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An invention of the Industrial Revolution, the accordion provided the less affluent with an inexpensive, loud, portable, and durable “one-man-orchestra” capable of producing melody, harmony, and bass all at once. This book considers the accordion and its myriad forms, from the concertina, button accordion, and piano accordion familiar in European and North American music to the more exotic-sounding South American bandoneón and the sanfoninha. Capturing the instrument's spread and adaptation to many different cultures in North and South America, the chapters illuminate how the accordion factored into power struggles over aesthetic values between elites and working-class people who often were members of immigrant and/or marginalized ethnic communities. Specific histories and cultural contexts discussed include the accordion in Brazil, Argentine tango, accordion traditions in Colombia and the Dominican Republic, cross-border accordion culture between Mexico and Texas, Cajun and Creole identity, working-class culture near Lake Superior, the virtuoso Italian-American and Klezmer accordions, Native American dance music, and American avant-garde.

Adolescents on Music foregrounds the voices of 30 American adolescent musicians, ages 12–18. Adolescent singer-songwriters, studio and solo musicians, rappers, composers and arrangers, and band, choir, and orchestra members tell about their musical development and what it is like to make music by themselves and others. Situated in these 30 adolescents’ experiences is a theory of adolescent musical development—a theory that will help music educators support adolescents in their lives. The book is structured in three parts: Part I focuses on “who I am” with an in-depth look at musical identities; Part II explores “the social self” by investigating adolescent experiences of belonging, community, and social identity; Part III looks toward “a future vision” focusing on adolescent perspectives on their future and their advice for music educators. In the last chapter, Parker proposes one philosophy of adolescent music-making. Throughout the book, research from the arts, social and natural sciences, humanities, and education dimensionalize adolescent perspectives. Special features of this book include “Step Back” locations, reflective spaces for the reader to draw connections with adolescents’ experience and their own experiences. At the end of each chapter, the “Wrap Up” allows additional spaces for topics, questions, and possibilities for effective teaching interactions. Between each chapter are “Interludes” written by one or more of the 30 adolescent contributors.

Conceived as an introduction to a vast, immensely rich and diverse set of repertories, this book explores the sounding forms of Sub-Saharan African music. Aimed at a general musical readership, it describes the major dimensions of African music and the values upon which they are built. An opening chapter invites readers to sample the basic qualities of African music and reflect on the challenges of writing about African music. In subsequent chapters, the book discusses the place of music in society, musical instruments, the relationship between language and music, rhythm, melody, form, and harmony. A final chapter traces various appropriations of African music. In conveying the dynamics within each of the core dimensions, a broad orientation is typically supplemented by close readings of selected repertory items. These include an Ewe dirge, an Nkundo lullaby, an Aka Pygmy children’s song, an item of Central African entertainment music, an art song, and a piano etude. Although the focus throughout is on Africa’s “traditional” heritage, here regarded as the backbone of Africa’s musical thinking, a few items of popular and art music are included to demonstrate the range of African musical imagining. Frequent reference is made to the vast recorded legacy of African music, and readers are encouraged to explore them to gain a deeper appreciation of the music. The book illuminates both the structural and the expressive dimensions of black African music and is designed to engender dialogue between scholars of music and ethnographers, music analysts and composers.

This book discusses how musicians from Bahia, an emblematic African diasporic location in northeastern Brazil, think about, discuss, compose, rehearse, perform, and stage music inspired by what they perceive to be their own African ancestry. It argues that these musicians assert Afro-Brazilian identities and connect to the African continent and other diasporic places by creatively engaging essentialized notions about African music and culture: instead of mechanically reproducing these tropes, they emphasize them or downplay them. The book theorizes these preconceived notions about African music, culture, and performance as tropes of Africanness, emphasizing that they exist in two interrelated realms: as essentialist ideas in discourse and as concrete practices and sounds. Six commonly encountered tropes of African music are analyzed: the notions that its most important parameter is rhythm and that it is dominated by percussion; that it is meant to be danced to or deeply embodied rather than intellectualized; that it always touches on the sacred; that it is spontaneous and improvisatory; and that it reflects communalism rather than individualism. Through four case studies from Bahia (a jazz big band called Orkestra Rumpilezz, a symphony orchestra called the Orquestra Afrosinfônica, and two berimbau orchestras led by capoeira practitioners), the book demonstrates the nuances of musical creation in the African diaspora, acknowledging the genuine impact that essentialisms have on Bahian music while showing that they may not be an essential part of the musicians’ African roots.

Haitian carnival offers a lens into popular power and politics. Political demonstrations in Haiti often manifest as musical performances. Studying carnival and political protest side by side brings insight to the musical engagement that ordinary citizens and celebrity musicians often cultivate and revere in contemporary Haiti. This book explores how the self-declared president of konpa Sweet Micky (Michel Martelly) rose to the nation’s highest office while methodically crafting a political product inherently entangled with his musical product. It provides deep historical perspective on the characteristics of carnivalesque verbal play—and the performative skill set of the artist (Sweet Micky) who dominated carnival for more than a decade—including vulgarities and polemics. It moreover demonstrates that the practice of leveraging the carnivalesque for expedient political function has precedence in Haiti’s history. Yet there has been profound resistance to this brand of politics led by many other high-profile artists, including Matyas and Jòj, Brothers Posse, Boukman Eksperyans, and RAM. These groups have each released popular carnival songs that have contributed to the public’s discussions of what civic participation and citizenship in Haiti can and should be. Author Rebecca Dirksen presents an in-depth consideration of politically and socially engaged music and what these expressions mean for the Haitian population in the face of challenging political and economic circumstances. After the Dance, the Drums Are Heavy centers the voices of Haitian musicians and regular citizens by extensively sharing interviews and detailed analyses of musical performance in the context of contemporary events well beyond the musical realm.

Ambient Sufism is a study of the intertwined musical lives of several ritual communities in Tunisia that invoke the healing powers of long-deceased Muslim saints through music-driven trance ceremonies. It illuminates the virtually undocumented role of women and minorities in shaping the ritual musical landscape of the region, with chapters covering men’s Sufism (‘Isawiyya, Shadhuliyya, Tijaniyya), women’s Sufism (Mannubiyya, Tijaniyya al-Nisa’), the trance healing musics of black Tunisians (stambeli) and Tunisian Jews (rebaybiyya), the popular music genre associated with drinking parties of urban laborers (mizwid), and a growing industry of staged spectacles and concerts that continue to inject ritual sounds into the public sphere. The concept “ambient Sufism” captures how each of these adjacent ritual practices serves as a musical, social, and devotional-therapeutic niche while also contributing to a larger, shared ecology of practices surrounding and invoking the figures of saints. Based on extensive ethnographic research in the years preceding and following the Tunisian Revolution of 2011, Ambient Sufism also argues that ritual musical form—that is, the large-scale structuring of ritual through musical organization—has agency; that is, form is revealing and constitutive of experience and encourages particular subjectivities.

The book seeks to answer these questions: Why are there more than 150 gamelans (Indonesian percussion ensembles) in North America, and why are more than half of them associated with American colleges and universities? How and why did gamelan ensembles spark the ethnomusicological imagination? What impact have these ensembles had on college music programs, their local communities, and transnational Indonesian performing arts scenes? How does a lifetime of teaching foreign college students shape the lives of non-American music teachers? First providing an overview of gamelan and its incorporation in education in North America, this book uses the story of the career and community of one performer-teacher, I Made Lasmawan of Bali and Colorado, as a case study to examine the formation and sustenance academic world music ensembles. It examines the way students develop musical and cultural competence by learning gamelan in traditional ethnomusicology ensemble courses and analyzes the merits of including gamelan ensembles in studies in percussion, composition, and music education. More broadly, the book argues that beyond the classroom, the presence of these ensembles shapes transnational arts education and touristic performing arts scenes in Bali. Finally, it advocates for world music ensemble courses as a powerful means for teaching musical and cultural diversity and sparking transnational exchanges, both in and outside the classroom.

This collection of essays analyzes diverse musical creations with reference to the contexts in which the music is created and performed. The authors explain the music as sound in process, through prose, diagrams, transcriptions, recordings, and (online) multimedia presentations, all intended to convey the richness, beauty, and ingenuity of their subjects. The music ranges across geography and cultures—court music of Japan and medieval Europe, pagode song from Brazil, solos by the jazz pianist Thelonius Monk and by the sitar master Budhaditya Mukherjee, form-and-timbre improvisations of a Boston sound collective, South Korean folk drumming, and the ceremonial music of indigenous cultures in North American and Australia. Thus the essays diversify and expand the scope of this book’s companion volume, Analytical Studies in World Music, to all inhabited continents and many of its greatest musical traditions. An introduction and an afterword point out common analytical approaches, and present a new way to classify music according to its temporal organization. Two special chapters consider the juxtaposition of music from different cultures: of world-music traditions and popular music genres, and of Balinese music and European Art music, raising questions about the musical encounters and fusions of today’s interconnected world.

Across Africa, artists increasingly turn to NGO sponsorship in pursuit of greater influence and funding, while simultaneously NGOs—both international and local—commission arts projects to buttress their interventions and achieve greater reach and marketability. As a result, the key values of artistic expression become “healing” and “sensitization” measured in turn by “impact” and “effectiveness.” Such rubrics obscure the aesthetic complexities of the artworks and the power dynamics that inform their production. Clashes arise as foreign NGOs import foreign aesthetic models and preconceptions about their efficacy, alongside foreign interpretations of politics, medicine, psychology, trauma, memorialization, and so on. Meanwhile, each community embraces its own aesthetic precedents, often at odds with the intentions of humanitarian agencies. The arts are a sphere in which different worldviews enter into conflict and conversation. To tackle the consequences of aid agency arts deployment, the volume assembles ten case studies from across the African continent employing multiple media including music, sculpture, photography, drama, storytelling, ritual, and protest marches. Organized under three widespread yet underanalyzed objectives for arts in emergency—demonstration, distribution, and remediation—each case offers a different disciplinary and methodological perspective on a common complication in NGO-sponsored creativity. The Art of Emergency shifts the discourse on arts activism away from fixations on message and toward diverse investigations of aesthetics and power negotiations. In doing so, this volume brings into focus the conscious and unconscious configurations of humanitarian activism, the social lives it attempts to engage, and the often fraught interactions between the two.

“In Naples, there are more singers than there are unemployed people.” These words echo through the neomelodica music scene, a vast undocumented economy animated by wedding singers, pirate TV, and tens of thousands of fans throughout southern Italy and beyond. In a city with chronic unemployment, this setting has attracted hundreds of aspiring singers trying to make a living—or even a fortune. In the process, they brush up against affiliates of the region’s violent organized crime networks, the camorra. This book explores the murky neomelodica music scene and finds itself on uncertain ground. The “art of making do” refers to the informal and sometimes illicit entrepreneurial tactics of some Neapolitans who are pursuing a better life for themselves and their families. In the neomelodica music scene, the art of making do involves operating do-it-yourself recording studios and performing at the private parties of crime bosses. It can also require associating with crime boss-impresarios who guarantee their success by underwriting it with extortion, drug trafficking, and territorial influence. This book offers a riveting ethnography of the lives of men who seek personal sovereignty in a shadow economy dominated, in incalculable ways, by the camorra. The text navigates situations suffused with secrecy, moral ambiguity, and fears of ruin that undermine the anthropologist’s sense of autonomy.

An iconic symbol and sound of the Lucumí/Santería religion, Afro-Cuban batá are talking drums that express the epic mythological narratives of the West African Yoruba deities known as orisha. By imitating aspects of speech and song, and by metaphorically referencing salient attributes of the deities, batá drummers facilitate the communal praising of orisha in a music ritual known as a toque de santo. This book blends musical transcription, musical analysis, interviews, ethnographic descriptions, and observations from his own experience as a ritual drummer to highlight the complex variables at work during a live Lucumí performance. Integral in enabling trance possessions by the orisha, by far the most dramatic expressions of Lucumí faith, batá drummers are also entrusted with controlling the overall ebb and flow of the four- to six-hour toque de santo. During these events, batá drummers combine their knowledge of ritual with an extensive repertoire of rhythms and songs. Musicians focus on the many thematic acts that unfold both concurrently and in quick succession. In addition to creating an emotionally charged environment, playing salute rhythms for the orisha, and supporting the playful song competitions that erupt between singers, batá drummers are equally dedicated to nurturing their own drumming community by creating a variety of opportunities for the musicians to grow artistically and creatively.

Audible States examines how elites have governed politically and aesthetically meaningful spaces of silence and sound in Albania since 1945. Interweaving archival research with ethnographic interviews, author Nicholas Tochka argues that modern political orders do not simply render social life visible, but also audible. And in rendering social life audible, states make reality governable in significant, albeit unpredictable, ways. The book’s chronological narrative presents an aural history of government through the close examination of a state-subsidized popular genre, light music, as broadcast at an annual song competition, Radio-Television Albania’s Festival of Song. Drawing on a wide range of archival resources and over forty interviews with composers, lyricists, singers, and bureaucrats, it describes how popular music became integral to governmental projects to improve society—and a major concern for both state-socialist and postsocialist regimes. Incorporating insights from governmentality studies, Audible States presents a new perspective on music and government that reveals the fluid, pervasive but ultimately limited nature of state power in the modern world. In doing this, it addresses ongoing conversations in ethnomusicology, area studies, and cultural studies of the Cold War.

Bamako Sounds tells the story of an African city, its people, their values, and their music. Centered on the music and musicians of Bamako, Mali’s booming capital city, this book reveals a community of artists whose lives and works evince a complex world shaped by urban culture, postcolonialism, musical expression, religious identity, and intellectual property. Drawing on years of ethnographic research with classically trained players of the kora (a twenty-one-string West African harp) as well as more contemporary, hip-hop influenced musicians and producers, Ryan Thomas Skinner analyzes how Bamako artists balance social imperatives with personal interests and global imaginations. Whether performed live on stage, broadcast on the radio, or shared over the Internet, music is a privileged mode of expression that suffuses Bamako’s urban soundscape. It animates professional projects, communicates cultural values, pronounces public piety, resounds in the marketplace, and quite literally performs the nation. Music, the artists who make it, and the audiences who interpret it thus represent a crucial means of articulating and disseminating the ethics and aesthetics of a varied and vital Afropolitanism, in Bamako and beyond.

Bangkok Is Ringing is an on-the-ground sound studies analysis of the political protests that transformed Thailand in 2010–11. Bringing the reader through sixteen distinct “sonic niches” where dissidents used media to broadcast to both local and diffuse audiences, the book catalogues these mass protests in a way that few movements have ever been catalogued. The Red Shirt and Yellow Shirt protests that shook Thailand took place just before other international political movements, including the Arab Spring and Occupy Wall Street. Bangkok Is Ringing analyzes the Thai protests in comparison with these, seeking to understand the logic not only of political change in Thailand, but across the globe. The book is attuned to sound in a great variety of forms. The author traces the history and use in protest of specific media forms, including community radio, megaphones, CDs, and live concerts. The research took place over the course of sixteen months, and the author worked closely with musicians, concert promoters, activists, and rank-and-file protesters. The result is a detailed and sensitive ethnography that argues for an understanding of sound and political movements in tandem. In particular, it emphasizes the necessity of thinking through constraint as a fundamental condition of both political movements and the sound that these movements produce. In order to produce political transformations, the book argues, dissidents must be sensitive to the ways that their sounding is constrained and channeled.

How are an individual’s ability and motivation to be creative shaped by the world around her? Why does creativity seem to flourish in some environments, while in others it is stifled? Many societies value creativity as an abstract concept and many, perhaps even most, individuals feel an internal drive to be creative; however, tremendous social pressures restrict development of creative skill sets, engagement in creative activities, and willingness to take creative risks. Becoming Creative explores how social and cultural factors enable or inhibit creativity in music. The book integrates perspectives from ethnomusicology, education, sociology, psychology, and performance studies, prioritizing the voices of practicing musicians and music educators. Insights are drawn from ethnographic research and in-depth interviews with classical, jazz, and traditional musicians in South Africa, Finland, and the United States. By comparing and analyzing these musicians’ personal experiences, Becoming Creative deepens our understanding of the development and practice of musical creativity, the external factors that influence it, and strategies for enhancing it. The book reveals the common components of how musical creativity is experienced across these cultures and explains why creativity might not always be considered socially desirable. It identifies ideal creativity-enabling criteria—specific skill sets, certain psychological traits and states, and access to opportunities and authority—and illustrates how these enablers of creativity are fostered or thwarted by a variety of beliefs, learning methods, social relationships, institutions, and social inequalities. Becoming Creative further demonstrates formal and informal strategies for overcoming inhibitors of creativity.

Beginning in the 1930s, men, and a handful of women, came from India's many communities — Marathi, Parsi, Goan, North Indian, and many others — to Mumbai to work in an industry that constituted in the words of some, “the original fusion music”. They worked as composers, arrangers, assistants, and studio performers in one of the most distinctive popular music and popular film cultures on the planet. Today, the songs played by Mumbai's studio musicians are known throughout India and the Indian diaspora under the popular name “Bollywood,” but the musicians themselves remain, in their own words, “behind the curtain” — the anonymous and unseen performers of one of the world's most celebrated popular music genres. This book offers an account of the Bollywood film-music industry from the perspective of the musicians who both experienced and shaped its history. In an insider's look at the process of musical production from the late 1940s to the mid 1990s, before the advent of digital recording technologies, the author explains who these unknown musicians were and how they came to join the film-music industry. On the basis of a set of first-hand accounts from the musicians themselves, he reveals how the day-to-day circumstances of technology and finance shaped both the songs and the careers of their creators and performers. The author also unfolds the technological, cultural, and industrial developments that led to the enormous studio orchestras of the 1960s–90s, as well as the factors which ultimately led to their demise in contemporary India.

The Brazilian berimbau, a musical bow, is most commonly associated with the energetic martial art/dance/game of capoeira. This study explores its stature from the 1950s to the present in diverse musical genres including bossa nova, samba-reggae, MPB (Popular Brazilian Music), electronic dance music, Brazilian art music, and more. Berimbau music spans oral and recorded historical traditions, connects Latin America to Africa, juxtaposes the sacred and profane, and unites nationally constructed notions of Brazilian identity across seemingly impenetrable barriers. This book considers the berimbau beyond the context of capoeira, and explores the bow’s emergence as a national symbol. Throughout, it engages and analyzes intersections of musical traditions in the Black Atlantic, North American popular music, and the rise of global jazz. The book is an introduction to Brazilian music for musicians, Latin American scholars, capoeira practitioners, and other people who are interested in Brazil’s music and culture.

Western medicine has conventionally separated music, science, and religion into distinct entities, yet traditional cultures throughout the world have always viewed music as a bridge that connects and balances the physical with the spiritual to promote health and healing. As people in even the most technologically advanced nations across the globe struggle with obtaining affordable and reliable healthcare, more and more people are now turning to these ancient cultural practices of holistic and ICAM healing (integrative, complementary, and alternative medicine). This book convincingly demonstrates the relevance of medical ethnomusicology in light of the globally spreading ICAM approaches to health and healing. Revealing the Western separation of healing from spiritual and musical practices as a culturally determined phenomenon, the book confirms their underlying unity. In a place poetically known as the Roof of the World, the culture found within the towering Pamir Mountains of Badakhshan Tajikistan serves as the paradigm of ICAM healing practices. The book’s research and immersion into the Badakhshani culture provides a well-balanced “insider” perspective while maintaining an “observer’s” view, as it effectively bridges the widespread gaps between ethnomusicology, health science, and music therapy.

This book surveys the music of seventy years of Hindi films and provides a long-term investigation of film songs and their musical and cinematic conventions. Focusing on the music of Hindi language films (i.e. Bollywood) in their historical, social, and commercial contexts, the author pays special attention to the meanings that songs generate inside and outside film narratives and within Indian society at large. Songs are a vital component of film promotion on broadcast media, are distributed via soundtracks by music companies, and have long been the hegemonic popular music genre in India (even for people who rarely watch the films for which the songs were written). The book illustrates how film songs are produced through the collaboration of film directors, music directors (composers), lyricists, musicians, and singers in order to enhance the film narrative, but also to have commercial success outside of the film. Through close musical and multimedia analysis of more than twenty landmark songs, along with biographical and musical descriptions of the people who have crafted and performed these songs, this book illustrates how the creators of Hindi film songs have always mediated a variety of musical styles, instruments, and performance practices from Indian and international sources in order to produce a distinctive Indian music genre. This genre has always had cosmopolitan orientations, yet has consistently retained discrete sound and production practices over its long history.

Bossa Mundo chronicles how Brazilian music has been central to Brazil’s national brand in the United States and the United Kingdom since the late 1950s. Scholarly texts on Brazilian popular music generally focus on questions of music and national identity, and when they discuss the music’s international popularity, they keep the artists, recordings, and live performances as the focus, ignoring the process of transnational mediation. This book fills a major gap in Brazilian music studies by analyzing the consequences of moments when Brazilian music was popular in Anglophone markets, with a focus on the media industries. With subject matter as varied as jazz, film music, dance fads, DJ/remix culture, and new models of musical distribution, the book demonstrates how the mediation of Brazilian music in an increasingly crowded transnational marketplace has had lasting consequences for the creative output celebrated by Brazil as part of its national brand. Through a discussion of the political meaning of mass-mediated music in chronologically organized chapters, the book shifts the scholarly focus on the music’s transnational popularity from the scholarly framework of representing Otherness to broader considerations of a media environment where listeners and intermediaries often have differing priorities. The book provides a new model for studying music from culturally rich countries in the Global South where local governments often leverage stereotypes in their national branding project.