, hence the ‘Hallelujah’ version of the word (which is later ‘Alleluia’). 

“The long Alleluias at bar 49, subsequently bar 62, represent the ‘declaring of the wonders in different tongues’... Each of the seven parts is based on a different scale… As with music of the Renaissance, the superimposition of different modes creates a subtle harmonic tension, when major thirds and minor thirds coincide.”

Text

Oh my Lord, open my lips, and my mouth will declare thy praise. Hallelujah!
Many, oh Lord my God, are the wonders you have done.

My tongue shall sing aloud!
Many, oh Lord my God, are the wonders you have done.

My tongue shall declare thy praise,
Declare thy praise and sing aloud.
Alleluia!

Open my mouth, and my tongue shall declare thy praise.
Alleluia!
Psalm 51:15, Psalm 35:28, and Psalm 40:5

Intermission 10m

Starts around 8:00 PM

Peter Klatzow (1945-2021)

5. Cover Me with the Night

from Prayers and Dances of Praise from Africa

About the work

Peter Klatzow was a South African composer and pianist known for his contributions to classical music in South Africa, particularly through his innovative use of tonality, integration of diverse cultural influences, and significant advancements in marimba music. After some early success, Klatzow studied at the Royal College of Music in London before moving to Paris to study with Nadia Boulanger. Klatzow returned to South Africa in 1966 to teach composition at the University of Cape Town. He was elected a Fellow of the university in 1986 for “having performed original distinguished academic work of such quality as to merit special recognition.”

Klatzow’s glassy setting of this Ghanian prayer is the fifth movement of his larger work, Prayers and Dances of Africa. This movement explores the vulnerability and longing of the text through thick yet transparent textures. He uses Vaughan Williams-like modal mixture to illustrate the prayer’s humility as it asks for grace, the conviction of God’s promises, and the chill of night.

Text

Come, Lord, and cover me with the night.
Spread your grace over us
As you assured us you would do.

Your promises are more than all the stars in the sky.
Your mercy is deeper than the night.

Lord, it will be cold.
The night comes with its breath of death.
Night comes, the end comes,
you come.
Lord, we will wait for you day and night.
Ghanaian prayer

Roelof Temmingh (1946-2012)

Himne

Performance details

Piano: Charl du Plessis

About the work

Roelof Temmingh followed a similar early career trajectory as Klatzow: A pianist from South Africa, he studied music at the Royal College of Music in London. After winning the SACS Music Competition in South Africa, Temmingh studied piano in Vienna with Paul Gulda. He has performed at some of the most notable venues in the UK and abroad, including Wigmore Hall, Royal Albert Hall, and a performance for HRH Prince of Wales at the Royal College of Music.

In this piece, Temmingh sets a section of the oft-set Latin Te Deum text. The piece requires a virtuosic display of precision and tonality both for the accompanist and choir alike. The piece begins with typical roles reversed, as the choir accompanies the piano as it winds its way through new key areas. They grow together until exploding into a quickly-shifting, rhythmic, and dramatic setting of the Te Deum, exploring new sonorities, tempi, and textures as the piece develops.

Zander Fick (b. 1991)

Onse Vader

About the work

Zander Fick started playing violin at age five, and became a choral singer at age ten. Fick’s composing is informed by his classical training in both opera and jazz singing. While he now resides in New York, the native South African is still connected to his home in Pretoria via the Horizons Project Choir, which specializes in the performance of new music by young South African composers.

Fick sets the Lord’s Prayer (in Afrikaans) here, exquisitely capturing the mystery of the text with captivating harmonies in a thick, homophonic texture which explores the full range of the choir.

Text

Ons Vader wat woon in die Hemel,
geheilig sy U naam.
Laat U ryk kom,
U wil geskied.
Soos in die Hemel so ook op die aarde.

Gee ons vandag
ons daaglikse brood.
Envergeef oons al ons skulde,
net soos ons vegewe
die wat teen ons sondig.

Laat kom ons nie in die versoeking
maar verlos ons van die bose.
Van U is die ryk en die strekte en die ere 
vir ewig en ewig.
Amen.

Transliteration

Our father, who art in Heaven,
hallowed be thy name.
Thy kingdom come,
thy will be done,
On earth as it is in Heaven.

Give us this day
our daily bread.
And forgive us our trespasses,
as we forgive those
who trespass against us.

Lead us not into temptation
but deliver us from evil.
For thine is the kingdom, and the power, and the glory,
forever and ever.
Amen.

Roderick Williams (b. 1963), Mokale Koapeng (b. 1965)

Khutšo

Performance details

Piano: Charl du Plessis
Djembe: Samkelo Mdakane
Shaker: Hano van der Walt

About the work

Mokale Koapeng is a South African-born composer who has lived in Zambia since 2018. He has taught composition at several universities, and has been active in a number of community projects promoting music education. He has also served as composer-in-residence for a number of choral festivals, and been commissioned by the likes of the National Symphony Orchestra (SA), Classical Movements (USA), and University of Pretoria, Wits (SA). 

Roderick Williams (OBE) is a British baritone and composer. Born in North London, he attended Christ Church Cathedral School in Oxford, eventually becoming a music teacher. After returning to his music studies, he began a fruitful career in opera, including many performances at the The Proms over the years. His commercial recordings include albums for Naxos and Signum. While he is better known as a performer, Williams has been commissioned by a number of organizations in the UK, including the Financial Times and Waynflete Singers.

This piece is a collaboration between Koapeng and Williams, employing a simple harmonic structure and text which leaves room for improvisation in the structure of the piece, its accompaniment, and solo voices. 

Text

Morena re kgopela khutsho.
Mono, mono Afrika.
Khutsho ebe Afrika.

Agnus Dei, qui tollis peccata mundi,
miserere nobis.

Agnus Dei, qui tollis peccata mundi,
dona nobis pacem.

Translation

Lord, grant us peace.
Here, here in Africa.
Let peace prevail in Africa.

Lamb of God, who takes away the sins of the world,
have mercy on us.

Lamb of God, who takes away the sins of the world,
grant us peace.

Traditional Sesotho, arr. Michael Barrett (b. 1983)

Tshela Moya / Ke nna yo Morena

Performance details

Djembe: Samkelo Mdakane & Alastair Scobbie
Shaker: Hano van der Walt
Soloists: Bokamoso Habedi, Dalitso Banda, Kgologano, Habedi, Rutendo Magwindiri, Zoe Venter, Teo Hafenscher, Hanco Marais, Siphiwe Mashiya

About the work

Michael Joseph Barrett, the conductor of the Tuks Camerata, is also a widely celebrated composer/arranger who specializes in choral arrangements of South African songs. His Tuks Camerata are among the finest choirs of South Africa and have won many choir competitions both nationally and abroad. Barrett’s compositions are performed worldwide, and he is a sought-after guest-conductor, clinician, and adjudicator and choral events across the world. 

In this arrangement, two traditional Sesotho songs are fit beautifully together with sacred texts and call-and-response form. Tshela Moya is a slower ballad with a sense of yearning, while Ke nna yo Morena brings with it a speed and rhythmic intensity. The pieces combine within Barrett’s arrangement to evolve from this yearning ballad which bubbles into excitement and energy.

Text

Tshela moya o halalelang
Monhadi, Messiah

Mahlo a bona ke metsu
a lwanela Morena

Ke nna yo Morena
Ke nna yo ke fihlile
Traditional Sesotho

Translation

Pour the Holy Spirit down upon us
Lord, Messiah

My eyes are like arrows
I fight for the Lord

Here I am Lord
I am the one who came

Traditional Zulu, arr. Sizwe Mondlane (b. 1992)

Balibele

Performance details

Soloists: Sange Ngeto, Ofentse Sekano, Thando Dlova, Siphiwe Mashiya

About the work

Sizwe Mondlane currently resides in Johannesburg, South Africa, where he directs the prestigious University of Johannesburg Choir after the retirement of his former director and mentor, Renette Bouwer. The choir has long been a well-respected cultural ambassador for the university and for South Africa, performing across the nation and the world. Mondlane grew up in the Mpumalanga province and was heavily influenced by the church in his artistry. His work with choirs as a singer, conductor, and arranger, combines his background with native South African music and that of the Western classical tradition.

From the arranger: “Balibele is a traditional South African gospel piece meaning “people are busy/preoccupied” and have forgotten the true virtues of the gospel of salvation. It is in IsiZulu (one of the eleven official languages of South Africa) and arranged in the style of isicathamiya, from the verb “cathama,” meaning tread carefully or step lightly. This style was developed by mine workers who would sneak off during the night to gather and sing, and this consequently, characterized the isicathamiya genre.”

Text

(iYem-Yem)
Bayakhulum' abantu
Baxov' izinto abantu
Hawu!
Kaz' uJesu ngomhl' ebuya
Wofica kunjani na?
Bayaxaban' abantu
Bagowel inzond' abantu
Kodw ivangeli loxolo
Balishay indiva nje.
Ngoba
Balibele izinto zalomhlaba futhi
Bakhonzile amagug' alelizwe.
Balibele izindaba
Namagugu alelizwe
Balibele imikhuba
Yobumnyama yalelizwe
Hawu abantu
Bakhohliwe isikhathi
Siyaphela masinyane
Bakhohliwe injabulo
Yalelizwe iyadlula
Kodw ivangel'
Lensindiso liyokuma naphakade.
Bayahluphek' abantu
Banoval' abantu
Kodw abahamba noJesu
Baphiw amandla amasha
Bayashalaz abantu
Bathand' izon' abantu
Kodw ivangeli lensindiso
Balithela ngehlazo nje.
Shwele Baba
Shwele Nkosi Yam
Kuze kube ngunaphakade
S'ofela kuwe Baba!

Translation

People are talking
People make things (lies) up
[Expression of disbelief]
When Jesus returns
in what state will he find us?
People are arguing
People are filled with hatred
but the gospel of peace
is simply being ignored.
(It is) because
they are busy/preoccupied by things of this world and
They are fond of worldly treasures
They are occupied by gossip
and worldly treasure
They are occupied by customs
worldly darkness
Oh people
They forget that time (on earth)
is running out quickly
They forget that (worldly) joy
passes
But the gospel
of salvation will stand
forever.
People are suffering
People are anxious
But those who walk with Jesus
Have been given new strength
People are shameful
People love sin
But as for the gospel of salvation,
It is brought to shame.
Mercy Father
Mercy, my God
Until eternity comes
We will rest (die) in you, Father!

Sipho Sithole (b. 1962), arr. Sizwe Mondlane (b. 1992)

Indlu yeGagu

About the work

Dr. Sipho Sithole holds a Doctor of Philosophy in Anthropology from Wits University, in addition to degrees from Lincoln University of Pennsylvania, and the University of London. Sithole is an ardent speaker at international conferences on music and culture, as well as on public management and development. He has delivered papers on wide ranging topics regarding the political and economic influences and effects on folk music from across the world. While Sithole wrote the original song and words on which this arrangement is based, Sizwe Mondlane arranged the version sung tonight.

From the arranger: “Indlu, yeGagu is an IsiXhosa saying that teaches two lessons: do not meddle in people’s affairs, and secondly, use your words to build and not destroy. It dwells on how people can be experts when it comes to other people’s issues but fail to address their own problems at home. It was used to instruct women that were marrying off to another family. It incorporates Shona chants with the same message and steady clapping.”

Text

Indlu yegag'iyanetha
Mfaz'okhulumayo
Indlu yegag' iyanetha
Mfaz' othethayo
Indlu yeGagu lyanetha
Umfazi osisilumko
Uyayakha indlu yakhe
Kuba iyachithwa
Xa izandla zesidenge

[Shona Chant:]
Sarudza kuvaka
Pane kuparara
Vaka kana
Kuparara
Mukadzi akachenjera
Anovaka imba yake
Asi benzi rinoputsa
Imba yaro namaoko aro

Translation

The house of the 'expert' has many cracks (is leaking)
For she talks too much (about other people's affairs)
The house of the 'expert has many cracks (is leaking)
For she talks too much (about other people's affairs)
The house of the 'expert' has many cracks (is leaking)
A wise woman
Builds her own house
But it (the house) is destroyed
By the hands of the foolish

Choose to build
than to destroy
Build or
destroy
A wise woman builds her own house
but if she is foolish,
she destroys it with her own hands

Samkelo Mdakanae (b. 2005), Caleb Saks (b. 2005)

Traditional Gumboot Dance

Performance details

Squad: Samkelo Mdakane, Calen Saks, Dylan Palm, Luke Jansen van Vuuren, Johan Piek, Lwazi Mtetwa, Mabutho Mazibuko, Themba Mnisi, Sandise Cezula, Connor McKenzie, Brandon Robertson, Tokelo Sefalane, Andiswa Buthelezi

Djembe: Alastair Scobbie

About the work

The gumboot dance, or Isacathulo, is a South African dance performed in wellington boots (more commonly called ‘gumboots’ in South Africa). These boots may also be embellished with bells. Originally, these dances were used as codes to communicate to others a short distance away. This was particularly useful in the mines, as there were strict rules and punishments prohibiting talking. Today, gumboot dancers can be seen on streets and plazas of tourist areas in South Africa, such as Cape Town’s Victoria & Alfred Waterfront. Gumboot dances use polyrhythm and body percussion, not dissimilar to other cultural dances across the continent. Its affect and execution may be best recognized by Americans as similar to step dancing done by some African-American fraternities and sororities.

Traditional Zulu, arr. Michael Barrett (b. 1983)

Inkosi Namandla

Performance details

Djembe: Samkelo Mdakane & Alastair Scobbie 
Shaker: Hano van der Walt

About the work

Text

Inkosi Namandla
Wenhliziyo yami
Mawuhlakaniphe
Zikuhaq' izitha zakho
Zivukela wena
Ungalahli wena
Izikhali zakho
Ekufeni uzoqeda
Umsebenzi wakho
Linda uthandaze
Ungayek' ukulwa
Cela ngezinsuku zonke
Inkosin' amandla

Translation

God of Strength/Power
My heart
Let it be wise (gain wisdom)
Enemies surround us
They rise against us
Do not forsake (give up)
our weapons
In death we shall rest
from our work (struggles/strife)
Wait and pray
Never stop fighting
Ask at all times (through daily prayer)
(for guidance from the) Lord of strength/power

Traditional Sesotho / Zulu, arr. Michael Barrett (b. 1983)

Modimo

About the work

Modimo is a song of praise and celebration from South Africa. Improvised percussion and a traditional Sesotho melody make for a grounded, bottom-heavy texture. The form of the piece makes use of two simple themes that are harmonized homophonically, with occasional calls in-between from tenors or baritones. With small rhythmic variations and removal and addition of djembe, Barrett creates a simple yet compelling arrangement of this celebration song.

Text

Modimo
re boka wena
Tsothle di entswe ke wena

Wanyamalala umthwalo wezono zami

Translation

God
We praise you
Everything is created by you

He took away my burden [sins]

Performers

Soprano

  • Austin Nikirk
  • Melodia Mae Rinaldi
  • Abigail Winston
  • Beth Ann Zinkievich

Alto

  • Jenna Barbieri
  • Ariana Parks
  • Kimberly Parr
  • Anya Trudeau

Tenor

  • Luke Frels
  • John Mullan
  • John Richardson
  • John Logan Wood

Bass

  • David Breen
  • Ciaran Cain
  • Corbin Phillips
  • Thomas Rust

Donors

Donor (up to $120)

  • Frank Albinder
  • Krista Anderson
  • John Barnes
  • James Brosnihan
  • Joe Drach
  • Nicole Katsikides
  • Marty Kluh
  • Carolyn & Willard Larkin
  • Mark Ohnmacht
  • Linda Rigsby
  • Allan & Jaime Ryskind
  • Zachary Seid
  • Kathleen Stauder
  • John Sullivan
  • Susan & Jim Turk
  • Steven Williams
  • Edwin Williamson

Patron ($120+)

  • The Ison Family
  • Lenka Shallbetter
  • Maureen Straut
  • Stephen Titus

Benefactor ($240+)

  • Denise Eggers
  • Luke Frels
  • Frank & Kathy Napoli
  • Margaret Rood
  • Charles Russell
  • Tricia Rust
  • Dennis & Rebecca Teti

Singer Sponsor ($1020+)

  • Robby Napoli
  • John-Paul & Elizabeth Teti