Arriving in India in the mid-1930s in search of performance opportunities and a better quality of life, African American jazz musicians significantly contributed to the growth of jazz and Western popular music in the country. In 1935, Bombay’s premier hotel, the Taj Mahal, hired the first all-African-American jazz band to play in India. The eight-member band, led by Leon Abbey, a violinist from Minnesota, included a host of experienced musicians who had performed alongside jazz legends. Their success and influence attracted local Anglo-Indian and Goan musicians, who began to perform jazz in the cosmopolitan centers of India. In Bombay, Goan musicians incorporated Western popular music into local cabaret performances and even into early film songs. In this context, African American musicians played a pivotal role in broadening the landscape of Western popular music in India, shaping early Bombay cabaret songs and the hybrid sounds of the emerging film industry.
Goan jazz musician Rudy Cotton.
Members of Duke Ellington’s orchestra in India with tabla player Chatur Lal.
The presence of jazz orchestras in Bombay during the 1940s and 1950s highlighted various historical connections. These orchestras supplied essential musical resources for creating cabaret scenes in Hindi-language films. African American jazz musicians residing in India inspired local musicians to join urban jazz orchestras, which led to the development of a vibrant jazz cabaret economy. This economy was centered around recording in film studios, collaborating with film music composers, performing as backdrop dance bands in movies, and engaging in ghost composing and arranging.
Furthermore, ragtime and jazz were performed in Calcutta’s hotels and clubs, which were vital to the social lives of the elite during colonial India. While the musicians were often European or American, especially when foreign bands were brought in for a season, some ensembles included Anglo-Indian members. These Anglo-Indian musicians served as intermediaries, transmitting theoretical knowledge of Western harmony and teaching the use of Western instruments to subsequent generations of musicians in post-independence India. They were also the first Indian musicians to perform jazz and blues standards in Calcutta and Bombay around World War II, playing a significant role in the spread of jazz and blues music throughout the country.
This according to “Orchestras and musical intersections with regimental bands, blackface minstrel troupes, and jazz in India, 1830s–1940s” by Bradley G. Shope, Global perspectives on orchestras: Collective creativity and social agency, ed. by Tina K. Ramnarine (New York City: Oxford University Press, 2017, 226–241; RILM Abstracts of Music Literature, 2017-33724), and “Jazz and race in colonial India: The role of Anglo-Indian musicians in the diffusion of jazz in Calcutta” by Stéphane Dorin (Jazz research journal 4/2 [November 2010] 123–140; RILM Abstracts of Music Literature, 2010-19314).
The Senegalese singer, songwriter, musician, and politician Youssou N’Dour was born just six months before Senegal achieved independence. His mother hailed from a long line of griots, or gawlo, who served as hereditary musicians and custodians of oral history in traditional Senegalese culture. In contrast, his father, who did not come from a griot background, discouraged him from pursuing a career in music. Nevertheless, at the age of 12, Youssou began performing at local events, including kassaks (circumcision ceremonies) and ngentes (baptisms). By 13, he had his first major public performance with the song M’Ba, marking the start of his professional singing career.
For a brief period, N’Dour attended the École des Arts but quickly lost interest in classical Western music education. In 1975, he joined Ibrahim Kassé’s Star Band, the house band at the popular nightclub Le Miami. After two years, he left the band along with several other members to form a new group, Étoile de Dakar, in 1977. In 1984, Youssou N’Dour was invited to perform in Paris alongside the Ghanaian-English band Osibisa on April 4th, celebrating Senegalese Independence Day before an audience of 12,000 at the Espace Bala. Among the attendees was British rock musician Peter Gabriel, who was so captivated by N’Dour’s voice that he later traveled to Dakar to meet him.
N’Dour performs Nelson Mandela on his 1987 tour with Peter Gabriel.
In 2012, N’Dour declared his candidacy for the Senegalese presidential elections. His song Fekke ma ci boole became an anthem for his political campaign. Although he was ultimately disqualified from the election due to alleged irregularities with his signatures, his candidacy played a crucial role in uniting the opposition. In addition to his political endeavors, N’Dour has received numerous honors for his musical and humanitarian work, being appointed as a UNICEF Goodwill Ambassador in 1991 and a FAO Global Goodwill Ambassador in 2000. In a recent interview, N’Dour spoke of music’s power to bring people together. According to him, “When you’re a musician you speak a universal language that overcomes divisions and [can] bring people together, remind them of our common humanity and promote understanding and solidarity. Music is a melody and a word that can speak of love, friendship, peace, and subjects that concern us all, such as the environment and immigration – subjects that we all experience in our daily lives. Also, throughout my career, I’ve always been open to world cultures while putting an African stamp on them.”
Read the new entry on Youssou N’Dour in MGG Online.
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The Mexican singer-songwriter Amparo Ochoa is considered one of the most remarkable and versatile performers of the Mexican canto nuevo movement (related to nueva canción). Born in Culiacán in 1946, Ochoa grew up singing at various school events and with her father. She later taught in rural grade schools in her home state where songs were an essential part of her teaching. Her deep connection with Mexican and Latin American audiences is often expressed through her innate charm. This sense of popularity is not only rooted in the political messages of the songs she performed but also in the influential platforms where she showcased her talent.
The widespread perception of her voice as representative of the people is rooted in the rich vocal traditions of early 20th century Mexican musical theater, which evolved throughout the century and were recontextualized during the Latin American Cold War. These vocal strategies, deeply impactful on listeners, shaped their understanding of el pueblo and fostered sympathy for movements opposing dictatorial regimes in the 1970s and 1980s. This interpretation of her voice foregrounds the role of music and song in the ideological and political frameworks of the time and expresses how the emotional resonance of her voice influenced listeners’ subjectivity.
Celebrate Hispanic Heritage Month by reading “La voz del pueblo y para el pueblo” Amparo Ochoa’s vocal trajectory: From the Mexican Revolution to the Latin American Cold War” by Natalia Bieletto Bueno (Journal of interdisciplinary voice studies 5/1 [2020] 9–28; RILM Abstracts of Music Literature, 2020-72069).
Below is a video of Ochoa performing the song A que te tiras cuando sueñas mexicano on a Mexican television program.
The Belgian band Front 242 was formed in 1981 by programmers Patrick Codenys and Dirk Bergen. The lineup expanded a year later with the addition of Daniel Bressanutti (Daniel B. Prothese) and vocalist Jean-Luc De Meyer. Drawing initial inspiration from Kraftwerk and Throbbing Gristle, their music is known for its hard-hitting rhythms and pure electronic sounds, making it instantly danceable. This innovative approach led to the creation of a new musical genre: electronic body music (EBM). Front 242’s groundbreaking albums have significantly influenced a host of subsequent bands.
In 1982, Front 242 released their debut single and album, Geography. By 1984, with the release of the EP No Comment, the band’s sound took a harder edge, setting them apart from the burgeoning synthpop scene and establishing their distinctive sonic landscapes. By 1987, Front 242 had gained a record contract in the U.S. through Chicago’s Wax Trax! Records, which featured a diverse roster of mostly European aggressive synthesizer acts later lumped together under the term “industrial rock”. The U.S. market, at this point, appeared ready for Front 242’s brand of innovative electronic music. The following year, they released their third LP, Front by Front.
The band quickly attracted the attention of major labels and signed with Sony/Epic Records. Their single Tragedy for you received immediate promotion on MTV, but some fans of their earlier work did not take to their new major label sound. By 1991, Front 242, along with Ministry and Skinny Puppy, became key figures in a global industrial music movement. During this period, they released two albums that marked a significant departure from their earlier style, leading to a split with some longtime fans. In 1995, Jean-Luc De Meyer left the band to focus on his solo project, Cobalt 60, but Front 242 reunited the following year and embarked on a world tour. In describing advice he would give to other electronic musicians, Patrick Codenys says,
“Use your human abilities and your senses; think about what you want to achieve and construct before you are taken by the technology. Electronic music can be very mental, even conceptual. Each album needs a philosophy. Research how to program because it is also a big part of how you will use the creative tools like synths and production to serve your artistic ideas.”
This according to Das Gothic- und Dark Wave-Lexikon: Das Lexikon der schwarzen Szene (2003). Find it in RILM Music Encyclopedias.
Now in their fourth decade of existence, Front 242 are on their final tour performing in Mexico, the United States, and Europe beginning in March 2024 and ending in their hometown of Brussels, Belgium in January 2025. Below is their video for Tragedy for you, a song that some say signaled the end of the 1980s EBM era.
The musician and union educator Joe Glazer, known as “labor’s troubadour”, made significant contributions to work and union songs through his composition, performance, study, and recording from the 1940s to the 2000s. Although not as widely recognized outside labor circles as Woody Guthrie or Pete Seeger, Glazer played a crucial role in documenting and providing a soundtrack for many of the 20th century U.S. labor movement’s struggles. Glazer, who referred to himself “an agitator for all good causes”, recorded more than 30 albums, wrote a book about labor music, and recruited a new generation of protest singers.
Born in Manhattan on 19 June 1918, Glazer was the son of a tailor in the International Ladies Garment Workers Union. Growing up in the Bronx, he admired crooners like Gene Autry, and often played along with them at home on his guitar. He later joined the textile workers as an assistant education director and capitalized on his boss’s suggestion to use the guitar as a tool to inspire and rally workers. During his travels, Glazer encountered an early version of the song We shall overcome at the Highlander Folk School in Tennessee, which he later recorded with the Elm City Four in 1950. The version he first heard had been adapted from Black tobacco union workers who first sang it on a picket line in 1946.
In 1950, Glazer wrote Too old to work, a protest song inspired by the United Auto Workers’ campaign for occupational pensions. Just four days after Chrysler workers in Michigan adopted the song, the manufacturer capitulated to the union’s demands. The song quickly became a powerful tool for organizers, educators, politicians, and musicians, cementing its place as one of the most influential pension songs in the U.S. labor movement.
This according to “Too old to work: Joe Glazer, labour music, and occupational pensions” by Simon H. Buck, (Comparative American studies 18/3 [2021] 281–301; RILM Abstracts of Music Literature, 2021-10611).
Listen to Solidarity forever and The give away boys by Joe Glazer below.
On March 1, 1954, the U.S. military detonated Castle Bravo, its most powerful nuclear bomb, at Bikini Atoll in the Marshall Islands. Marshallese residents were evacuated to a nearby atoll two days later without their consent. For the next 75 years, Marshallese music has responded to the profound impacts of U.S. nuclear militarism on their homeland. This music reflects their religious, cultural, and political struggles to make visible the devastating consequences of nuclear violence. Marshallese singing in particular has become a powerful means of addressing the literal silencing of their voices, affected by radiation, as well as the broader suppression of information about the human radiation study.
U.S. Navy building new homes for Marshall Islands residents on Rongerik in 1946.
Composed during and after the nuclear testing era, Marshallese radiation songs offer insight into the processes of imperial ruination, rupture, and fragmentation by reflecting the pervasive impact of radioactive decay. Radiation songs reveal how radiation can be made sensible, illuminating the ways in which the U.S. nuclear project can be considered in terms of imperial ruination. U.S. geopolitical strategies have relied on systematically displacing the Marshallese from their indigenous agency, which is deeply rooted in their matrilineal culture. The performances of women from the Rongelapese community embody the presence of radiation, both in the lyrical content and the affective resonance of their music. These performances trace vocalized moments of decay, conveying how the physical and emotional aftermath of nuclear devastation is embodied and shared within their community.
This according to Radiation sounds: Marshallese music and nuclear silences by Jessica A. Schwartz (Durham: Duke University Press, 2021; RILM Abstracts of Music Literature 2021-4549) and “Listening to radioactive rubble: Vocal decay, gender, and nuclear ruination in the Marshall Islands” by Jessica A. Schwartz (Twentieth-century music 19/2 [2022] 200–208; RILM Abstracts of Music Literature, 2022-3395).
August 29 is the International Day against Nuclear Tests. The image at the beginning of the post is of the Baker explosion, a nuclear explosion test conducted by the U.S. at the Bikini Atoll, Marshall Islands in 1946.
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Throughout her life, ethnomusicologist Helen Myers dedicated herself to exploring the connections between local East Indian music genres in Trinidad and their counterparts in northern India. Her research produced invaluable documentation of traditional songs and shed light on the rich musical heritage of these communities. In the 1970s, Myers focused on the music of elderly women of Indian descent in Felicity, central Trinidad, leaving a lasting impact on the descendants of those she interviewed. Her commitment to the Indo-Trinidadian community endured over the decades, culminating in a notable tour of India in 2005 with local chutney singers. Her work continues to be fondly remembered by those she engaged with and the broader community she studied. Myers once described herself on social media as a “Democrat, grandmother of 6 and mother of 3 sons, author of 5 books, and lover of reading. 7 cats.”
Helen Myers, the renowned American ethnomusicologist, passed away at the age of 78 on 24 June 2024.
– written and compiled by Mu Qian, Editor, RILM
As a tribute to Myers, a selection of her research from RILM Abstracts of Music Literature is presented below.
Myers, Helen, ed. Ethnomusicology. I: An introduction (United Kingdom: Macmillan, 1992). [RILM Abstracts of Music Literature, 1992-38948]
Abstract: This guide to ethnomusicology provides a comprehensive overview of the discipline, encompassing its history, scope, theory, and methodology. The guide is structured in two parts: one focusing on developments before World War II and the other on advancements since the war. It includes up-to-date reports and covers key areas such as ethnography, transcription, musical style analysis, and organology. Helen Myers contributed significantly to this work, authoring three chapters on ethnomusicology, fieldwork, and field technology. Other contributors include John Blacking, Bruno Nettl, Anthony Seeger, Mark Slobin, and Stephen Blum.
Myers, Helen, ed. Ethnomusicology. II: Historical and regional studies (United Kingdom: Macmillan, 1993). [RILM Abstracts of Music Literature, 1992-38948]
Abstract: This sister volume to the previous guide focuses on historical and regional studies within ethnomusicology. It features an introduction and includes seven chapters written by Helen Myers, covering a diverse range of topics, including British American music, Native American music, African American music, Latin American music, British American folk music, European American and Asian American music, and music of the West Indies. The volume provides an in-depth exploration of musical traditions and influences across these regions, representing an expanded field of ethnomusicological research. Other contributors include Max Peter Baumann, Theodore Levin, and David W. Hughes.
Myers, Helen. Music of Hindu Trinidad: Songs from the India diaspora (Chicago: University of Chicago Press, 1998). [RILM Abstracts of Music Literature, 1998-51243]
Abstract: In the early 19th century, Indian residents who were sent into slavery or indentured servitude in the West Indies brought their native songs with them to the sugar plantations of Trinidad. Through these songs and dances, they managed to preserve their Hindu culture and socioreligious identity. Today, these traditional songs continue to be performed at festivals and weddings, even though many of the participants no longer understand the literal meanings of the lyrics. The ongoing transformation of these songs becomes evident when researchers try to locate the original versions in India, where they sometimes no longer exist.
Myers, Helen and Umesh Chandra Pandey. Storytime in India: Wedding songs, Victorian tales, and the ethnographic experience (Bloomington: Indiana University Press, 2019). [RILM Abstracts of Music Literature, 2019-32038]
Abstract: This exploration into the narratives that emerge from ethnographic fieldwork focuses on how the authors’ research into Bhojpuri wedding songs intertweaves with their personal stories, collaborative work, and shared experience of reading Anthony Trollope’s The Eustace diamonds. As the narrative weaves through these interconnected stories, readers gain insight into the Bhojpuri wedding tradition through songs performed by Gangajali, along with access to the original song recordings and their translations. Interspersed with these musical explorations, Pandey reads and interprets The Eustace Diamonds, engaging with themes of colonialism and its pervasive influence on India and ethnographic research. The study combines everyday experiences with the highs and lows of fieldwork, blending the stylistic features of Victorian novels with the narrative structure of traditional Indian village tales, where stories unfold within stories. It challenges how ethnography is presented and what we learn in the field. Ultimately, the authors argue that scholarly writing is itself a form of storytelling and art, like the traditions it seeks to document.
Myers, Helen. “Indian, East Indian, and West Indian music in Felicity, Trinidad”, Ethnomusicology and modern music history, ed. by Stephen Blum, Philip Bohlman, and Daniel M. Neuman (Champaign: University of Illinois Press, 1991) 231–241. [RILM Abstracts of Music Literature, 1991-3053]
Abstract: The East Indian community in Felicity, Trinidad, has actively sought to reconnect with Indian musical traditions of their homeland, deliberately choosing to maintain their cultural heritage rather than borrowing from local styles. Their goal has been to revitalize Indian musical traditions in response to Western influences. The evolution of such musical practices in the community is traced from 1845 to 1991.
Myers, Helen. “The remembered rhythms of Trinidad: Bhojpuri chutney 2005 and its antecedents”, Remembered rhythms: Essays on diaspora and the music of India, ed. by Shubha Chaudhuri and Anthony Seeger (Kolkata: Seagull Books, 2010) 197–237. [RILM Abstracts of Music Literature, 2010-23417]
Abstract: Many Trinidadians of Indian descent maintain a nostalgic connection to their distant homeland. Chutney, a lively musical genre that originated in the West Indies with roots in South Asian culture, gained popularity in the 1980s by blending musical elements of various Trinidadian communities in innovative ways. Despite English being the primary language of the younger East Indian Trinidadians, chutney songs are predominantly performed in Hindi or Bhojpuri. The musical history of chutney in Trinidad highlights several key issues. Firstly, musical change was intentional and deliberate, with villagers actively discussing their musical choices. Secondly, different repertoires within a musical tradition evolve in distinct ways. In this context, the pace of change can be swift, especially with the emergence of new forms. Furthermore, terminology for describing music changed and became a topic of local debate. Some traditions, like certain wedding songs, did disappear entirely. Finally, living traditions are continually being reformed and reformulated.
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Chicago, the third largest in the United States, was not always the bustling metropolis it is today. It was originally a pristine prairie inhabited by Indigenous peoples, including the Potawatomi people, who referred to the area in their native language as Chigagou (or “wild garlic place”). The city’s modern history began in the 1780s when Jean Baptiste Point du Sable, a trader of African descent, established a trading post along the Chicago River at the southern end of Lake Michigan.
A drawing of Chicago from 1868.
Located at the crossroads of major railroads, Great Lakes shipping routes, and more recently, air travel, Chicago’s unique musical heritage reflects its role as a central hub in the United States. The city, often seen as the unofficial capital of the Midwest, which is considered the nation’s heartland due to its agricultural and industrial history, has a rich and diverse musical landscape. While Chicago’s affluent communities have long supported a vibrant array of orchestral, choral, and operatic institutions, the city is perhaps best known for its pivotal role in the development of blues, jazz, and house music.
Sones de México Ensemble
Additionally, Chicago’s immigrant communities have contributed a variety of folk and traditional music genres, adding to the city’s rich and multifaceted musical identity. The diverse folk and traditional music genres of Chicago are significant for two main reasons: first, they reflect the vibrant cultural practices of the city’s many immigrant communities, and second, Chicago played a crucial role in formalizing and preserving these traditions. Throughout much of the 19th century, a substantial portion of the city’s population (between 40 and 50 percent) was foreign-born, predominantly from European countries. Many folk music performances and events by immigrants took place at the Hull House, a major settlement house on the near west side of Chicago, founded in 1889 by Jane Addams and Ellen Gates Starr.
Hull House (circa 1905)
Chicago also has long been home to residents of Asian and Latino descent, with the first Chinese immigrants arriving in the 1870s following the completion of the transcontinental railroad. The foundations of today’s Chinatown can be traced back to the 1910s. Additionally, a vibrant Mexican community has been present since the early 20th century. An example of this cultural exchange is found in Silvano Ramos and Daniel Ramirez’s 1929 recording of El corrido de Texas in Chicago, which narrates the story of a migrant worker leaving his girlfriend in Texas to seek employment in Chicago and Indiana. The city’s Asian and Latino populations saw significant growth after the liberalization of U.S. immigration policy in 1965, leading to a flourishing of musical activities rooted in various cultural traditions. The Chinese Fine Arts Society, established in 1984, plays a key role in promoting Chinese music and dance, while the Sones de México ensemble, founded in 1994, has emerged as a leading performer of Mexican music in the United States.
A young Chuck Berry performing in Chicago (April 1956).
Chicago’s greatest contribution to rock ‘n’ roll lies in the influence of Chicago blues on early rock musicians. Additionally, the city played a significant role in shaping the genre through its prominent record labels. In 1955, Chuck Berry, inspired by Muddy Waters, recorded his breakthrough hit Maybellene at Chess Records in Chicago. Bo Diddley, another product of the Chicago blues scene, made a substantial impact on rock music in the 1950s with his innovative sound. Vee-Jay Records, a notable Black-owned label, emerged as a major competitor to Chess Records, achieving success with a diverse array of R&B, doo wop, blues, jazz, and rock records.
Read the full featured article on Chicago and its rich musical history in MGG Online.
Below, Muddy Waters performs at the 1981 Chicago Fest.
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Bernward Halbscheffel’s Lexikon Progressive Rock: Musiker, Bands, Instrumente, Begriffe provides more than 500 articles that feature not only classics of prog rock such as Procol Harum, The Nice, Yes, Emerson, Lake & Palmer, Genesis, and King Crimson, but also more recent groups like Dream Theater, Gazpacho, Glass Hammer, Porcupine Tree, Shining, Spock’s Beard, and Grand General. Representatives of progressive metal are also included, among them Opeth, Symphony X, and Epica. Although British and American prog mainstream is dominant, the lexicon also offers articles on obscure bands like Ozric Tentacles and The Legendary Pink Dots; progenitors of art rock like Roxy Music and 10cc; and the Canterbury scene with Delivery, Soft Machine, Henry Cow, and Caravan.
Halbscheffel features currents of retroprog, neoprog, and new artrock. The 2013 edition replaces some earlier articles on foundational musical terms with new articles that are specifically relevant for progressive rock, such as the entry on polyrhythmics. New articles focus on current bands like Nosound, Knight Area, and Flying Colors. Halbscheffel aptly summarizes this all-encompassing approach in the article Progressive rock, where he focuses on the history of the genre less as a stylistic history than as a history of a functionally oriented inventory of rock techniques and processes.
As pioneers of electropunk and techno, Deutsch Amerikanische Freundschaft (DAF, which means German-American Friendship) are regarded as one of the more innovative bands in new German music. Their song lyrics were provocative and minimal, featuring unusual synthesizer sounds set to cool drum beats and rejecting common song structures. The duo was founded in Düsseldorf in 1978 by Robert Görl and the Spanish-born Gabi Delgado-Lopez. The two had met a year earlier through the local punk scene. Together with three other musicians, they released their first LP Ein produkt der DAF in 1979. The album featured the sound that DAF became known for: electronic minimalism, which led the group to be associated with contemporary acts like the U.K.’s Throbbing Gristle and New York City’s Suicide.
DAF’s music became even more rhythmic on their second album Die kleinen und die bösen (1980). This was followed by the provocative single Der Mussolini (probably DAF’s best-known work to date) featuring lyrics that emphasized confrontation and minimalist beats that reduced the stiff marching style and thundering speech of reviled fascist dictators to a novelty dancefloor craze. Visually, their homoerotic leather outfits fit in well with the early synthpop duos of the day (OMD, Soft Cell, Blancmange, Cabaret Voltaire, Wham!) even though they never belonged to that scene. Overall, DAF’s style proved to immensely popular and made them one of the five biggest-selling acts in Germany in 1981.
By 1982, the group was finished. DAF’s final album Für immer was released after they disbanded–although today both Delgado-Lopez and Görl claim they never formally disbanded. The reason for ending the group was musical, explained Gabi-Delgado in an interview, and in his estimation the minimalist concept for the band had run its course. In the mid-1980s, however, the electronic music scene came to be dominated by DAF epigones. Their influence outlived their existence and inspired entire electronic (sub)genres like Detroit techno, Chicago house, German techno, industrial, and electronic body music (EBM).
This according to Das ist DAF: Deutsch Amerikanische Freundschaft: Die autorisierte biografie by Miriam Spies and Rüdiger Esch (Berlin: Schwarzkopf & Schwarzkopf, 2017; RILM Abstracts of Music Literature 2017-46785). Also find the entry on Deutsch Amerikanische Freundschaft in Das Gothic- und Dark Wave-Lexikon: Das Lexikon der schwarzen Szene (2003) in RILM Music Encyclopedias.
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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 →
