Cinco de Mayo (May 5, the date of the Mexican Army’s 1862 victory over the French Empire at the Battle of Puebla) is celebrated in several countries outside of Mexico—not least in the U.S., where it is widely considered an occasion to eat Mexican food and drink margaritas. But in Mexico itself, the state of Puebla, where the battle occurred, is the principal place that celebrates the holiday.
The city of Puebla hosts the largest festival, which includes a massive parade and a re-enactment of the battle involving hundreds of locals dressed as French and Mexican soldiers. After the Mexican troops win, the celebration continues with music, dancing, and food.
The project was initiated by SEM’s Latin American and Caribbean Music Section and Board of Directors several years ago in support of the Society’s goal of expanding international communication in ethnomusicology. A detailed new introduction by León and Simonett surveys and contextualizes the history of Latin American ethnomusicology, opening the door for readers energized by the musical forms brought and nurtured by immigrants from throughout Latin America.
The Afro-Cuban music and dance genre rumba has historically been considered una cosa de negros (a black thing) and reviled due to racialized stereotypes that link the practice with el bajo mundo (the low life), excessive alcohol use, and violence. Nevertheless, the socialist government has sought to elevate rumba’s status during the past half century as part of a larger goal of foregrounding and valorizing the African contributions to Cuban identity and culture.
Rumba is the most significant and popular black-identified tradition in Cuba; in addition to its association with blackness, it is often portrayed as a particularly potent symbol of the masses and working-class identity, another reason why the government has aimed to harness rumba to its cultural nationalist discourse.
Despite the discursive valorization of the practice found in much Cuban scholarship and political rhetoric, rumba continues to be identified with a particular and marginalized sector of the population. In many ways, the complex situation of rumba performance conforms to the more general trend of contemporary racial politics on the island.
This according to “National symbol or ‘a black thing’? Rumba and racial politics in Cuba in the era of cultural tourism” by Rebecca Bodenheimer (Black music research journal XXXIII/2 [fall 2013] pp. 177–205). This issue of Black music research journal, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Textcollection.
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.
Provided mostly by vase paintings and murals, pictorial evidence of the musical practices of the Mayan Classic (ca. 250–900 C.E.) and especially of the Late Classic (ca. 600–800 C.E.) is abundant.
These depictions allow the identification of instrument types—many of them not found as artifacts in archaeological contexts—and their association with specific musical occasions.
What is not always as clear as it may appear is the past musical combination practice of the instruments (and vocal forms) represented in a given picture. Many representations of groups of musicians and musical instruments arouse doubts about their band-like organization or, put positively, give rise to questions about the possible devices used by their painters to indicate musical and social differentiations of such groups.
This according to “Trumpets in Classic Maya vase painting: The iconographic identification of instrumental ensembles” by Matthias Stöckli (Music in art: International journal for music iconography XXXVI/1–2 [spring–fall 2011] pp. 219–230).
Above, a Late Classic Mayan vase painting depicting a friction drum (center); below, John Burkhalter discusses and demonstrates this instrument (demonstration begins at 2:05).
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 →
Gertrude “Ma” Rainey’s Prove it on me blues affirms her independence from orthodox norms by boldly celebrating her lesbianism. Rainey’s sexual involvement with women was no secret with both colleagues and audiences. The advertisement for the song (above, click to … 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 →