Most of all, M&MP seeks to bridge the worlds of academic discourse and of performers and listeners. With this aim in mind, it encourages contributions that are more essayistic than is typical in existing journals. It also welcomes reactions to recorded and live performances. Being an online journal, M&MP can easily incorporate color illustrations, video, and sound files. Such enrichments help it to provide a forum for discussion of music as it is practiced—and has been practiced—in numerous times and places and for widely differing purposes.
Below, a performance of Idin Samimi Mofakham’s Hommage à Abolhasan Saba, a work discussed in the inaugural issue.
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In the final act of Donizetti’s Lucia di Lammermoor Lucia is forced to marry Arturo, murders him, and promptly goes insane. In the modern tradition, as exemplified by Joan Sutherland and Maria Callas (above), the mad Lucia sings a cadenza accompanied by a flute, in which the instrument takes on the mantle of a ghostly Doppelgänger. Donizetti’s original written cadenza, however, is little more than a short ornament to be sung in one breath on the dominant chord.
The first Lucia, Fanny Tacchinardi-Persiani, probably improvised her own version in performance using the skeletal guide provided by the composer, and developed a cadenza to be sung in two breaths instead of one.
At some point during the second half of the 19th century a new way of executing this cadenza appeared: with obbligato flute. This practice must have drawn upon the composer’s use of an obbligato flute that faithfully follows the soprano in thirds and sixths during the moments leading up to the cadenza. Donizetti had originally indicated the eerie sound of the glass harmonica here, but he had to recast the line for flute following a dispute between the theater and the intended glass harmonica player.
The earliest surviving Lucia/flute cadenza has been attributed to Mathilde Marchesi, who composed a version for her protégé Nellie Melba; when Melba performed Lucia for the first time at the Paris Opéra in 1889 the flutist in the orchestra was Paul Taffanel, who may have assisted in the cadenza’s composition. However, there were at least three singers who executed their own voice/flute cadenzas earlier: Christina Nilsson, Ilma de Murska, and Emma Albani; Nilsson’s cadenza was composed by Luigi Arditi.
The flute-accompanied cadenza marked an important shift in the performance practice of the Lucia role. Being a duet, it could no longer serve as a spontaneous display of the soprano’s vocal virtuosity—it became a preconceived and well-rehearsed collaboration in a more complex form.
This according to “Manacled freedom: Nineteenth-century vocal improvisation and the flute-accompanied cadenza in Gaetano Donizetti’s Lucia di Lammermoor” by Naomi Matsumoto, an essay included in Beyond notes: Improvisation in Western music of the eighteenth and nineteenth centuries (Turnhout: Brepols 2011, 295–316; RILM Abstracts of Music Literature 2011-15429).
Below, some historical versions of Lucia’s cadenza.
November marks National Native American Heritage Month in the United States, honoring the first Americans’ contributions to the establishment and growth of the country. Exhibits and collections, song and dance recordings, visual art and imagery, poetry and storytelling, and teaching materials dedicated to National Native American Heritage are available through the portal https://nativeamericanheritagemonth.gov/.
This bibliography reflects the diverse musical expressions and musical life of Native Americans over nearly three centuries, ranging from engagement with Christianity to cope with Colonial-era displacement, to Navajo heavy metal and Indigenous sound studies in the present. It comprises a wide range of document types, including monographs, collections, journal articles, and sound recordings.
Native Americans are both active and represented in traditional, popular, and classical music; music education; radio; and record production. The ways in which Native American music has been colonized and appropriated may be contrasted with the way in which it has been used by its practitioners as a means of cultural and spiritual agency and survival. Finally, although this bibliography centers on indigeneity in the United States, many of its ideas, traditions, and struggles find parallels in the experiences of Indigenous communities worldwide, and it is hoped that the research below may resonate with the musical-cultural experiences of those groups as well.
Cahill, Cathleen D. “Urban Indians, Native networks, and the creation of modern regional identity in the American Southwest”, American Indian culture and research journal XLII/3 (2018) 71–92. [RILM Abstracts of Music Literature, 2018-95806]
Abstract: The careers and political activism of Native opera singers in the Southwest of the 1920s are explored. A number of talented Native artists recognized that engaging their audiences directly in live performances provided opportunities for public education in addition to their economic benefits. Partnering with regional boosters, they built careers performing in multiple pageants and events sponsored by municipalities across the Southwest. Live performance with its direct access to audiences also facilitated their political agendas of publicizing Indigenous histories. Their careers highlight the mobility of Indigenous people, demonstrating how they helped create modern urban spaces across the American Southwest.
Diamond, Beverley. “Affect, ontology, and indigenous protocol: Encounters in Canada”, Ethnomusicology matters: Influencing social and political realities, ed. by Ursula Hemetek, Hande Sağlam, and Marko Kölbl (Wien: Böhlau Verlag, 2019) 117–134. [RILM Abstracts of Music Literature, 2019-12878]
Abstract: Ethnomusicologists have, thus far, written extensively about Indigenous ontologies but less about the ways divergent ontologies shape intercultural diplomacy. This article attempts to think through several such spaces of intercultural encounter. It considers how Indigenous protocol plays a role in promoting respectful relations. But it also reﬂects on situations where a failure to consider the affect of protocol-related performances may be disrespectful and counter-productive. There is a need, then, for intercultural dialogue about the clashes of perspectives, and the affect of performances that surround difﬁcult moments of meetings, when one way of being in the world (i.e., ontology, simply deﬁned) meets another and seems utterly incomprehensible. Sometimes such incommensurability is rooted in language: that song or story are “law” for many Indigenous groups in North America (and elsewhere), for instance, is often a confusing notion for Euroamericans. This formulation is already stimulating action-oriented discussions about access to archives, and appropriations of Indigenous song. At other times, forms of relationality are at stake. For instance, many Indigenous expressive cultures assume kinship with non-humans, spirits, and other life-forms in a broad ecological system that differs fundamentally from, e.g., those who see the earth’s resources as economic investments, or those promoting “creative city” initiatives that see the arts as a vehicle for prosperity while disregarding human relations with other life forms. The affect of performances that assert presence and sovereignty on the one hand or guesthood on another is an important consideration when divergent viewpoints are at issue. In some cases, a focus on “affect” may help to reduce misunderstanding, while in other cases it may encourage respect for the performers who assert their values, understandings, and sovereign rights.
Fox, Aaron A. “Repatriation as reanimation through reciprocity”, The Cambridge history of world music, ed. by Philip V. Bohlman and Martin Stokes (Cambridge: Cambridge University Press, 2013) 522–554. [RILM Abstracts of Music Literature, 2013-17019]
Abstract: Describes the process by which the Laura Boulton Collection of Traditional and Liturgical Music came to be housed at Columbia University, a process that began in 1962. The Boulton Collection’s history includes disputes between the collector and various institutions, and among and within those institutions as well, about the extent and nature of its contents. The collection is an assemblage of sound recordings made or acquired by the mid–20th-century music collector Laura Boulton (1899–1980) in a series of expeditions to dozens of countries over nearly 40 years. This essay examines her work as a particularly vivid example of the ironies inherent in ethnomusicology’s broader racist and colonialist legacy, a legacy embedded in the structure of the broader archive-building mindset upon which the discipline was constructed. Doing so allows us to think critically about that legacy and about how to address it and heal its lingering and still caustic effects on our discipline and its relations with its publics and constituents. Recovering, through repatriation, the cultural and scholarly value of archives like Boulton’s suggests ways to move ethnomusicology forward as an ethical as well as scholarly enterprise, by confronting the moral obligations the discipline has incurred, but not always honored, in the past.
Garrett-Davis, Josh. “American Indian Soundchiefs: Cutting records in Indigenous sonic networks”, Resonance: The journal of sound and culture I/4 (winter 2020) 394–411. [RILM Abstracts of Music Literature, 2020-54119]
Abstract: American Indian Soundchiefs, an independent record label founded by the Rev. Linn Pauahty (Kiowa) in the 1940s, developed a remarkable model of Indigenous sound media that combined home recording, dubbing, and small-scale mass production. Alongside other Native American media producers of the same era, Soundchiefs built on earlier engagements with ethnographic and commercial recording to produce Native citizens’ media a generation prior to the Red Power era of the 1960s and 1970s. This soundwork provided Native music to Native listeners first, while also seeking to preserve a “rich store of folk-lore” sometimes in danger of being lost under ongoing colonial pressures. Pauahty’s label found ways to market commercial recordings while operating within what music and legal scholar Trevor Reed (Hopi) calls Indigenous sonic networks, fields of obligation and responsibility.
Goodman, Glenda. “Joseph Johnson’s lost gamuts: Native hymnody, materials of exchange, and the colonialist archive”, Journal of the Society for American Music XIII/4 (November 2019) 482–507. [RILM Abstracts of Music Literature, 2019-11405]
Abstract: In the winter of 1772–73, Joseph Johnson (Mohegan/Brothertown) copied musical notation into eight books for Christian Native Americans in Farmington, Connecticut, a town established by English settler colonists on the land known as Tunxis Sepus. Johnson did so because, as he wrote in his diary, “The indians are all desireous of haveing Gamuts”. Johnson’s gamuts have not survived, but their erstwhile existence reveals hymnody’s important role within the Native community in Farmington as well as cross-culturally with the English settler colonists. In order to reconstruct the missing music books and assess their sociocultural significance, a surrogate bibliography is proposed, gathering a constellation of sources among which Johnson’s books would have circulated and gained meaning for Native American Christians and English colonists (including other printed and manuscript music, wampum, and legal documents pertaining to land transfer). By bringing together this multi-modal network of materials, redress is sought for the material and epistemological effects of a colonialist archive. On one level, this case study focuses on a short period of time in order to document the impact on sacred music of conversion, literacy, shifting intercultural relations, and a drive to preserve sovereignty. On another, a methodological intervention is presented for dealing with lost materials and colonialist archives without recourse to discourses of recovery or discovery, the latter of which is considered through the framework of archival orientalism.
_____. “Sounds heard, meaning deferred: Music transcription as imperial technology”, Eighteenth-century studies LII/1 (fall 2018) 39–45. [RILM Abstracts of Music Literature, 2018-95884]
Abstract: How notations of the traditional musics of Indigenous peoples by colonists in the 18th century came to be regarded as evidence in the mapping of global trade are examined, focusing on the example of a transcription by William Beresford, published in A voyage round the world; but more particularly to the north-west coast of America (London: Geo. Goulding, 1789). The book, an account of the fur trading voyage of the ship Queen Charlotte in 1786–88 consists almost entirely of material written by Beresford, the ship’s supercargo. Beresford’s transcription of an Indigenous (likely Tlingit) song from Norfolk Sound (now Sitka Sound, Alaska) included a description of the customary pre-trade ceremonies as a guide for future traders. The transcription itself reflects multiple performances, by different groups, as Beresford re-encountered this ceremonial song along the coast; it should be viewed as an invention as much as a documentation.
Gray, Robin. “Repatriation and decolonization: Thoughts on ownership, access, and control”, The Oxford handbook of musical repatriation, ed. by Frank D. Gunderson, Robert C. Lancefield, and Bret D. Woods. Oxford handbooks (New York: Oxford University Press, 2018) 723–737. [RILM Abstracts of Music Literature, 2018-11972]
Abstract: Focuses on the efforts of Ts’msyen from Lax Kw’alaams to repatriate songs and associated knowledge products from the Laura Boulton Collection of Traditional and Liturgical Music. It provides an overview of the sociopolitical context that created the conditions for the songs to be taken from the community, including an analysis of the contributing role of Western property frameworks in the dispossession of Ts’msyen knowledge, heritage, and rights. Based on a community-based participatory action research project with, by, and for Ts’msyen, this chapter offers decolonial considerations on the topics of ownership, access, and control from the vantage of Ts’msyen laws, ethics, and protocols.
Hauptman, Laurence M. “The musical odyssey of Cleo Hewitt, Cattaraugus Seneca, 1889–1987”, New York history C/2 (winter 1999) 246–268. [RILM Abstracts of Music Literature, 2019-32487]
Abstract: Caroline Glennora Cleopatra (Cleo) Hewitt (1889–1987), a Hodinöhsö:ni’ elder, was for four decades a music teacher at the Thomas Indian School and other schools for Native Americans in western New York State, as well as a piano teacher. Hewitt was also a violinist, but was blocked from a performing career due to her race. While Hewitt faced formidable obstacles as a Native American and a woman, her life story both confirms and contradicts the assimilationist narrative of Native boarding schools.
Levine, Victoria Lindsay and Dylan Robinson, eds. Music and modernity among First Peoples of North America. Music/culture (Middletown: Wesleyan University Press, 2019). [RILM Abstracts of Music Literature, 2019-2103]
Abstract: A collaboration between Indigenous and settler scholars from Canada and the U.S., exploring the intersections between music, modernity, and indigeneity in essays addressing topics that range from hip hop to powwow, and television soundtracks of Native Classical and experimental music. Working from the shared premise that multiple modernities exist for Indigenous peoples, the authors seek to understand contemporary musical expression from Native perspectives and to decolonize the study of Native American/First Nations music. The essays coalesce around four main themes: innovative technology, identity formation and self-representation, political activism, and translocal musical exchange. Closely related topics include cosmopolitanism, hybridity, alliance studies, code-switching, and ontologies of sound.
Moling, Martin. “’Anarchy on the Rez’: The blues, popular culture, and survival in Sherman Alexie’s Reservation blues“, American Indian culture and research journal XL/3 (2016) 1–22. [RILM Abstracts of Music Literature, 2016-56019]
Abstract: The ingenious ways in which Sherman Alexie appropriates the blues as a vessel for Native Americans to creatively express their predicament and a subversive instrument in their struggle to resist colonial cooption are explored. In Reservation blues (1995), Alexie’s writing itself creates a Native American version of the blues that appropriates such blues staples as the AAB stanza, improvisation, and syncopation. The multiple references in the novel to mainstream popular culture are in contrast to the role of the blues, which arguably serves as the music of choice for Alexie’s principal project: the survival of Native America.
Moylan, Katie and Sheila Nanaeto. “‘Indigenous for days’: Indigenous internationalism in Native American music radio”, The global South, XV/2 (spring 2022) 176–192. [RILM Abstracts of Music Literature, 2022-7727].
Abstract: Community building in Indigenous music radio is identified and explored, drawing on music programming examples and practitioner insights from two Indigenous radio stations: KPRI FM (Rez Radio) and KSUT FM. Multifaceted music programming across the two stations embodies the concept of grounded normativity (Coulthard and Betasamosake Simpson) and expands capacities for tribal community building on-air, in turn reinforcing a cultural Indigenous internationalism. In particular, Rez dub reggae and Songs of the Southwest at KPRI and the Tribal radio morning show at KSUT enable and encourage Indigenous community building through place-based practices of music radio production which in turn embody possibilities for Indigenous resurgence (Corntassel).
Perea, John-Carlos. Intertribal Native American music in the United States: Experiencing music, expressing culture. Global music (New York: Oxford University Press, 2013). [RILM Abstracts of Music Literature, 2013-52557]
Abstract: Over time many Native American tribes have developed a shared musical culture that is prominently audible on local, national, and international stages. Northern and Southern Plains pow wow practices represent a singular performance encompassing disparate stories and sounds. Traditional sounds, such as pow-wow and Native American flute songs, have developed in tandem with increasingly recognizable forms like Native jazz and rock.
Peters, Gretchen. “Unlocking the songs: Marcie Rendon’s indigenous critique of Frances Densmore’s Native music collecting”, American Indian culture and research journal XXXIX/4 (2015) 79–92. [RILM Abstracts of Music Literature, 2015-89340]
Abstract: Criticisms of the work of Frances Densmore in Marcie Rendon’s play SongCatcher are identified and contextualized within Densmore’s own writings. The integration of physical and spiritual realities, as well as contemporary and historic settings, denies the common assertion that Densmore preserved large repertoires. Numerous musical performances remain intact within their broader context and call into question the value of the isolated and distorted recordings and transcriptions by Densmore. While Densmore’s analytical working method marginalized the Native individual experience and perspective, SongCatcher examines Densmore’s work through its impact on Native individuals and communities in the past and present.
Poirier, Lisa. “Makes me feel glad that I’m not dead: Jim Pepper and music of the Native American Church”, Journal of religion and popular culture XXX/2 (summer 2018) 120–130. [RILM Abstracts of Music Literature, 2018-95883]
Abstract: Jim Pepper’s 1971 jazz hit Witchi tai to is a contact zone in which cultures (Native and non-Native) collide. In the song, Native powwow culture and Native identities are reclaimed and reinterpreted within a jazz idiom. While Native supratribal identities are celebrated within this popular culture artefact, the song retains an opacity that resists absorption and cooptation by non-Natives. Witchi tai to is a song of Native religious reorientation within a context of modernity, and its legacy reverberates in at least two genres of contemporary Native popular music: Native American Church songs and Native American electronic dance music.
Prest, Anita and J. Scott Goble. “Language, music, and revitalizing indigeneity: Effecting cultural restoration and ecological balance via music education”, Philosophy of music education review XXIX/1 (spring 2021) 24–46. [RILM Abstracts of Music Literature, 2021-98113]
Abstract: Challenges are explored in conveying the culturally constructed meanings of local Indigenous musics and the worldviews they manifest to students in K–12 school music classes, when foundational aspects of the English language, historical and current discourse, and English language habits function to thwart the transmission of those meanings. In settler colonial societies in North America, speakers of the dominant English language have historically misrepresented, discredited, and obscured cultural meanings that inhere in local Indigenous musics. Three ways in which the use of English has distorted the cultural meanings of those musics are examined. How historical discourses in English have intentionally undervalued or discredited the values intrinsic to those musics are explained, also describing how some current music education discourse in English might work against the embedding of Indigenous meanings in school music education settings. Additional factors distinguishing Indigenous languages from European languages (especially English) are considered to show how a people’s language habits influence their perception of and thus their relationship with their natural environment. The role of music education in revitalizing local Indigenous languages and musics and advancing the cultural values of their originating communities is considered.
Przybylski, Liz. “Indigenizing the mainstream: Music festivals and indigenous popular music authors”, IASPM@Journal XI/2 (2021) 5–21. [RILM Abstracts of Music Literature, 2021-13635]
Abstract: First Nations, Métis, and Inuit music and dance practices have enacted Indigenous survivance since colonization began. Contemporary Indigenous performers within and beyond present-day Canadian borders continue this performative intervention through popular music, building sonic sovereignty. Rooted in dialogue with Indigenous music industry professionals and musicians, this article draws on ethnographic work with Indigenous music festivals, especially the sākihiwēfestival in Winnipeg, Canada where musicians from many Nations share stages. In response to music industry barriers, Indigenous media professionals created performance spaces for First Nations, Métis, Inuit, and international Indigenous musicians. With the imposition of performance restrictions due to COVID, musicians faced new limitations. On the heels of ongoing political changes, Indigenous music professionals navigated multilayered challenges for the 2020 festival season. As uncertainty continues around music festivals in the future, how decolonial possibilities are shifting around cultural and political change through music festival performance is addressed.
Reed, Trevor. “Sonic sovereignty: Performing Hopi authority in Öngtupqa”, Journal of the Society for American Music XIII/4 (November 2019) 508–530. [RILM Abstracts of Music Literature, 2019-11407]
Abstract: Explores the ways in which territorial authority or sovereignty emerges from within a particular mode of indigenous creativity—the creation and performance of Hopi taatawi (traditional songs)—despite the appropriation of Hopi traditional lands by the American settler-state. Hopi territories within Öngtupqa (Grand Canyon) are just a sample of the many places where indigenous authority, as expressed through sound-based performances, continues to resonate despite the imposition of settler-colonial structures that have either silenced Indigenous performances of authority or severed these places from Indigenous territories. Hopi musical composition and performance are deeply intertwined with Hopi political philosophy and governance, resulting in a form of sovereignty that is inherently sonic rather than strictly literary or textual in nature. Recognizing that this interconnection between territorial authority and sound production is common across many indigenous communities, listening to contemporary indigenous creativity should be considered both as an aesthetic form, and more importantly, as a source of sonic sovereignty.
Robinson, Dylan. Hungry listening: Resonant theory for Indigenous sound studies. Indigenous Americas (Minneapolis: University of Minnesota Press, 2020). [RILM Abstracts of Music Literature, 2020-4582]
Abstract: Listening is considered from both Indigenous and settler colonial perspectives. In a critical response to what has been called the “whiteness of sound studies”, how decolonial practices of listening emerge from increasing awareness of our listening positionality are evaluated. This involves identifying habits of settler colonial perception and contending with settler colonialism’s “tin ear” that renders silent the epistemic foundations of Indigenous song as history, law, and medicine. With case studies on Indigenous participation in classical music, musicals, and popular music, structures of inclusion that reinforce Western musical values are examined. Alongside this inquiry on the unmarked terms of inclusion in performing arts organizations and compositional practice, examples of “doing sovereignty” in Indigenous performance art, museum exhibitions, and gatherings that support an Indigenous listening resurgence are offered. It is shown how decolonial and resurgent forms of listening might be affirmed by writing otherwise about musical experience. Through event scores, dialogic improvisation, and forms of poetic response and refusal, a reorientation is demanded toward the act of reading as a way of listening. Indigenous relationships to the life of song are sustained in writing that finds resonance in the intersubjective experience between listener, sound, and space.
Samuels, David W. Putting a song on top of it: Expression and identity on the San Carlos Apache Reservation (Tuscon: University of Arizona Press, 2004). [RILM Abstracts of Music Literature, 2004-16236]
Abstract: As in many Native American communities, people on the San Carlos Apache reservation in southeastern Arizona have for centuries been exposed to contradictory pressures. One set of expectations is about conversion and modernization—spiritual, linguistic, cultural, technological. Another is about steadfast perseverance in the face of this cultural onslaught. Within this contradictory context lies the question of what validates a sense of Apache identity. For many people on the San Carlos reservation, both the traditional calls of the Mountain Spirits and the hard edge of a country, rock, or reggae song can evoke the feeling of being Apache. Using insights gained from both linguistic and musical practices in the community—as well as from his own experience playing in an Apache country band—the author explores the complex expressive lives of these people to offer new ways of thinking about cultural identity. He analyzes how people on the reservation make productive use of popular culture forms to create and transform contemporary expressions of Apache cultural identity. Some popular songs—such as those by Bob Marley—are reminiscent of history and bring about an alignment of past and present for the Apache listener. Thinking about Geronimo, for instance, might mean one thing, but “putting a song on top of it” results in a richer meaning. He also proposes that the concept of the pun, as both a cultural practice and a means of analysis, helps us understand the ways in which San Carlos Apaches are able to make cultural symbols point in multiple directions at once. Through these punning, layered expressions, people on the reservation express identities that resonate with the complicated social and political history of the Apache community. This richly detailed study challenges essentialist notions of Native American tribal and ethnic identity by revealing the turbulent complexity of everyday life on the reservation. It is a multifaceted exploration of the complexities of sound, of language, and of the process of constructing and articulating identity in the 21st century.
Soltani Stone, Ashkan. Rez metal. DVD (Leomark Studios, 2022). [RILM Abstracts of Music Literature, 2022-7725]
Abstract: The remarkable journey of Kyle Felter and the Navajo heavy metal band I Dont Konform is traced, from the band’s early days to the recording of their debut album Sagebrush rejects with Flemming Rasmussen, the Grammy-award winning producer of Metallica, while telling the story of the thriving heavy metal scene on the Navajo reservations. A companion monograph is abstracted as RILM 2020-69069.
Soltani Stone, Ashkan and Natale A. Zappia. Rez metal: Inside the Navajo Nation heavy metal scene (Lincoln: University of Nebraska Press, 2020). [RILM Abstracts of Music Literature, 2020-69069]
Abstract: Bridging communities from disparate corners of Indian Country and across generations, heavy metal has touched a collective nerve on the Navajo Reservation in Arizona in particular. Many cultural leaders—including former Navajo president Russell Begaye—have begun to recognize heavy metal’s ability to inspire Navajo communities facing chronic challenges such as poverty, depression, and addiction. Heavy metal music speaks to the frustrations, fears, trials, and hopes of living in Indian Country. A seminal moment in Indigenous heavy metal occurred when Kyle Felter, lead singer of the Navajo heavy metal band I Dont Konform, sent a demo tape to Flemming Rasmussen, the Grammy Award–winning producer of several Metallica albums. A few months later, Rasmussen, captivated by the music, flew from Denmark to Window Rock, Arizona, to meet the band. Through a series of vivid images and interviews focused on the venues, bands, and fans of the Navajo Nation metal scene, a window is provided into this fascinating world. A companion documentary film is abstracted as RILM 2022-7725.
Veerbeek, Vincent. “A dissonant education: Marching bands and Indigenous musical traditions at Sherman Institute, 1901–1940”, American Indian culture and research journal XLIV/4 (2020) 41–58. [RILM Abstracts of Music Literature, 2020-69045]
Abstract: At the end of the 19th century, the U.S. government established a system of off-reservation boarding schools in an effort to assimilate Indigenous youth into the American nation-state. Music emerged as one of the most enduring strategies that these schools employed to reshape the cultural sensibilities of young Native Americans. A lively music culture could be found, for instance, at Sherman Institute in Riverside, California, which was home to a marching band and dozens of other music groups throughout its history. Although school officials created these institutions for the purposes of assimilation and cultural genocide, this music program often had a more ambiguous place in the lives of students. To understand the role of music within Sherman Institute during the early 20th century, the school’s marching band and the place of Indigenous cultural expression are examined. While the school had students march to the beat of civilization, young Native Americans found various strategies to combat assimilation using the same instruments. At the same time, they also used the cultures of their communities to navigate life in an environment that the government created to destroy those very cultures.
Wheeler, Rachel and Sarah Eyerly. “Singing Box 331: Re-sounding eighteenth-century Mohican hymns from the Moravian Archives”, William and Mary quarterly LXXVI/4 (October 2019) 649–696. [RILM Abstracts of Music Literature, 2019-32488]
Abstract: A single Mohican-language hymn verse, Jesu paschgon kia, from the Moravian Mission collection at the Moravian Archives in Bethlehem, Pennsylvania, is the focus of a collaboration between a historian, a musicologist, members of Stockbridge-Munsee Band of Mohican Indians, a scholar in linguistics, recording professionals, and students, as well as with the professional Mohican musician Bill Miller and the composer Brent Michael Davids. Applying what might be called a nanohistorical approach to the verse’s four lines of text, the history of the creation of Mohican-language hymns is traced at a number of different communities affiliated with the Moravian Church in New York and Pennsylvania in the mid-18th century. Building upon this historical research, Jesu paschgon kia is rendered as a living, multidimensional sounded text by creating three recordings, each of which highlights very different aspects of the collaborative work. These musical renderings of the verse stand as aural shorthand for the diverse meanings and interpretations of historical sources generated by varied relationships with and perspectives on those sources, speaking to recent calls for methodological innovation in the fields of history, musicology, and Native American and Indigenous studies.
Wigginton, Caroline. “Hymncraft: Joseph Johnson, Thomas Commuck, and the composition of song and community from the Native North American Northeast to Brothertown”, NAIS: Journal of the Native American and Indigenous Studies Association VIII/1 (spring 2021) 19–55. [RILM Abstracts of Music Literature, 2021-10146]
Abstract: Hymncraft is the composition of a material text with songs of praise and veneration for the sacred relationships between communities, place, and beings, human and nonhuman. For Mohegan Joseph Johnson in the 1770s and Brothertown Narragansett Thomas Commuck in the 1840s, hymncraft was an instrument for choreographing new visions of community in order to counter colonization’s destructive fragmentation of their peoples and homelands in the North American Northeast. Their intergenerational tale begins with Johnson’s creation of now-lost manuscript music instruction books he called gamuts and continues with Commuck’s publication of his tunebook Indian melodies 70 years later. Their hymncraft extends and adapts their region’s multicentury custom whereby craft combines with sacred song to forge, arrange, and maintain relations among peoples. Rebinding communities first through scribal publication and then through print, they produced objects with diplomatic valences that enfold ancient and new technologies to serve their people’s pasts, presents, and futures.
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“Rejoice in what you learn, and spray it.” – Tim Minchin
The multifarious methods used to communicate, transmit, and preserve musical knowledge reflect the diversity of this knowledge and the assumptions that lie behind what constitutes it. Students around the world learn about music in a wide range of settings—on stage, in the classroom, one-on-one with a specialist, and through personal reflection and rehearsing, to name only some examples. Music pedagogy, whether practiced within or outside of formalized institutions of learning, is a vibrant and important field of study. Those who teach pass on traditions, provide opportunities for economic advancement, exercise neurological pathways, and even instill ethical values on communities large and small. With music teachers and students in mind, and in recognition of the value of book reviews, this installment of our Instant Classics series highlights RILM’s eight most reviewed music pedagogy texts from 2016 to 2019. Although merely a snapshot of a moment in a dynamic publication environment, it is one worth taking.
And as always, an important reminder: We need your help! RILM always welcomes your reviews or reviews of your publications. Notice an omission? Help us fill in our gaps by submitting your review.
#8. Campbell, Patricia Shehan. Music, education, and diversity: Bridging cultures and communities. Multicultural education series (New York: Teachers College Press, 2018). [RILM Abstracts of Music Literature, 2018-685]
Abstract: Music is a powerful means for educating citizens in a multicultural society and meeting many challenges shared by teachers across all subjects and grade levels. By celebrating heritage and promoting intercultural understandings, music can break down barriers among various ethnic, racial, cultural, and language groups within elementary and secondary schools. This book provides important insights for educators in music, the arts, and other subjects on the role that music can play in the curriculum as a powerful bridge to cultural understanding. The author documents key ideas and practices that have influenced current music education, particularly through efforts of ethnomusicologists in collaboration with educators, and examines some of the promises and pitfalls in shaping multicultural education through music. The text highlights World Music Pedagogy as a gateway to studying other cultures as well as the importance of including local music and musicians in the classroom. It chronicles the historical movements and contemporary issues that relate to music education, ethnomusicology, and cultural diversity; offers recommendations for the integration of music into specific classes, as well as throughout school culture; examines performance, composition, and listening analysis of art (folk/traditional and popular) as avenues for understanding local and global communities; and documents music’s potential to advance dimensions of multicultural education, such as the knowledge-construction process, prejudice reduction, and an equity pedagogy.
#7. Abrahams, Frank and Paul D. Head, eds. The Oxford handbook of choral pedagogy. Oxford handbooks (New York: Oxford University Press, 2017). [RILM Abstracts of Music Literature, 2017-925]
Abstract: Explores varied perspectives on teaching, learning, and performing choral music. Authors are academic scholars and researchers as well as active choral conductors. Topics include music programming and the selection of repertoire; the exploration of singer and conductor identity; choral traditions in North America, Western Europe, South America, and Africa; and the challenges conductors meet as they work with varied populations of singers. Chapters consider children’s choirs, world music choirs, adult community choirs, gospel choirs, jazz choirs, professional choruses, collegiate glee clubs, and choirs that meet the needs of marginalized singers. Those who contributed chapters discuss a variety of theoretical frameworks including critical pedagogy, constructivism, singer and conductor agency and identity, and the influences of popular media on the choral art. The text is not a how-to book. While it may be appropriate in various academic courses, the intention is not to explain how to conduct or to organize a choral program. While there is specific information about vocal development and vocal health, it is not a text on voice science. Instead, the editors and contributing authors intend that the collection serve as a resource to inform, provoke, and evoke discourse and dialogue concerning the complexity of pedagogy in the domain of the choral art.
#6. Ódena Caballol, Óscar. Musical creativity revisited: Educational foundations, practices and research. SEMPRE studies in the psychology of music (Abingdon: Routledge, 2018). [RILM Abstracts of Music Literature, 2018-4287]
Abstract: How is creativity understood and facilitated across music education settings? What is the power of creativity in enhancing individual and group learning? How is musical creativity used as a tool for cross-community integration? How can we research the interactions of those engaged in musical activities aimed at creative development? These are just some of the questions addressed in this book, which includes insights from theory, practice-based research, and methodological analyses. Its chapters celebrate the diversity of the many different ways in which young and adult learners develop musical creativity. Following on from the volume cited as RILM 2012-8068, the author offers novel examples from practice and precise suggestions on how to research it. Chapters are organized into three sections: Foundations, Practices, and Research. They include examples from in-depth studies focused on a secondary school in England, higher music education in Spain, and out-of-school settings in Northern Ireland.
#5. Kertz-Welzel, Alexandra. Globalizing music education: A framework. Counterpoints: Music and education (Bloomington: Indiana University Press, 2018). [RILM Abstracts of Music Literature, 2018-2953]
Abstract: How do globalization and internationalization impact music education around the world? By acknowledging different cultural values and priorities, the author’s vision challenges the current state of international music education and higher education, which has been dominated by English-language scholarship. Her framework uses an interdisciplinary approach and emphasizes the need for developing a pluralistic mode of thinking, while underlining shared foundations and goals. She explores issues of educational transfer, differences in academic discourses worldwide, and the concept of the global mindset to help facilitate much-needed transformations in global music education. This thinking and research, she argues, provides a means for better understanding global transfers of knowledge and ways to avoid culturally and linguistically hegemonic standards.
#4. Downing, Sonja Lynn. Gamelan girls: Gender, childhood, and politics in Balinese music ensembles. New perspectives on gender in music (Urbana: University of Illinois Press, 2019). [RILM Abstracts of Music Literature, 2019-10637]
Abstract: In recent years, girls’ and mixed-gender ensembles have challenged the tradition of male-dominated gamelan performance. The change heralds a fundamental shift in how Balinese think about gender roles and the gender behavior taught in children’s music education. It also makes visible a national reorganization of the arts taking place within debates over issues like women’s rights and cultural preservation. The author draws on over a decade of immersive ethnographic work to analyze the ways Balinese musical practices have influenced the processes behind these dramatic changes. Girls and young women assert their agency within the gamelan learning process to challenge entrenched notions of performance and gender. One dramatic result is the creation of new combinations of femininity, musicality, and Balinese identity that resist messages about gendered behavior from the Indonesian nation-state and beyond. Such experimentation expands the accepted gender aesthetics of gamelan performance but also sparks new understanding of the role children can and do play in ongoing debates about identity and power.
#3. Wallbaum, Christopher, ed. Comparing international music lessons on video. Hochschule für Musik und Theater “Felix Mendelssohn Bartholdy” Leipzig: Schriften 14 (Hildesheim: Georg Olms, 2018). [RILM Abstracts of Music Literature, 2018-58022]
Abstract: Video-recorded music lessons (on multi-angle DVDs) were used to inspire and improve understanding among experts from different cultures and discourses of music education. To make the process manageable and focused, we developed the Analytical Short Film (2–3 minutes) to address particular areas of interest and starting points for debate. We asked selected music teachers from seven nation-states to allow a typical and (in their opinion) good lesson to be recorded. We also asked the students and their parents for permission. At a symposium, held at Leipzig’s Hochschule für Musik und Theater Felix Mendelssohn Bartholdy in September 2014, national experts and researchers presented views on their lessons through Analytical Short Films. Discussion followed which included implicit and explicit comparisons. Each presenter also used a lesson from one of the other countries to stimulate discussion about assumptions in and challenges to their own views. We documented all comparisons made and compared these to derive cross-cultural categories. These categories should be relevant for understanding what makes a music lesson “good”. The different perspectives and discussions offered by the authors in this book—together with ten DVDs, interviews with the teachers and students, and associated research—provide rich and diverse material for researchers, teachers, and teacher educators. A related article is abstracted as RILM 2015-83222.
#2. Cook, Nicholas. Music as creative practice. Studies in musical performance as creative practice 5 (New York: Oxford University Press, 2018) [RILM Abstracts of Music Literature, 2018-2373]
Abstract: Until recently, ideas of creativity in music revolved around composers in garrets and the lone genius. But the last decade has witnessed a sea change: musical creativity is now overwhelmingly thought of in terms of collaboration and real-time performance. This book synthesizes both perspectives. It begins by developing the idea that creativity arises out of social interaction—of which making music together is perhaps the clearest possible illustration—and then shows how the same thinking can be applied to the ostensibly solitary practices of composition. The book also emphasizes the contextual dimensions of musical creativity, ranging from the prodigy phenomenon, long-term collaborative relationships within and beyond the family, and creative learning, to the copyright system that is supposed to incentivize creativity. This book encompasses the classical tradition, jazz, and popular music, and music emerges as an arena in which changing concepts of creativity—from the old myths about genius to present-day sociocultural theory—can be traced with particular clarity. The perspective of creativity tells us much about music, but the reverse is also true, and this book offers an approach to musical creativity that is attuned to the practices of both music and everyday life.
#1. Allsup, Randall Everett. Remixing the classroom: Toward an open philosophy of music education.Counterpoints: Music and education (Bloomington: Indiana University Press, 2016). [RILM Abstracts of Music Literature, 2016-3531]
Abstract: Provides alternatives for the traditional master-apprentice teaching model that has characterized music education. By providing examples across the arts and humanities, the author promotes a vision of education that is open, changing, and adventurous at heart. He contends that the imperative of growth at the core of all teaching and learning relationships is made richer, though less certain, when it is fused with a student’s self-initiated quest. In this way, the formal study of music turns from an education in teacher-directed craft and moves into much larger and more complicated fields of exploration. The author advocates for an open, quest-driven teaching model that has repercussions for music education and the humanities more generally.
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In Tune thy musicke to thy hart: The art of eloquent singing in England, 1597–1622 (Buffalo: University of Toronto Press, 1993; RILM Abstracts of Music Literature, 1993-4111) Robert Toft cites John Bulwer’s Chirologia, or, The naturall language of the hand (above, 1644) as a source for rhetorical gesturing that may apply to the performance of English art songs from this period.
“Gesture in the English lute-song” by Rosemary Carlton-Willis (Lute news 94 [August 2010] pp. 8–12; RILM Abstracts of Music Literature, 2010-17302) gives concrete examples of the use of gestures in performing this repertory, and includes a comparison with South Asian ghazal singing, which also has a gestural tradition.
Seven strings/Сім струн(dedicated to Uncle Michael)*
For thee, O Ukraine, O our mother unfortunate, bound,
The first string I touch is for thee.
The string will vibrate with a quiet yet deep solemn sound,
The song from my heart will gush free.
My song o’er the earth’s distant reaches will fly in its task
With my dearest hopes as its guide;
Wherever it speeds o’er the world among mankind, ’twill ask
“Know ye where good fortune doth bide?”
And there somewhere yonder my song solitary will meet
With other such wandering lays,
And then, joining in with that loud-singing swarm, will fly
Away over thorn-studded ways.
’Twill speed over ocean’s blue bosom, o’er mountains will fly,
And circle about in free air;
’Twill soar ever higher far up in the vault of the sky
And maybe find good fortune there.
And finding it somewhere, that longed-for good fortune may greet
And visit our dear native strand,
May visit and greet thee, Ukraine, O thou mother most sweet,
Ill-starred and unfortunate land.
By Lesâ Ukraїnka, translated into English by Percival Cundy in Spirit of flames: A collection of the works of Lesya Ukrainka (New York: Bookman Associates, 1950)
*Uncle Michael was Ukraїnka's Uncle Mihajlo (Mihajlo Dragomanov, 1841-95), a significant Ukrainian cultural and political figure.
Noll, William. “Cultural contact through music institutions in Ukrainian lands, 1920–1948”, Music-cultures in contact: Convergences and collisions, ed. by Margaret J. Kartomi and Stephen Blum. Australian studies in the history, philosophy and social studies of music 2; Musicology: A book series 16 (Sydney: Currency Press; New York: Gordon and Breach, 1994) 204–219. [RILM Abstracts of Music Literature, 1994-4762]
Abstract: In the first half of the 20th century, the networks of music institutions in the two zones of the Ukraine were largely conceived and implemented by urban-born and urban-trained activists who were consciously creating institutionalized links with rural populations. The music and dance practices developed and distributed through these institutions were derived from rural populations, although they were stylized, notated, and arranged by urban dwellers in ways that were thought to appeal to both urban and rural groups. Most of the musical performances took place in local centers that were part of a widespread national network. Activists in western Ukraine used music to help establish and maintain a Ukrainian national identity among a large rural population with ethnic minority status in the Polish state. In eastern Ukraine the music network was intended to be the primary shaping force of village musical culture.
Poljak, Dubravka. “Aspekt samoupravnosti u baladnih junaka ukrajinske narodne balade”, Zbornik od XXV kongres na Sojuzot na Združenijata na Folkloristite na Jugoslavija/Rad XXV kongresa Saveza Udruženja Folklorista Jugoslavije, ed. by Lazo Karovski and Goce Stefanoski (Skopje: Sojuz na Združenijata na Folkloristite na Jugoslavija, 1980) 109–112. [RILM Abstracts of Music Literature, 1999-31936]
Abstract: Examines the theme of self-determination in the Ukrainian heroic ballads.
Berthiaume-Zavada, Claudette. “Résonances de la bandoura ou la mémoire vive d’un peuple”, Construire le savoir musical: Enjeux épistémologiques, esthétiques et sociaux, ed. by Monique Desroches and Ghyslaine Guertin. Logiques sociales: Musiques et champ social (Paris: L’Harmattan, 2003) 129–142. [RILM Abstracts of Music Literature, 2003-16721]
Abstract: Considers the Ukrainian duma as a cultural artifact that reveals how knowledge can be built on the basis of and by means of music. The duma is a musical genre, a half-sung, half-recited epic with different accompaniments depending on the period (the lira, the kobza, and, more recently, the bandura). The bandura, a Ukrainian national symbol, is the guardian of the collective memory of the Cossack epics and of historical events. The Ukrainian duma is an example of a multifunctional form of expression in which the musical aspect is inseparable from the social, and where a musical instrument and a musical form can convey the values of a people and provide trails for the researcher to follow in understanding the behavior of a population.
Ostashewski, Marcia. “Identity politics and Western Canadian Ukrainian musics: Globalizing the local or localizing the global?”, TOPIA: Canadian journal of cultural studies 6 (fall–winter 2001) 63–82. [RILM Abstracts of Music Literature, 2001-22653]
Abstract: Explores how Ukrainian musicians in Western Canada use music to construct local senses of identity and Ukrainianness, while participating in a more global sense of Ukrainian history and nationhood.
Bajgarová, Jitka. “Ukrainische Musik: Idee und Geschichte einer musikalischen Nationalbewegung in ihrem europäischen Kontext—Lipsko, 7.–9. května 2006”, Hudební věda 2/43 (2006) 215–216. [RILM Abstracts of Music Literature with Full Text, 2006-30845]
Abstract: A report on the conference on Ukrainian music and nationalism, which took place in Leipzig from 7 to 9 May 2006.
Helbig, Adriana. “The cyberpolitics of music in Ukraine’s 2004 Orange Revolution”, Current musicology 82 (fall 2006) 81–101. [RILM Abstracts of Music Literature, 2006-8421]
Abstract: Analyzes the relationship between political activism and what the author terms cybermusicality—an engagement with Internet music and its surrounding discourses that enables musical creativity both online and off. By looking into cybermusical phenomena in a non-Western context, this study moves beyond geographically and culturally limited analytical approaches that privilege Web-based music in the West and promote an uncritical celebration of the Internet as a technology of only the developed world. Music and the Internet played crucial roles in Ukraine’s 2004 Pomarančeva Revolûcia (Orange Revolution) when nearly one million people protested against election fraud, mass government corruption, and oligarchic market reforms. Prior to 2004, media outlets in Ukraine such as television, radio, and newspapers were government-controlled and censored. In contrast, the Internet grew in popularity as a technology that people could trust and helped activate the masses in anti-government protest. The article analyzes the revolution’s music and recordings disseminated on the Internet and examines the representative power of political song. This repertoire functioned as a particularly salient expression of citizen empowerment through the interpretation and evaluation of truth (pravda), a concept understood in the rhetoric of the revolution as the public’s “right to know” what is at the core of post-Soviet Ukrainian government propaganda.
Kiânovs’ka, Lûbov Oleksandrìvna. “Soziokulturelle Funktionen der ukrainischen nationalen Chorbewegung in Galizien nach 1867”, Chorgesang als Medium von Interkulturalität: Formen, Kanäle, Diskurse, ed. by Erik Fischer, Annelie Kürsten, Sarah Brasack, and Verena Ludorff. Berichte des interkulturellen Forschungsprojekts Deutsche Musikkultur im östlichen Europa 3 (Stuttgart: Franz Steiner, 2007) 403–411. [RILM Abstracts of Music Literature, 2007-34444]
Abstract: After 1867 cultural areas with a strong national patriotic component began to develop within the Ukrainian choral movement. Numerous Polish choirs (Echo, Lutnia (Lute), Lwowski chór męski (Lemberg men’s choir), etc.), and Ukrainian choirs (Teorban, Bojan, Bandurist, etc.) emerged which pursued national goals in addition to societal and social objectives. The socio-cultural functions of Ukrainian choirs, which were representatives of an ethnic group without a state of their own, are examined. Their functions can be summed up as follows: establishing a national mind-set, aided by the choral culture, which was the focus of the political elite; promoting the formation of a national identity and a national memory by reviving the (ethnic) song culture; furthering general musical education by providing knowledge of the great international and national works, previously inaccessible to many; musical education—the professional musical academies of the Ukraine subsequently developed from the music schools and choirs, stimulating musical creation—a whole host of “national” compositions were composed especially for choirs; representative tasks; the “transfer” of the political and socio-cultural structures of choirs to other organizations with a similar orientation such as publishing houses, museums, and libraries.
Wickström, David-Emil. “Drive-ethno-dance and Hutzul punk: Ukrainian-associated popular music and (geo)politics in a post-Soviet context”, Yearbook for traditional music 40 (2008) 60–88. [RILM Abstracts of Music Literature with Full Text, 2008-8821]
Abstract: Focuses on how Ruslana, Gajdamaki, and Svoboda—contemporary groups playing Ukrainian popular music—fashion themselves based on their country of (perceived) origin and what role politics, history, and traditional music play in that process. Using a postcolonial perspective, the author argues that the identity constructed by Ruslana and Gajdamaki functions to assert Ukrainian sovereignty and thus distinguishes the Ukraine from its former colonizer Russia, while Russian-based Svoboda exoticizes the Ukraine by drawing on colonial representations of the country.
Kušnìruk, Ol’ga. “Refleksìâ nacìonal’nogo v muzičnomu diskursì”, Studìï mistectvoznavčì 4:28 (2009) 43–47. [RILM Abstracts of Music Literature, 2009-21736]
Examines the category of nationalism in music from the perspective of non-Russian musicology and proposes to introduce this category into the terminological apparatus of the modern Ukrainian musicology.
Wickström, David-Emil. Okna otkroj!—Open the windows! Scenes, transcultural flows, and identity politics in popular music from post-Soviet St. Petersburg (Ph.D. diss., University of Copenhagen, 2009). [RILM Abstracts of Music Literature, 2009-22095]
Abstract: Focuses on music production in post-Soviet St. Petersburg from the perspective of local groups, the processes that enable these groups to tour Central Europe, as well as how the groups respond to social and cultural changes in their creative work. The aim is to provide a better understanding of popular music’s role in society, especially related to music, migration, and transcultural flows, specifically focusing on the ties to the post-Soviet emigrant community in Germany. These findings also provide a deeper understanding of cultural processes in the second decade after the fall of the Soviet Union. The first part examines popular music production from a scene perspective as theorized by Will Straw (1991, 2004) and others. This is done based on experiences with the St. Petersburg group Svoboda. By tracing the social networks and hubs, as well as underlying discourses, an overview of music production in the St. Petersburg rock scene is given. The same approach is applied to the scene approach to the Russendisko, a fortnightly discotheque in Berlin run by two emigrants from the former Soviet Union playing post-Soviet popular music, with a high percentage of St. Petersburg groups. The Russendisko is special since it targets a German and not an emigrant audience. The focus is both on the Russendisko itself as well as related events in Germany. Drawing on Ulf Hannerz’s theorization of transcultural flows (1992, 1996) some of the (cultural) flows to and from St. Petersburg are traced. Here the focus is on the flow of music aided by media and people within the frames “form of life” and “market” to both St. Petersburg and Berlin. Since influences from the music style ska were quite prominent in the music heard at the Russendisko, the discussion centers around the presence of reggae and ska in St. Petersburg. Here again Svoboda, whose self-proclaimed style is Ukra-ska-Pung (Ukrainian ska punk) is used as the link between the two cities, especially since some of the group’s songs are also played at the Russendisko. An important connection between St. Petersburg and Berlin that has provided the basis for the Russendisko is the massive emigration from the former Soviet Union to Germany after 1990, which is also briefly discussed. The final part turns to identity constructions, especially how bands from St. Petersburg create a band image and market themselves. Here the focus is on how these constructions relate to concepts of collective identities, especially how groups assert their origin (from St. Petersburg/Russia) and ideas of Russian national identities. One notion of Russian national identity is that Russia, Ukraine, and Belarus historically belong together. Inspired by post-colonial theory, the relationship to Ukraine is given special attention by comparing representations of Ukraine by the Russian group Svoboda and the Ukrainian performer Ruslana. The last section returns to Germany and examines first how the band identities shift when promoted to a primarily non-Russian speaking audience within the Russendisko scene. At the same time the Russendisko seems to be part of a broader German and Austrian musical focus on the East–especially linked with music from the Balkans–and the discussion is broadened to include this perspective. Returning to the post-Soviet musicians living in Berlin, the discussion is rounded off by examining why the term diaspora is not applicable within the post-Soviet emigrant community. A related monograph is cited as RILM Abstracts of Music Literature, 2014-78783.
Yekelchyk, Serhy. “What is Ukrainian about Ukraine’s pop culture? The strange case of Verka Serduchka”, Canadian-American Slavic studies/Revue canadienne-américaine d’études slaves 44/1–2 (spring–summer 2009) 217–232. [RILM Abstracts of Music Literature, 2010-342]
Abstract: The Ukrainian cross-dressing and language-mixing pop star Vêrka Serdûčka (played by male actor Andrij Danilko) is the most controversial product of Ukrainian post-Soviet mass culture. Ukrainian nationalists reject Serdûčka as a parody of their nation, while Russians took umbrage at her 2007 Eurovision entry, which allegedly contained the words “Russia goodbye”. This article interprets the character of Serdûčka as a jester, who makes audiences laugh at their own cultural stereotypes and prejudices, and at the same time as a representative of Ukraine’s living traditional culture, reflecting an ambiguous national identity of this essentially bilingual country.
Lastovec’ka-Solans’ka, Zorâna Mykolaїvna. “Rol’ tradyciї ta nacional’nyh cinnostej u duhovnij kul’turi ukraїnciv”, Naukovij vìsnik Nacìonal’noï Muzičnoï Akademìï Ukraïni ìmenì P.I. Čajkovs’kogo 85 (2010) 36–50. [RILM Abstracts of Music Literature, 2010-16673]
Abstract: Discusses the Ukrainian sociocultural values through the prism of their traditions. Sociocultural dynamics of cultural development, individual ethnic-aesthetic culture, nation’s genetic memory, national self-identification, and their expression in musical art are analyzed.
Radzievskij, Vitalij Aleksandrovič. “Muzykal’naâ kul’tura na ukrainskom Majdane”, Muzykal’naâ kul’tura v teoretičeskom i prikladnom izmerenii. I, ed. by Irina Gennadievna Umnova (Kemerovo: Gosudarstvennyj Universitet Kul’tury i Iskusstva, 2014) 88–96. [RILM abstracts of Music Literature, 2014-80333]
Abstract: Describes the musical components of the majdan culture as the main sociocultural dimensions of the Ukrainian culture. The music of the Èvromajdan is discussed.
Schwanitz, Mirko. “Rüben sammeln und Sex Pistols hören: Die ukrainische Revolution und der Mut ihrer Künstler”, Österreichische Musikzeitschrift 69/2 (2014) 62–64. [RILM Abstracts of Music Literature, 2014-11161]
Abstract: Discusses the poet and writer Serhìj Žadan, who is considered one of the most powerfully eloquent poets in Europe, with reference as well to selected Ukrainian artists and their situation. Ukraine is presented as the country where most poets, authors, and singers are fighting fiercely for their vision of a new and freer homeland. The translator and author Ûrìj Prohas’ko figures as one of the most important cultural mediators between Ukraine and the German-speaking countries. Andrej Kurkov, internationally the best-known and most-translated Ukrainian author, offered prescient warnings about the scenario that has now come to pass.
Morozova, Lûbov’ Sergeevna and Katarzyna Kramnik. “Sounds of Maidan”, Glissando: Magazyn o muzyce współczesnej 26 (2015) http://glissando.pl/en/tekst/sounds-of-maidan/. [RILM Abstracts of Music Literature, 2015-3900]
Abstract: Discusses the soundscape of the Majdan Nezaležnostì (Independence Square) in Kiïv during Èvromajdan.
Sonevytsky, Maria. “The freak cabaret on the revolution stage: On the ambivalent politics of femininity, rurality, and nationalism in Ukrainian popular music”, Journal of popular music studies 28/3 (September 2016) 291–314. [RILM Abstracts of Music Literature, 2016-5972]
Abstract: In the winter of 2013, as dramatic political demonstrations overtook central Kiïv, Ukraine, screens around the world projected live video feeds of the protests first referred to as Èvromajdan, and later simply as Majdan. Social media was pivotal in inciting the groundswell of opposition that eventually led to the abdication of power by President Vìktor Ânukovič. As part of the broad social contest over meaning that has characterized the Ukrainian Majdan and the ongoing war in Ukraine’s eastern borderlands, online communities have interpreted Majdan-themed music videos in dialectically opposing ways, engaging in bitter feuds over the meanings of politically charged tropes on the comment boards of websites and social media feeds, each side accusing the other of propagandizing on behalf of either Putin’s Russia or the US and European Union. This polarized battle over interpretation often mirrored the entrenched discourse over Ukraine’s liminal geopolitical position: forever the quintessential borderland, buffering an expanding Europe from the Russian sphere of influence. This article considers one such contested performance that circulated in the form of an edited music video, the Èvromajdan performance of the piece Gannusâ by the Ukrainian freak cabaret act known as the Dakh Daughters, a Kiïv-based collective of female actors and musicians known for their dramatic, collage-based musical performance pieces.
Kiânovs’ka, Lûbov Oleksandrìvna. “Verluste des ukrainischen Musiklebens in der Periode der ‘Hingerichteten Renaissance’: 1930er Jahre und nach dem Zweiten Weltkrieg”, Musicology today: Journal of the National University of Music Bucharest 7/3:27 (July–September 2016) 241–258. [RILM Abstracts of Music Literature with Full Text, 2016-34688]
Abstract: Describes the tragic events of the Ukrainian musical culture in the period of Stalin’s terror. The author explains—from a social and political perspective—the reasons why Ukrainian art and the Ukrainian intelligentsia had been subjected to repression. Most of the prominent artists were murdered; other examples of reprisal are considered, against the director, actor, public figure Les’ Kurbas, and against choreographer, composer, manager Vasil’ Mikolajovič Verhovinec’. The cruel extinction of blind kobza-players under Harkìv is also described. Even after World War II, repressions against Ukrainian artists hadn’t been stopped, as we find out from the case of the composer Vasil’ Oleksandrovič Barvìns’kij.
Sonevytsky, Maria. Wild music: Sound and sovereignty in Ukraine. Music/culture (Middletown: Wesleyan University Press, 2019). [RILM abstracts of Music Literature, 2019-11778]
Abstract: What are the uses of musical exoticism? This book tracks vernacular Ukrainian discourses of wildness as they manifested in popular music during a volatile decade of Ukrainian political history bracketed by two revolutions. From the Eurovision Song Contest to reality TV, from Indigenous radio to the revolution stage, the author assesses how these practices exhibit and re-imagine Ukrainian tradition and culture. As the rise of global populism forces us to confront the category of state sovereignty anew, the author proposes innovative paradigms for thinking through the creative practices that constitute sovereignty, citizenship, and nationalism.
– Compiled by Katya Slutskaya Levine, Editor, RILM
Four historic performances of Arthur Saint-Léon’s ballet La source, spanning 150 years, illustrate how—through the sacrifice of a feminized nature—the work represented the biopolitics of sex and race, and the cosmopolitics of human and natural resources.
In 1866, when La source debuted, the public at the Paris Opéra may have been content to dream about its setting in the verdant Caucasus, its exotic Circassians, veiled Georgians, and powerful Khan. Yet the ballet’s botany also played to a public thinking about ethnic and exotic others at the same time—and in the same ways—as they were thinking about plants.
Along with these stereotypes, with a flower promising hybridity in a green ecology, and the death of the embodied Source recuperated as a force for regeneration, the ballet can be read as a fable of science and the performance as its demonstration.
Programmed for the opening gala of the new Opéra, the Palais Garnier, in 1875 the ballet reflected not so much a timeless Orient as timely colonial policy and engineering in North Africa, the management of water and women.
Its 2011 reinvention at the Paris Opéra, following the adoption of new legislation banning the veil in public spaces, might have staged gender and climate justice in sync with the Arab Spring, but opted instead for luxury and dream.
Its 2014 reprise might have focused on decolonizing the stage or raising eco-consciousness, but it exemplified the greater urgency attached to Islamist threat rather than imminent climate catastrophe, missing the ballet’s historic potential to make its audience think.
This according to One dead at the Paris Opera Ballet: La source 1866–2014 by Felicia M. McCarren (New York: Oxford University Press, 2020; RILM Abstracts of Music Literature 2020-54905).
The improvisation collective Improv Everywhere specializes in staging public-space interventions, which they refer to as pranks or missions.
By enlisting pedestrians in discrete one-time events that challenge protocols of public contact and that expand our understanding of public flexibility and empathy, Improv Everywhere offers an antidote to mainstream, hegemonic formulations of spectacle, virtuosity, and generalized expectations concerning the purpose of performance.
The group’s integration of trained and untrained performers (whom they refer to as agents), the kinds of space and sociality that they create, and the connections between their live and web presences reveal noteworthy contemporary understandings of intimacy and the social fabric.
This according to “Why not Improv Everywhere?” by Susan Leigh Foster, an essay included in The Oxford handbook of dance and theater (New York: Oxford University Press, 2015, 196–212; RILM Abstracts of Music Literature 2015-23390).
The journal advances both a general and professional interest in music and its performance with essays that cover a range of approaches: from discussions of little-known composers and musicians drawing upon primary and secondary sources to more specialized studies of composers, works, instruments, performers, audiences, and institutions. A review section covers new books, scores, and recordings. Whenever possible, international contributions are presented in the original language as well as in English.
Below, Hans Werner Henze’s Du schönes Bächlein; the work’s performance practice is discussed in the inaugural issue.
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A formulation of the art historian Robert Farris Thompson, apart playing occurs whenever individual performers enact different, complementary roles in an ensemble setting. For interpretative purposes, the concept helps to provide a cultural context for certain pitch-based formal devices, such as substitute harmonies and playing outside an underlying chord or scale, which Tyner uses in the course of his solo.
This according to “Apart playing: McCoy Tyner and Bessie’s blues” by Benjamin Givan (Journal of the Society for American Music I/2 [May 2007] pp. 257–80).
Today is Tyner’s 80th birthday! Above, performing in 1973; below, the recording in question.
The main entrance to the New York Public Library for the Performing Arts’s exhibition Lou Reed: Caught between the twisted stars opens up on Lincoln Plaza, directly adjacent to the The Metropolitan Opera house. On a sunny day, the Met’s … Continue reading →
Seven strings/Сім струн (dedicated to Uncle Michael)* For thee, O Ukraine, O our mother unfortunate, bound, The first string I touch is for thee. The string will vibrate with a quiet yet deep solemn sound, The song from my heart … Continue reading →
Introduction: Dr. Philip Ewell, Associate Professor of Music at Hunter College and the Graduate Center of the City University of New York, posted a series of daily tweets during Black History Month (February 2021) providing information on some under-researched Black … Continue reading →
For it [the Walkman] permits the possibility…of imposing your soundscape on the surrounding aural environment and thereby domesticating the external world: for a moment, it can all be brought under the STOP/START, FAST FOWARD, PAUSE and REWIND buttons. –Iain Chambers, “The … Continue reading →