Category Archives: Popular music

by | June 9, 2016 · 6:00 am

Cruise showbands

cosmic band cruise ship

Cruise ships are among the most visible postmodern tourism products, and cruise tourists are the antithesis of cultural tourists.

Within the physical cocoon of the ship, a social and cultural cocoon is constructed by the cruise line, sheltering the temporary inhabitants of the ship from the realities of the ports visited. Despite the portrayal of a cruise as an exotic holiday, on board the ships construct a representation of Western culture, with the assistance of musical performances.

The contribution of the showband is central to the construction of a Western and cosmopolitan music culture within a deterritorialized and mobile geography. Through performance mode and genre, appearance, repertoire, and nationality, the showband constructs a facade of music culture; but the reality behind the facade is quite different. If the ship may be considered an empty vessel into which culture is poured, it is the music of ensembles such as the showband that creates and defines this culture.

This according to “Corporately imposed music cultures: An ethnography of cruise ship showbands” by David Cashman (Ethnomusicology review XIX [2014]).

Above and below, Cosmic Band in action.

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by | May 30, 2016 · 6:00 am

Boogaloo’s influence

‘boogaloo

In the 1960s boogaloo, a dance akin to the jitterbug, leapt out of New York’s black and Latino communities and swept across the U.S. Boogaloo music and dance also captured the hearts of white teenagers, driving men like Berry Gordy and the founders of Stax Records to find musicians who could capitalize on this crossover appeal.

Tupac Shakur, Dr. Dre, and other rappers are anointed heirs of these R&B musicians, as hip hop is firmly rooted in boogaloo.

This according to Boogaloo: The quintessence of American popular music by Arthur Kempton (New York: Pantheon, 2003).

Below, James Brown demonstrates.

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by | May 21, 2016 · 6:00 am

Lydia Mendoza lived it

Lydia Mendoza

From the age of 12 through a career that spanned eight decades, Lydia Mendoza was a beacon to Mexicans and Mexican-Americans, showing them that no matter how humble their situation was they had a culture worth celebrating.

In a 2004 interview, asked what happened to make her the first Mexican-American singing star, she replied “Whether I was singing a bolero or a waltz or a polka it didn’t matter. When I sang, I sang it so I felt like I was living that song. Every song I ever sang I did with the feeling that I was living that song.”

This according to “Lydia motion” by Garth Cartwright (fRoots XXVI/9:261 [March 2005] pp. 30–35, 41).

Today would have been Mendoza’s 100th birthday! Above, the singer in 1948; below, performing in 1975.

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by | May 8, 2016 · 6:00 am

Punta and Garífuna culture

Pen Cayetano and the Turtle Shell Band

The dance-song genre punta and its derivative, punta rock, are iconic of Garífuna ethnicity and modernity. Punta permeates performances of both secular and semisacred rituals, and it is the genre most often used for social commentary.

Punta rock arose from the need to create a new genre fusing elements of Garífuna culture and music that express both indigenous and urban social ideals. As such, it maintains its popularity because it incorporates both the traditional and the contemporary.

This according to “Ethnicity, modernity, and retention in the Garifuna punta” by Oliver N. Greene (Black music research journal XXII [fall 2002] pp. 189–216).

Above and below, Pen Cayetano and the Turtle Shell Band—the originators of punta rock.

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by | April 13, 2016 · 6:00 am

Al Green’s “Take me to the river”

Written and recorded by Al Green (guitarist Teenie Hodges gets a co-writing credit), Take me to the river straddles the line between sacred and secular—between sultry soul music and ecstatic gospel release. The sound is R&B with lashings of subtlety; it doesn’t sound like a band playing, it sounds like a lot of instruments humming.

Despite never being released as a single, Take me to the river was covered in turn by several other R&B musicians. Still, it took a band of CBGB-dwelling art school grads to fully realize the song’s potential.

Produced by Brian Eno, the Talking Heads version turns the original production inside out. In the original version, the strings, horns, organ, guitars, and Green’s wild-honey voice blend into a single swinging, winning thing, whereas the Heads/Eno version emphasizes open space and distinct sounds.

This according to “Take me to the river” by Tim De Lisle, an essay included in Lives of the great songs (London: Penguin, 1995 pp. 21–25; RILM Abstracts of Music Literature, 1995-20152).

Today is Green’s 70th birthday! Above, Green in 2010 (photo credit: Kingkingphoto&celebrity-photos.com, licensed under CC BY-SA 2.0).

Below, the original recording, followed by the Talking Heads version.

BONUS: Talking Heads in Stop making sense (1984).

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by | April 8, 2016 · 6:00 am

Yip Harburg, the Lemon-Drop Kid

 

Born Isidore Hochberg, the lyricist changed his name to Edgar Yipsel “Yip” Harburg when he married in 1923. In spite of a close childhood friendship—and some collaboration—with the Gershwin brothers, he did not consider making a living with poetry until the stock market crash in 1929 wiped out his profits as an industrial inventor and entrepreneur.

His first hit song was Brother, can you spare a dime?, with music by Jay Gorney. Although radio networks tried to ban the song for being sympathetic to the unemployed, Harburg was not discouraged from political commitment: He wrote one of the first antiwar musicals (Hooray for what!, 1937); the first all-black Hollywood musical for general audiences (Cabin in the sky, 1943); the first musical about feminism (Bloomer girl, 1944); and the first stage song about the emerging civil rights movement (The eagle and me from Bloomer girl). He was also the first to mount a fully integrated Broadway musical (Finian’s rainbow, 1947).

Harburg is best remembered for his collaboration on 111 songs with Harold Arlen, including those for The wizard of Oz.

This according to “The lemon-drop kid” by John Lahr (The New Yorker LXXII/29 [30 September 1996] pp. 68–74).

Today is Harburg’s 120th birthday! Below, Pete Seeger sings Brother, can you spare a dime?

BONUS: The classic Harburg wit.

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by | April 6, 2016 · 6:00 am

Finnish nationalism and neotraditional music

 

Music has played a critical role in the shifting spaces between the Finnish national imagination and the global marketplace.

The ways in which neotraditional musicians think and talk about past and present practices, the role of music in the representation of national identity, and the interactions of Finnish musicians with performers from around the globe illuminate the multilayered processes that have shaped and are shaped by new traditional music in Finland, illuminating the connections between music, place, and identity.

This according to Ilmatar’s inspirations: Nationalism, globalization, and the changing soundscapes of Finnish folk music by Tina K. Ramnarine (Chicago: University of Chicago Press, 2003).

Below, JPP—the group serves as one of the book’s case studies.

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by | March 31, 2016 · 6:00 am

The roots of Goa trance

DJ Laurent

To understand how a menagerie of Western misfits, searchers, junkies, and fugitives ended up dancing to a mutant strain of proto-techno on a beach on the Arabian sea, you have to go back to the all-night psychedelic rock jams played over massive beachside sound systems during the 1970s.

By the late 1980s electronic music and DJs had taken over the Goa dance scene. With the dust and heat of the coastal setting, vinyl was not a viable option for deejaying. Instead, DJs used cassette tapes played on professional Walkmans, which allowed for pitch manipulation and precise edits (vocals were often cut out of songs and hypnotic trance-like sections extended).

The key player in the early Goa trance scene was DJ Laurent. Playing to a crowd tripping on LSD and charas, he was a master at weaving eclectic musical sources into an organic progression that could last from dusk until dawn; from ominous twilight grooves to blissed-out, sun-kissed climaxes.

This according to “Unveiling the secret: The roots of trance” by Dave Mothersole (Dancecult: Journal of electronic dance music culture IV/1 [2012]). Above and below, DJ Laurent in action.

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by | March 28, 2016 · 6:00 am

Lady Gaga’s “Bad romance”

 

Performances by Lady Gaga, particularly her music video Bad romance, exemplify postmodern America’s preoccupation with spectacle. They expose how the gaze, as a public-driven or self-imposed zone of terror and destruction, inscribes potentialities of renewal, wherein the subject’s authenticity is reasserted through the very process of commodification, or a kind of singeing of the image.

Such crossings constitute what Baudrillard calls “a [postmodern] materialization of aesthetics where…art mime[s] its own disappearance”; they also expose the complex dystopias underpinning America’s bad romance with its own renewal.

This according to “Doing the Lady Gaga dance: Postmodern transaesthetics and the art of spectacle in Don DeLillo’s The body artist” by Pavlina Radia (Canadian review of American studies XLIV/2 [summer 2014] pp. 194–213).

Today is Lady Gaga’s 30th birthday! Below, the video in question.

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by | March 8, 2016 · 6:00 am

Indie pop and kitsch

 

Indie pop has had a complicated relationship with mass culture—it simultaneously depends upon and deconstructs notions of authenticity and truth, and it is especially adept at generating personal authenticity.

It is useful to turn to the concept of kitsch, understood as an aesthetic and not a synonym for bad. Kitsch functions to cultivate personal attachment in the face of impersonal mass culture; it is this aesthetic that indie pop has cultivated through its lo-fi and often nostalgic sound world and through its dissemination, which has relied upon dedicated collectors.

The honesty of indie pop does not arise from an illusion of unmediated communication, but instead from the emphasis on the process of mediation, which stresses the materiality of the music and the actual experience of listening.

This according to “‘…This little ukulele tells the truth’: Indie pop and kitsch authenticity” by Emily I. Dolan (Popular music XXIX/3 [October 2010] pp. 457-469).

Below, Stephin Merritt, whose music and career serve as a case study in the article.

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