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This book challenges commonplace conceptions of musical conservatism during Germany’s Weimar Republic (1918–33). Its primary goal is to offer scrutiny of uncritical links often made by musicologists and historians between musical conservatism and cultural-political conservatism of the era, and the accompanying tendentious vocabulary of the ‘anti-modern’. It does so chiefly by means of a critical and nuanced application of the term ‘conservative revolution’, as used in the Weimar era and popularized in its historiography after 1945. The introduction introduces the time-honoured notion of ‘Weimar culture’ and its tendency to obscure parts of the contemporary cultural landscape, not least in their relation to modernity and modernism. Chapter 1 considers the problematic status of the term ‘conservative revolution’. Four contrasting studies are then presented, each focused on a particular ‘conservative’ musical figure or movement, and informed by readings of a complex discourse drawn from contemporary journals, speeches, letters, scores, and archival sources. Chapters 2 and 3 address Thomas Mann and his relationship with Hans Pfitzner in the aftermath of the First World War, and Alfred Heuss’s 1920s tenure as editor of Schumann’s Zeitschrift für Musik. Chapters 4 and 5 turn to the so-called ‘Bruckner cult’ of the Weimar era and its representations of its central composer as medieval mystic, and the work of August Halm—another dedicated Brucknerian—within the German youth movement, as defined and proclaimed by the radical pedagogue Gustav Wyneken. An extended epilogue considers advocacy for these Weimar-era musical conservatisms under the Nazi regime after 1933.

This book is about traditional songs. Folk song scholarship was originally obsessed with notions of completeness and narrative coherence; yet field notebooks and recordings (and, increasingly, publications) overwhelmingly suggest that apparently ‘broken’ and drastically shortened versions of songs are not perceived as incomplete by those who sing them. This study turns the focus on these ‘dog-ends’ of oral tradition, and looks closely at how very short texts convey meaning in performance by working the audience's knowledge of a highly allusive idiom. What emerges is the tenacity of meaning in the connotative and metaphorical language of traditional song, and the extraordinary adaptability of songs in different cultural contexts. Such pieces have a strong metonymic force: they should not be seen as residual ‘last leaves’ of a once complete tradition, but as dynamic elements in the process of oral transmission. Not all song fragments remain in their natural environment, and this book also explores relocations and dislocations as songs are adapted to new contexts: a ballad of love and death is used to count pins in lace-making, song-snippets trail subversive meanings in the novels of Charles Dickens. Because they are variable and elusive to dating, songs have had little attention from the literary establishment: the authors of this book show both how certain critical approaches can be fruitfully applied to song texts, and how concepts from studies in oral traditions prefigure aspects of contemporary critical theory. Coverage includes English, Welsh, Breton, American, and Finnish songs.

China has over three hundred distinct styles of music drama, from exorcism theatre to farce, historical romance, and shadow puppetry. This study considers one of the newer operatic forms. Established just two centuries ago, huju (Shanghai opera), is renowned for its portrayal of ordinary people, not the emperors, courtesans, and heroes of older forms. Acting and make-up aim for realism rather than symbolism, and stories deal with contemporaneous themes: the struggles of lovers to marry, women's rights after the Communist revolution (1949), and life under the new social order established by Deng Xiaoping's reforms in the 1980s. Music ranges from local folksong to syncretic adoptions of Western popular music. Adding to his extensive research on Chinese music, the author's eighteen months of fieldwork in Shanghai have allowed him to interweave material from historical reports, sound recordings, live performance, and first-hand accounts of three generations of singers into a study of a unique Chinese opera form seen equally as historical tradition, venue for social action, and forum for musical creativity. Assessing first the roots of huju in local folksong and ballad, he looks at the enduring role of emotional expressivity. The text then focuses on the rise of actresses, laying out a ‘musical’ reading of gendered performance.

This book investigates the use of secular space for music-making in Early Modern France and Italy. This era is remarkable for the growing importance of music in domestic life, ranging from elaborate court festivities to family recreation. In parallel with the emergence of the theatre as a separate building type, music-making in elite circles became more specialised through the employment of paid musicians, as opposed to amateur participation by the inhabitants and their guests. Meanwhile, however, music printing and the mass-production of instruments, especially lutes, allowed music-making to diffuse down the social scale. The book shows how spaces specifically designed for music began to appear in private dwellings, while existing rooms became adapted for the purpose. At first, the number of rooms specifically identifiable as ‘music rooms’ was very small, but gradually, over the following 150 years, specialised music rooms began to appear in larger residences in both France and Italy. A major theme of the book is the relationship between the size and purpose of the room and the kinds of music performed – depending on the size, portability and loudness of different instruments; the types of music suited to spaces of different dimensions; the role of music in dancing and banqueting; and the positions of players and listeners. Musical instruments were often elaborately decorated to become works of art in their own right.

With the establishment of the People's Republic of China in 1949, a third of the world's population came to live under communist regimes. Over the next forty years, the lives of most people in the non-communist world were also shaped in some way by communism and the Cold War waged against it. In the cases of many artists, intellectuals, and workers, this involvement was wished and active. Yet while the left-leaning tendencies of western artists have long been recognized, the extent and depth of musicians' involvement in communism specifically has been largely ignored, suppressed, or dismissed as youthful infatuation. This book offers a representative overview of the relation of music and communism outside the communist bloc. Ranging across multiple musical genres, five continents, and seven decades, the nineteen chapters address both prominent musicians who aligned themselves with communism, and the investments in music of a range of communist and radical Marxist organizations (including national Communist Parties, the Black Panther Party, and Maoist and Trotskyist groups in Britain, Germany, and Nepal). In the book's first section, five musicians (Giacomo Manzoni, Ernie Lieberman, Konrad Boehmer, Chris Cutler, and Georgina Born) offer their own, more personal perspectives upon their engagement with communism. The volume as a whole highlights two ‘red strains’ in particular: the irreducible differences of opinion between communists regarding key debates concerning music's role in society; and the multiple challenges faced by every engaged musician in reconciling political and artistic agendas.

The Sibe are an immigrant group, Qing dynasty bannermen who made a three-year ‘long march’ from Manchuria in the 18th century to serve as a border garrison in the newly conquered Western Regions of the Qing Chinese empire. They preserved their military structure and a discrete identity in the multi-ethnic region of Xinjiang and are now officially recognised as an ethnic minority nationality under the People's Republic. They are known in China today as the last speakers of the Manchu language, and as preservers of their ancient traditions. This study of their music culture reveals not fossilised tradition but a shifting web of borrowings, assimilation, and retention. It is an informed account of culture and performance in the Chinese region of Xinjiang. The book approaches musical and ritual life in this ethnically diverse region through an understanding of society in terms of negotiation, practice, and performance. It explores the relations between shamanism, song, and notions of externality and danger, bringing recent theories on shamanism to bear on questions of the structural and affective powers of ritual music. The book focuses on the historical demands of identity, boundary maintenance, and creation among the Sibe, and on the role of musical performance in maintaining popular memory, and it discusses the impact of state policies of the Chinese Communist Party on village musical and ritual life. It draws on a wide range of Chinese, Sibe-Manchu language sources, and oral sources including musical recordings and interviews gathered in the course of fieldwork in Xinjiang.