A close reading of Beyoncé’s Video phone illuminates the strategic interplay of subjectivities in a video that essentially disrupts and complicates heteronormative notions of viewing.
In this analysis, the workings of female power versus the male gaze lead to a theoretical conception of gender that contextualizes masculinity and hegemonic femininity. Ultimately, it is in the aestheticized landscape of Video phone that a counter-argument to mainstream heterosexual male imaginary emerges, one where the posthuman figure, in all its hyperreality, is musicalized in a way that defies all conventions.
This according to “Gender, sexuality and the politics of looking in Beyoncé’s Video phone (featuring Lady Gaga)” by Lori Burns and Marc Lafrance, an essay included in The Routledge research companion to popular music and gender (Abingdon: Routledge, 2017, pp. 102–16).
Today is Beyoncé’s 40th birthday! Above and below, the video in question.
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Jack Cole is often called “the father of theatrical jazz dance”, and “Cole technique” has strongly influenced both film dance and American theatrical dance generally. In his heyday he was one of the most powerful choreographers working in Hollywood, with contractual control over the movement design, camerawork, costuming, lighting, and editing of his dance numbers.
Cole’s status as an “invisible” gay man is crucial to more than an understanding of the satiric, parodic, or camp elements of his film work; it is also a necessary precondition for his particular mode of deployment of so-called Oriental dance practices.
Cole engaged the double bind that both women and men are prisoners of gender roles. His use of the body’s physical beauty to stand for more than spiritual power combined the theatricality and spirituality of Denishawn, the voluptuousness and intensity of Diaghilev’s Ballets Russes, and Oriental and other ethnic dance styles. His approach to dance and gender had profound effects on mid-20th-century hegemonic dance culture.
The narratives of Bruce Springsteen’s songs resonate with many queer people, who are well aware of the possibility of a life-altering freedom that presents itself as the reward for stepping into your true self (even when that freedom comes, as is often the case, at great cost).
Springsteen is far from gay; some might argue he is one of the straightest men alive. Nonetheless, some fans regard his work as, in Rosalie Zdzienicka Fanshel’s words, “homoerotic or queerly suggestive”.
What exactly is so queer about Springsteen? Is it his extreme butchness, so practiced and so precise that he might as well have learned it from the oldest lesbian at a gay bar? Is it because his hard-earned, roughly hewn version of love is recognizable to those for whom desire has often meant sacrifice? Or is it something simpler? Do many queers love Springsteen because nearly every song he has produced in his 50-year career reflects a crushing, unabiding sense of alienation and longing—and what could be more queer than that?
The complexity and range of Meshell Ndegeocello’s hip-hop works extend largely from her willingness to push boundaries—but in pushing sexual and gender boundaries, Ndegeocello declines to traffic in singular dimensions. Danyel Smith has described her as “an African American, woman, lesbian, musician, and mother” who thrives on “pondering the riddles that accompany all her selves.”
In Berry farms Ndegeocello addresses a female lover: “Can you love me without shame?” Giving way to the bass groove, she aggressively concludes: “Yeah, you like to mess around!” She goes on to suggest that her girlfriend prohibits them from sharing honest, enduring love for fear of public scorn because they are lesbians and because she desires the material things her “boy” can give her.
“You know how we like material things,” she observes, reminding us of the dominant perception that most black women effortlessly and willingly sacrifice substantive self-fulfillment for social approval and material gratification. The discursive modes of many of the tracks on Cookie: The anthropological mixtape strike an unambiguously combative chord with this perception by elaborating the tensions of same-sex female desire, fulfillment, and repression.
This according to “‘You sell your soul like you sell a piece of ass’: Rhythms of black female sexuality and subjectvity in Meshell Ndegeocello’s Cookie: The anthropological mixtape” by Nghana Lewis (Black music research journal XXVI/1 [spring 2006] pp. 111–30).
Today is Ndegeocello’s 50th birthday! Below, the song in question.
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Queercore is a loose community of like-minded individuals who have developed a culture of fanzines, films, art, and music. Initiated in Canada and the U.S. during the mid-1980s, queercore spread throughout North America and Europe during the 1990s and 2000s.
The movement was inspired by feminist, postmodern, and queer theories that rejected binary understandings of sexual identity as homosexual/heterosexual and gender identity as man/woman. These theories were put into punk practice to confront heterosexist society.
Central to queercore are all-girl bands whose music confronts lesbian invisibility, misogyny, homophobia, and sexual violence, and who create vital spaces and communities for different ways of doing and being queer. These bands and artists draw on discourses of girlhood, femininity, womanhood, lesbianism, and queerness within radical music-making, lyrics, and performances affiliated with DIY queer culture.
This according to “Queercore: Fearless women” by Val Rauzier, an essay included in Women make noise: Girl bands from Motown to the modern (Twickenham: Supernova books, 2010, pp. 238–58). Above, Team Dresch, one of the bands discussed in the article, in the 1990s; below, one of the band’s more recent performances.
Toward the middle of the 13th century B.C.E., shortly after a granddaughter of the great Hittite king married the Ugaritic ruler, a matrimonial scandal shook the kingdom. The first lady of the city-state of Ugarit was accused of disporting herself with the nobles, of “ceaseless enjoyment” with them: the Akkadian word ṣiāḫum (to laugh joyfully, to flirt) was the discreet description of conjugal infidelity.
“To laugh” had been the euphemism for sexual intercourse and physical love for at least 700 years, as is attested in Paleo-Babylonian love songs. Already in Sumerian songs of the beginning of the second millennium B.C.E., the verbs “to delight” and “to utter joyful cries” were used to describe amorous play.
The language of love in Aššurian songs is one of metaphors and discreet allusions; carnal love is mentioned only indirectly, through stock literary devices stemming from a long tradition. Amorous metaphors include “the scent of cedar is your love”, “she seeks the garden of your opulent love”, and “today my heart is full of play and music”.
This according to “La musique des amoureux” by Brigitte Groneberg (Dossiers d’archéologie 310 [février 2006] pp. 50–54).
Above, a Paleo-Babylonian plaque; below, Peter Pringle performs his recreation of an ancient Egyptian song that uses similar metaphors.
For many Indian hijras—a casteless and classless queer minority—badhais (ritualistic music and dance) are the only available means of revenue aside from sex work and bar dance; this has been the practical reality for hijras for nearly two centuries of legal persecution.
While the current reality does not bode well for the continuation of hijra badhais as we once knew them, newly emerging transgender ensembles like Mumbai’s Dancing Queens are introducing new possibilities for hijra performativity and empowerment.
Established within a reconstituted urban Indian context, new adaptive strategies are predicated on the exchange of devalued ways of encoding hijra difference for updated, modern ones based upon the distinctly LGBTIQ discourse of pehchān (acknowledgement of the self, or identity). The Dancing Queens’s staging of pehchān empowers hijras through a global transgender lexicon while simultaneously renewing particular preexisting performance repertoires of homo-sociality.
This according to “The Dancing Queens: Negotiating hijra pehchān from India’s streets onto the global stage” by Jeff Roy (Ethnomusicology review XX  pp. 69–91). This journal, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.
The emergence of a strikingly cohesive set of gender narratives on country radio in the late 2000s and early 2010s can be linked to the impact of globalization and economic crisis during those years.
In redneck-blueblood anthems, the country boy wins over the wealthy, cosmopolitan woman despite her material success and his limited economic and social prospects. This popular narrative extends the long-standing tradition in which down-home country masculinity is defined partly through its relationship to the character of the upwardly mobile woman who has moved from working-class to middle- or upper-class status.
Whereas some critics view country culture as articulating a form of working-class male abjection or degradation, the redneck-blueblood songs provide a narrative of success that directly reclaims the value of working-class masculinity. This narrative resonates with audiences confronting intensely threatening economic and social dislocation in the global economy.
This according to “Why ladies love country boys: Gender, class, and economics in contemporary country music” by Jocelyn R. Neal, an essay included in Country boys and redneck women: New essays in gender and country music (Jackson: University Press of Mississippi, 2016, pp. 3–25).
The familiar buzz of flying mosquitoes is an important mating signal, with the fundamental frequency of the female’s flight tone signaling her presence. In the yellow fever and dengue vector Aedes aegypti, both sexes interact acoustically by shifting their flight tones to match, resulting in a courtship duet.
Surprisingly, matching is made not at the fundamental frequency of 400 Hz (female) or 600 Hz (male), but at a shared harmonic of 1200 Hz, which exceeds the previously known upper limit of hearing in mosquitoes. Physiological recordings from Johnston’s organ (the mosquito’s “ear”) reveal sensitivity up to 2000 Hz, consistent with observed courtship behavior. These findings revise widely accepted limits of acoustic behavior in mosquitoes.
This according to “Harmonic convergence in the love songs of the dengue vector mosquito” by Lauren J. Cator, et al. (Science 8 January 2009).
Above, the female Aedes aegypti; below, Mosquitos demonstrates another form of harmonic convergence.
Nineteenth-century Italian operas portraying an emphatically virginal heroine—a woman defined by her virginity—were often set in the mountains, most frequently the Alps.
This convention presents an unusual point of view—a theme rather than a composer, a librettist, a singer or a genre—from which to observe Italian opera over a century. The clarity of the sky, the whiteness of the snow and the purity of the air were associated with the innocence of the female protagonist.
This according to Landscape and gender in Italian opera: The Alpine virgin from Bellini to Puccini by Emanuele Senici (Cambridge: Cambridge University Press, 2005).
Below, an excerpt from one of the book’s case studies, Verdi’s Luisa Miller.
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From 4 to 8 October 2021, The Barry S. Brook Center for Music Research and Documentation hosts the virtual conference Responses in Music to Climate Change. The event brings together scholars, performers, composers, and activists, with the goal of exchanging … 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 →
In 1947 Ella Fitzgerald, already an acclaimed singer of jazz standards, toured with Dizzy Gillespie, immersing herself in the new style known as bebop. Like Dizzy, Ella responded to bebop’s complex harmonies with an infallible ear, and easily translated its … Continue reading →
The American traditional song Go tell Aunt Rhody originated as a gavotte composed by Jean-Jacques Rousseau for his opera Le devin du village (1752). An English version of the opera was produced in London in 1766; subsequently the melody attracted … Continue reading →