Intertextuality is an integral part of Britten’s musical rhetoric in War Requiem, for which he interpolated nine of Wilfred Owen’s poems about World War I within the Requiem text.
Britten created a dialogue between the Requiem text and the poems, and between the Requiem genre and other works—in particular the medieval planctus and Bach’s Matthäuspassion.
During the Middle Ages, texts in Latin and the vernacular were interpolated into liturgies as commentary, sometimes adding an emotional response to the ritual. The War Requiem expresses a similar theological dialogue between traditional and nontraditional imagery in the postmodern age. Britten presents the voice of Owen’s soldier as the voice of Christ, expressing the pity of war.
This according to Benjamin Britten’s War Requiem: Parody and the transmutation of myth, Thomas Francis Rooney’s 1997 dissertation for Boston University (RILM Abstracts of Music Literature 1997-7442).
Today is the 60th anniversary of War Requiem’s premiere. The work was commissioned for the reconsecration of Coventry Cathedral, which had been destroyed in the Coventry Blitz on 14 November 1940. Above, the ruins of the original 14th-century structure; below, the same space as it looks today, serving as a courtyard adjacent to the new building.
BONUS: In the first section of the work’s Dies irae Britten contrasts the glorious trumpets of heaven in the Latin text with the bloody bugles of men in Owen’s Bugles sang; Mstislav Rostropovich conducts the London Symphony Orchestra and Chorus with the bass-baritone Bryn Terfel.
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The term “Asian American” refers to people of Asian descent who have settled in North America beginning in the mid-18th century. Encompassed within the term is a wide range of ethnic groups and immigrant experiences stretching from Japan, Korea, and China, to India, the Philippines, Vietnam, and the Middle East. The earliest Asian immigrants were Chinese, Japanese, Filipinos, and South Asians who came for economic reasons and worked on building the railroads or in agriculture. Subsequent waves of migration since the 1960s have included refugees escaping from political conflict in countries such as Korea, Vietnam, Cambodia, Iran, and Afghanistan. Laws passed in the United States such as the Chinese Exclusion Act of 1882 and the Asian Exclusion Act of 1924, which barred further immigration from Asia, and Executive Order 9066, which facilitated the relocation of Japanese Americans to internment camps during World War II, highlight instances where Asian immigrants encountered racism and segregation. Many have overcome such challenges by maintaining connections with their homelands, especially through music, dance, and the dramatic arts.
The diversity of social classes and ethnic heritages of Asians in North America are represented in a wide range of performance traditions. Using the term Asian American music, for instance, has been highly contested and can refer to any music made by Asian Americans or simply music made about the Asian American experience (Wong 2004). Some artists have voiced concerns about the phrase “Asian American music” suggesting it could be essentializing or implies a unified aesthetic. Dance scholars have made the case for establishing Asian American dance as a critical field of inquiry bringing topics of Asian American studies into dialogue with dance studies. By interrogating issues of racial belonging and identity, citizenship, and model minority stereotypes in the context of dance, the field offers a framework for Asian American embodiment.
The scope of Asian American music and performance also has a historical component given the different waves of migration. Early Chinese immigrants of the 18th century brought to North America their love of Cantonese opera and narrative song traditions often heard in the Chinatowns that emerged in cities across the continent. From 1890 to 1924, Japanese immigrants brought various folk, popular, and classical music and dance to places such as California and Hawai’i. After 1965, the constituency of Asian America was transformed by an influx of different types of migrants including laborers from the Philippines, China, and Japan, war refugees (Vietnam, Laos, Afghanistan), and educated professionals and wealthy entrepreneurs from across Asia.
Active scenes for various genres of Asian music and dance emerged along with newer styles blending Asian and Western musical elements. The establishment of San Jose Taiko in the context of the 1960s Asian American political movement opened a space of racial consciousness even as it forced dancers, choreographers, and musicians to navigate the external pressures of representing the often essentialized ideals of Asian America. Some immigrant musicians enthusiastically learned instruments such as piano and violin and became active in Western art music, citing it as a form of social capital that could lead to upward mobility. Others immersed themselves in jazz and hip hop, creating new experimental genres. Today, Asian Americans are singer-songwriters, metalheads, rappers, and performance artists as well as butoh dancers, taiko performers, and bhangra musicians. Each of these shifting artistic identities has contributed to the nuanced complexity of representation that comprises Asian American music and dance.
The following bibliography represents selected texts taken from RILM Abstracts of Music Literature that enhance our knowledge of music, dance, theater, and Asian American experiences. It comprises publications that detail varying perspectives, genres, mediums, and activities.
Written and compiled by Russ Skelchy, Associate Editor, RILM
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Baily, John and Asif Mahmoud. Tablas and drum machines: Afghan music in California (London: Goldsmiths College, 2005, motion picture). [RILM Abstracts of Music Literature, 2005-17147]
Abstract: A film exploring the musical life of the Afghan community in Fremont, California, with particular attention to issues of cultural identity.
Bryant, Lei Ouyang. “Performing race and place in Asian America: Korean American adoptees, musical theatre, and the land of 10,000 lakes”, Asian music: Journal of the Society for Asian Music 40/1 (winter–spring 2009) 4–30. [RILM Abstracts of Music Literature, 2009-344]
Abstract: The Walleye kid: The musical, written by R.A. Shiomi and Sundraya Kase with music and lyrics by Kurt Miyashiro, was one of two musical productions incorporating themes of transracial and transnational adoption staged in the Twin Cities in the spring of 2005. The musical, produced by the Minneapolis-based Asian American theater company Mu Performing Arts, follows a young Korean American adoptee’s journey of self-discovery while adjusting to life in rural, white Minnesota. The production is used as a case study to examine the creative processes used in contemporary Asian American artistic expression, the Korean American adoption experience in Minnesota, and the use of the musical theater to express complex issues surrounding the transnational adoption experience.
Cayari, Christopher. “The education of Asian American music professionals: Exploration and development of ethnic identity”, Bulletin of the Council for Research in Music Education 228 (spring 2021) 7–24. [RILM Abstracts of Music Literature with Full Text, 2021-3584]
Abstract: Asian American people make up approximately 5.8% of the U.S. population (U.S. Census Bureau, 2019) and pursue careers in a variety of musical professions. However, a monoracial view of Asian Americans that conceives of all Asian Americans as a homogenous group without regard to ethnicity or cultural background has led to widespread stereotypes. The desire to acculturate to U.S. culture and Western European art music ideals can pressure Asian Americans to play certain instruments, restrict their involvement to areas of music, or force them to portray their ethnicity in offensive ways. This study looked at the racial and ethnic identity development of nine Asian American music professionals from various career paths in education, performance, curation, and history through a Web survey and subsequent semistructured interviews. Findings pertained to the musical upbringing of participants both inside and outside of school, the social contexts that affected participants’ musical endeavors, pressures from dominant cultures that participants faced while in school and during their careers, and the actions participants took in their careers that were a result of growing up as Asian Americans in various music learning contexts (e.g., school, community, familial, and informal).
Chambers-Letson, Joshua. A race so different: Performance and law in Asian America (New York: New York University Press, 2013). [RILM Abstracts of Music Literature, 2013-29192]
Abstract: Taking a performance studies approach to understanding Asian American racial subjectivity, the author argues that the law influences racial formation by compelling Asian Americans to embody and perform recognizable identities in both popular aesthetic forms (such as theater, opera, or rock music) and in the rituals of everyday life. Tracing the production of Asian American selfhood from the era of Asian Exclusion through the Global War on Terror, the book explores the legal paradox whereby U.S. law apprehends the Asian American body as simultaneously excluded from and included within the national body politic. The last chapter examines the group Dengue Fever and the racialization of Cambodian-America.
Hong Sohn, Stephen. “Calculated cacophonies: The queer Asian American family and the nonmusical musical in Chay Yew’s Wonderland“, The journal of American drama and theatre (JADT) 29/1 (fall–winter 2017) 20p. [RILM Abstracts of Music Literature, 2017-50880]
Abstract: Chay Yew’s productions commonly address queer Asian American experiences and associated themes, including the struggle to survive amid hostile familial ties and exclusionary social contexts. This article explores such issues through an extended analysis of Wonderland, a dramatic production involving four roles. Three of the roles—a Man, a Woman, and a Son—comprise an Asian American nuclear family. The fourth figure, a Young Man, is revealed to be playing the Son as an adult. Each role bears the burden of expanding the audience’s vision to include the queer Asian American as part of a domestic social construct that better integrates non-normative sexualities as part of its core foundation. The article shows how Wonderland diagnoses this problem through its thematic depictions and offers an intriguing intervention through its deployment of form—what Yew describes as a “nonmusical musical”. I investigate the “nonmusical musical” as a quintessentially queer racial performance form that employs what I term as calculated cacophonies, which elucidates how Wonderland uses dialogic, sonic, and thematic relationalities to undercut the portrayed destruction of the Asian American family. The presence of calculated cacophonies allows Wonderland to spotlight some guarded optimism: there may be a sustained possibility for the queer Asian American son to find a place in the heteronuclear family.
Liu, Sissi. “‘Kungfu/jazz’ as a new approach to music theatre making: Fred Ho and ‘manga opera'”, Studies in musical theatre 11/2 (2017) 197–214. [RILM Abstracts of Music Literaturewith Full Text, 2017-35087]
Abstract: Kung fu and jazz—performing art forms that originated from the racial others—will be used as shorthand for two concurrent, interdependent, and dialectically opposing cultural processes: one that prioritizes boundary formation or reinforcement, and one that favors boundary elimination or crossing. The processes of kung fu and jazz are analyzed in the case of Ho’s Voice of the dragon (2006), and the paradoxical process of negotiating between the two are explored in Ho’s creation of a new genre, manga opera. I propose that in a world of increasing global encounters, racial and ethnic multiplicities, and political and cultural complexities, kung fu/jazz provides a politically progressive and transgressive approach to the process of boundary-conscious musical theater-making.
Nguyen, Mimi Thi and Thuy Linh Nguyen Tu. Alien encounters: Popular culture in Asian America (Durham: Duke University Press, 2007). [RILM Abstracts of Music Literature, 2007-17171]
Abstract: Showcases innovative directions in Asian American cultural studies by exploring topics ranging from pulp fiction to multimedia art and import-car subcultures. Contributors analyze Asian Americans’ interactions with popular culture as both creators and consumers. The volume reflects post-1965 Asian America paying nuanced attention to issues of gender, sexuality, transnationality, and citizenship, while unabashedly taking pleasure in pop culture. Issues of cultural authenticity are raised by addressing Asian American participation in hip hop and jazz, the emergence of an orientalist “Indo-chic” in U.S. youth culture, and the circulation of Vietnamese music variety shows. Taking popular culture seriously reveals how people imagine and express their affective relationships to history, identity, and belonging.
Sharma, Nitasha Tamar. Hip hop desis: South Asian Americans, Blackness, and a global race consciousness. Refiguring American music (Durham: Duke University Press, 2010). [RILM Abstracts of Music Literature, 2010-5669]
Abstract: Explores the worldviews of young U.S. people of South Asian descent (self-identifying as Desis) who create hip hop music. Through their lives and lyrics, hip hop Desis express a global race consciousness reflecting both their sense of connection with Black Americans as racialized minorities in the U.S. and their diasporic sensibility as part of a global community of South Asians. The author emphasizes the role of appropriation and sampling in the ways that hip hop Desis craft their identities, create art, and pursue social activism. Some of the Desi artists at the center of her ethnography produce what she calls ethnic hip hop, incorporating South Asian languages, instruments, and immigrant themes. Through ethnic hip hop, Desi artists such as KB, Sammy, and Bella Deejay express alternative desiness, challenging assumptions about their identities as South Asians, children of immigrants, minorities, and U.S. people. Desi artists also contest and seek to bridge perceived divisions between Black and South Asian Americans through racialized hip hop. It is described how they uncover connections between South Asians and Black Americans, highlighting in their lyrics links such as the relationship between Martin Luther King Jr., Malcolm X, and Mahatma Gandhi. By taking up themes considered irrelevant to many Asian Americans, Desi performers including D’Lo, Chee Malabar of Himalayan Project and Rawj of Feenom Circle create a multiracial form of Black popular culture to fight racism and enact social change.
Villegas, Mark R., Kuttin Kandi, and Roderick N. Labrador, eds. Empire of funk: Hip hop and representation in Filipina/o America (San Diego: Cognella, 2014). [RILM Abstracts of Music Literature, 2014-5390]
Abstract: Gives long overdue attention to the most popular cultural art form practiced by recent generations of Filipina/o American youth. The anthology features the voices of artists, scholars, and activists to begin a dialogue on Filipina/o American youth culture and its relationship to race, ethnicity, gender, sexuality, and class. The text also offers the opportunity to question the future of hip hop itself. Individual chapters explore Filipina/o American hip hop aesthetics, community-building, the geography of hip hop in Filipina/o America, sexuality and power, activism and praxis, visual culture, and navigating the hip hop industry. This text gives readers a thoughtful introduction to an often-overlooked aspect of American society and culture.
Wang, Oliver. Legions of boom: Filipino American mobile DJ crews in the San Francisco Bay Area (Durham: Duke University Press, 2015). [RILM Abstracts of Music Literature, 2015-13936]
Abstract: Armed with speakers, turntables, light systems, and records, Filipino American mobile DJ crews, such as Ultimate Creations, Spintronix, and Images, Inc., rocked dance floors throughout the San Francisco Bay Area from the late 1970s through the mid-1990s. This book chronicles the remarkable scene that eventually became the cradle for turntablism. These crews, which were instrumental in helping create and unify the Bay Area’s Filipino American community, gave young men opportunities to assert their masculinity and gain social status. While crews regularly spun records for school dances, weddings, birthdays, or garage parties, the scene’s centerpieces were showcases—or multi-crew performances—which drew crowds of hundreds, or even thousands. By the mid-1990s the scene was in decline, as single DJs became popular, recruitment to crews fell off, and aspiring scratch DJs branched off into their own scene. As the training ground for a generation of DJs, including DJ Q-Bert, Shortkut, and Mix Master Mike, the mobile scene left an indelible mark on its community that eventually grew to have a global impact.
Wong, Deborah. Louder and faster: Pain, joy, and the body politic in Asian American taiko. American crossroads (Berkeley: University of California Press, 2019). [RILM Abstracts of Music Literature, 2019-7730]
Abstract: A cultural study of the phenomenon of Asian American taiko, the thundering, athletic drumming tradition that originated in Japan. Immersed in the taiko scene for 20 years, the author has witnessed cultural and demographic changes and the exponential growth and expansion of taiko particularly in Southern California. Through her participatory ethnographic work, she reveals a complicated story embedded in memories of Japanese American internment and legacies of imperialism, Asian American identity and politics, a desire to be seen and heard, and the intersection of culture and global capitalism. Exploring the materialities of the drums, costumes, and bodies that make sound, analyzing the relationship of these to capitalist multiculturalism, and investigating the gender politics of taiko, the book considers both the promises and pitfalls of music and performance as an anti-racist practice. The result is a vivid glimpse of an Asian American presence that is both loud and fragile.
Wong, Yutian, ed. Contemporary directions in Asian American dance. Studies in dance history (Madison: University of Wisconsin Press, 2016). [RILM Abstracts of Music Literature, 2016-1207]
Abstract: The definition of Asian American dance is as contested as the definition of “Asian American”. The term encompasses not only a range of national origins but also a dazzling variety of theoretical frameworks, disciplinary methods, and genres—from traditional to postmodern to hip hop. Contributors to this volume address such topics as the role of the 1960s Asian American movement in creating Japanese American taiko groups, and the experience of internment during World War II influencing butoh dance in Canada. Essays about artists look closely at the politics of how Asian aesthetics are set into motion and marketed. The volume includes first-person narratives, interviews, ethnography, cultural studies, performance studies, and comparative ethnic studies.
Yoshihara, Mari. Musicians from a different shore: Asians and Asian Americans in classical music (Philadelphia: University of Temple Press, 2007). [RILM Abstracts of Music Literature, 2007-5967]
Abstract: An examination of the phenomenon whereby musicians of Asian descent enjoy unprecedented prominence in concert halls, conservatories, and classical music performance competitions. A confluence of culture, politics, and commerce after World War II made classical music a staple in middle-class households, established Yamaha as the world’s largest producer of pianos, and gave the Suzuki method of music training an international clientele. Soon, talented musicians from Japan, China, and South Korea were flocking to the U.S. to study and establish careers, and Asian American families were enrolling toddlers in music classes. This historical backdrop is punctuated by interviews with Asian and Asian American musicians, such as Cho-Liang Lin, Margaret Leng Tan, Kent Nagano, who have taken various routes into classical music careers. They offer their views about the connections of race and culture and discuss whether the music is really as universal as many claim it to be. A Japanese translation is cited as RILM 2013-34104.
Zhu, Ying and Quynh Nhu Le. “Body, time, and space: Poetry as choreography in Southeast Asian American literature”, Dance chronicle: Studies in dance and the related arts 39/1 (2016) 77–95. [RILM Abstracts of Music Literature, 2016-26748]
Abstract: This collaboration between a dance scholar and a literary/critical race studies scholar engages cross-disciplinary strategies of reading poetry to complicate contemporary discourses surrounding Southeast Asian American cultural productions. We offer an analysis of Phayvanh Luekhamhan’s Rubber bands and Diep Tran’s Schools, focusing on their incorporation of elements integral to both dance and Southeast Asian diasporic poetry: body, time, and space. Choreographic in form and content, these poems shed light on the embodied repercussions of imperialism, war, and migration, and call forth the moving body as central to both recording and cultivating the formation of communities in diaspora.
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Over 150 countries around the world celebrate Labor Day, or International Workers’ Day, on 1 May. With origins in the mid–19th-century eight-hour workday movement, this date (May Day) was established in 1889 by the first congress of the Second International to commemorate the 1886 Haymarket affair in Chicago. Today, the holiday functions largely to recognize the struggle and achievements of laborers everywhere. The criteria by which music making is judged as work, the power of collectives to safeguard the rights of music workers, and the determination of appropriate remuneration for musical services are constantly being negotiated by musicians and institutions. Simon Frith’s article “Are workers musicians?” (cited below)—an exploration of how UK musicians’ unions have been shaped by the conceptual division of the musician as laborer-craftsperson, or professional—ends with a familiar opposition: music as work versus music as play. Frith elaborates:
The belief that music—making music—is in itself, fun, a pleasurable activity that shouldn’t be thought of as work is embedded in our culture. Music is something humans do; we are all musicians—hence the vast number of amateur musicians, people who play for love. Such love of music is, of course, why people are willing to pay for musical labour in the first place, but it also means, perhaps, that they don’t really regard or music as work. Its value is precisely as non-work. Musicians may, then, be workers, but they shouldn’t be!
Aside from the reductive tone of this quote’s opening sentence (one might rightly question, “Whose ‘cultures’?” and “In which contexts?”), the musician as non-laborer (or player, rather than worker), is a common trope encouraged by the music industry, fans, journalists, and even pop musicians themselves. To cite just one examples of the latter, Lou Reed, in an interview for the documentary Rock & Roll, recounts the conditions that led to his place in The Velvet Underground. He recalls, “I had a real problem with authority. Always have. I had a real problem with being able to hold a job, a normal job. I only had, I think, three in my life. Some lasted a half hour and some half a day. I had often thought, like, ‘What are you going to do, for a job? You can’t do anything’. And I fell into the band thing.” The positioning of popular music making as a desirable alternative to the repressive power structures foisted upon those with “normal” jobs facilitates the notion that pop offers a high (or relatively high) degree of autonomy to its practitioners. Reed’s experimental—some would say, and did at the time, “unlistenable”—1975 album Metal machine music would serve as just one of innumerable sonic examples of musicians complicating this putative autonomy. Whether resulting from an interest in drones, noise, minimalism, and the postwar avant-garde, or a defiant gesture to RCA Records, pop audience expectation, and genre boundaries (or some, all, or none of these), it made a statement on the (perceived or real) options available to a pop musician.
Frith’s remarks on music’s pleasurability and Reed’s appeal to autonomy are tenacious elements of discourses surrounding popular music making that have at times led to pop musicians being denied the status of worker. This denial is worthy of inspection and holds implications for other forms of music-related activities, but it is also glaringly limited. A more complete picture of a topic as complex, wide-ranging, and wide-reaching as music and labor would include numerous genres (traditional, art, and pop musics), activities (composition, performance, editing, recording), organizations (unions, libraries, private companies, state institutions), and functions (entertainment, ritual, edification). And of course, in the spirit of the holiday, it is worth remembering that music may be mobilized to serve the struggle for workers’ rights more broadly, through protests and activist movements that operationalize the emotionality embedded in chants, songs, and melodic speech. People sound defiance, and that too does work.
The following bibliography presents a selection of texts taken from RILM Abstracts of Music Literature that may advance our knowledge and awareness of specific aspects of music and labor. It comprises publications that are international in scope and that detail varying perspectives, genres, collective activities, and economies. It is hoped that they will serve as a spark for further research. But perhaps leave that for tomorrow and take today off.
Written and compiled by Michael Lupo, Assistant Editor/Marketing and Media, RILM
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Absher, Amy. “Traveling jazz musicians and debt peonage”, American music: A quarterly journal devoted to all aspects of American music and music in America 37/2 (summer 2019) 172–196. [RILM Abstracts of Music Literature with Full Text, 2019-18326]
Abstract: The story of three brothers—Charles, Chester, and Morgan Jones—and their lives as itinerant jazz musicians in the 1930s reveals the ways in which Black musicians were still effectively enslaved by white club owners and law enforcement. In 1937, they were jailed as a result of debt peonage, wherein an employer, Dewey Helms, withheld pay supposedly in the service of debt owed by the musicians. Rarely does jazz scholarship document this system of debt peonage, and in this case, the documentation relies heavily on records of the FBI, who interviewed the brothers, Helms, and others as part of an FBI investigation. The kind of coerced labor involved in this story is well-documented in histories of the Reconstruction through World War II. Stories of Black musicians during this period, however, are often colored with a romanticized illusion of freedom rooted in the creative nature of their work. The difficulties in studying musicians such as the Jones brothers without access to oral histories, accounts of their performances, or memoirs are explored. One of the only ways to examine a story such as this is through the lens of slavery and labor culture.
Alisch, Stefanie. “‘I opened the door to develop kuduro at Jupson’: Music studios as spaces of collective creativity in the context of electronic dance music in Angola”, Contemporary music review 39/6 (December 2020) 663–683. [RILM Abstracts of Music Literature, 2020-61691]
Abstract: Demonstrates how studios producing the Angolan electronic dance music (EDM) kuduro (hard arse) in the capital Luanda are usefully investigated as social spaces of collective creativity. Interviews, observations, close listening, and ethnographic participation are triangulated. Researchers often portray kuduro and other EDM styles in the Global South using what I name the–scarcity-resilience narrative. This narrative gives short shrift to the rich cultural resources that feed into EDM styles. It perpetuates problematic stereotypes about African people and occludes the deliberate labor that kuduro practitioners (kuduristas) invest in their craft. As kuduristas routinely affirm that sociability drives their interpersonal creative processes, kuduro studios are portrayed as social spaces and kuduro’s collective creativity is construed through extended mind theory (EMT). In the analysis, first kuduro studios in Luanda are introduced broadly and then the focus is on two influential kuduro studios: JUPSON and Guetto Produções. It is shown how kuduristas mobilize their collective creativity inside the studio by tapping into aesthetic strategies and conventions of the rich popular culture that surrounds them. Via EMT, aesthetic dueling is portrayed through puto-kota (elder-younger) relationships, call-and-response, and urban vocal strategies as collectively maintained social institutions. Inside the studio, kuduristas translate these rich resources into the sonic materiality of kuduro tracks which, in turn, are designed to achieve maximum audience response through mobilizing the social institutions when radiating out into the world. The scarcity-resilience narrative of Global South EDM is de-centered by focusing on collective creativity and, as such, a fresh epistemological position is offered on the study of music studios, Global South EDM, and popular music in Angola.
Ayer, Julie. More than meets the ear: How symphony musicians made labor history (Minneapolis: Syren Book Co., 2005). [RILM Abstracts of Music Literature, 2005-7672]
Abstract: A history of the grassroots movement that transformed labor relations and the professional lives of U.S. and Canadian symphony musicians. The struggles and accomplishments experienced by many visionary leaders of the 1950s to 1970s offer inspiration to new generations of musicians, students, teachers, music lovers, labor historians, and orchestra administrators. Minnesota Orchestra case history documents the growth of a major American orchestra in dramatic detail and anecdotes, showing the profound effect the musician’s labor movement has had on the profession.
Hugh Ramapolo Masekela (4 April 1939–23 January 2018), South African trumpeter, flugelhornist, cornetist, composer, and singer
Abstract: What is the ultimate song to celebrate Workers’ Day? Many will suggest “The Internationale” which had its roots as a poem written in the aftermath of the Paris Commune in 1871 by Eugène Pottier, a transport worker. Set to music a few years later, it became the anthem for the wider progressive movement. But I would argue that trumpeter Hugh Masekela’s iconic and internationally popular song “Stimela”—the coal train—is perhaps a more appropriate anthem for Workers’ Day in southern and Central Africa. The song speaks about local history and the migrant labour system on the mines. “Stimela” reminds everyone that South Africa’s wealth and infrastructure was built on the back of labour from all over Africa. They were the force that modernized the country. But the song is also internationalist in focus. Later recordings of the song typically begin with bass rhythms and percussion mimicking the sound of a train on its tracks.
Dedić, Nikola. “Muzika između proizvodnog i neproizvodnog rada”, Challenges in contemporary musicology: Essays in honor of prof. dr. Mirjana Veselinović-Hofman/Izazovi savremene muzikologije: Eseji u čast prof. dr Mirjane Veselinović-Hofman, ed. by Sonja Marinković, Vesna Mikić, Ivana B. Perković, et. al. Muzikološke studije: Monografije. (Beograd: Univerzitet Umetnosti, 2018) 472–484. [RILM Abstracts of Music Literature, 2018-11468]
Abstract: Identifies three models through which music is connected with the economy. Autonomy of art is shown as utterly relative autonomy, while the labor in art (music) is treated as a socially and economically determined labor. Those three models are: art (1) as a simple commodity exchange that rests on the law of simple supply and demand, then art as (2) redistribution of income through the intervention of modern state that carries with it a certain social division of labor (productive and non-productive classes) and finally, (3) it is art as a social practice of forming a monopoly rent. In our contemporary, capitalist society all three models coexist. However, in the history of Western art this was not always the case, and that is why our three-part system can be applied historically: the first model, we call it premodern, is characteristic of most precapitalist societies (at a time when there was no art, only techne, and when there was no idea of the autonomy of art which is obviously a consequence of a very specific social division of labor); the second model, we call it modern, appears with the administrative, bureaucratic state; the third model arises with the evolution of capitalist forms of production that, at one point, through art markets and the culture industry, begin to co-opt and commodify cultural products. The second and third models are, therefore, historically extremely specific and occur exclusively in bourgeois, capitalist societies.
Dreyfus, Kay. “The foreigner, the Musicians’ Union, and the state in 1920s Australia: A nexus of conflict”, Music and politics 3/1 (winter 2019) 1–16. [RILM Abstracts of Music Literature with Full Text, 2009-3759]
Abstract: In September 1929, the general secretary of the Musicians’ Union of Australia (MUA) announced in the official journal, “there are no orchestras of any foreign nationality here now…the fight is over”, an extraordinary statement given that the nonindigenous musical traditions of this former British colony are entirely transplanted. The proximity of the date to the advent of sound films suggests a causal relationship, but the facts are more complex. The issue of foreign musicians became the site of a struggle for control of the labor market, a struggle rooted in the institutionalized racism of the Immigration Restriction Act of 1901 (the infamous so-called White Australia Policy), legitimized by the distinctive structures of the arbitration system and sanctioned by legal recognition of trade union autonomy with regard to membership regulation. The evolution and consequences of the MUA’s policy on foreign labor through the 1920s and its efforts to mobilize legislative support by appeals to popular concerns are examined.
Frith, Simon. “Are musicians workers?”, Popular music 36/1 (January 2017) 111–115. [RILM Abstracts of Music Literature, 2016-20901]
Abstract: Discusses working musicians in light of being considered laborers versus being considered professionals, and the historical role played by musicians’ labor unions.
Hildbrand, Sebastián Mauricio. “‘Todos unidos triunfaremos…’: La música para los gremios en el Teatro Colón durante el primer peronismo”, Recorridos: Diez estudios sobre música culta argentina de los siglos XX y XXI, ed. by Omar Corrado and Jorge Dubatti (Buenos Aires: Editorial de la Facultad de Filosofía y Letras UBA, 2019) 273–309. [RILM Abstracts of Music Literature, 2019-27072]
Abstract: In 1946, Colonel Juan Domingo Perón came to power legitimately through the efforts of various sectors of society that promoted his presidential candidacy; among them the fundamental support of an as yet dispersed and inorganic labor movement. From then until the coup that ended his first period in office in 1955, he served as an effective channel for union demands on the state, as is well known; less familiar are his efforts on behalf of labor rights for the musicians’ union, in particular at the Teatro Colón in Buenos Aires, which constitutes a significant chapter in the reconstruction not only of the history of the opera house, but of musical life during those first Perón years.
Kahn, Si. Habits of resistance: Cultural work and community organizing (Songspeech) (Ph.D. diss., Union Institute, Cincinnati, 1994). [RILM Abstracts of Music Literature, 1994-4550]
Abstract: Songspeech is a communication mode that is useful in multicultural communication and consciousness-raising. It draws on a number of traditional cultural forms, such as oral poetry, southern storytelling, midrash, theater, preaching, and unaccompanied song. Songspeech is located at the crossroads of cultural work, community organizing, and power, where multicultural communication forms an integral part of social change organizing. At the heart of this work are issues related to race, gender, class, and the complex interplay between them. Three southern contexts are discussed: black studies (emphasizing the 1960s civil rights movement), women’s studies, and labor studies. Examples are drawn from popular culture, multicultural studies, and social change theory and practice, including oral history, poetry, storytelling, and musical performance styles. Additional examples of the use of songspeech include the Dutch resistance to the Nazis, occupational stress, the relationship between social work and social change, the relationship between culture and community, and the need to develop habits of resistance to injustice.
Karmy, Eileen. “Musical mutualism in Valparaiso during the rise of the labor movement (1893–1931)”, Popular music and society 40/5 (December 2017) 539–555. [RILM Abstracts of Music Literature, 2017-28773]
Abstract: The Musicians’ Mutual Aid Society of Valparaíso was active from 1893 to well into the 20th century in what was then Chile’s main port city. I examine the characteristics of this social organization of Chilean musicians during the late 19th and early 20th centuries, and its relationship to the rising labor movement. Moreover, I report some relevant findings based on a range of archival material. To conclude, I discuss the role of the Mutual Aid Society of Valparaíso as a forerunner to the creation of the country’s first Musicians’ Union in 1931.
Milohnić, Aldo. “Performing labour relations in the age of austerity”, Performance research: A journal of the performing arts 17/6 (December 2012) 72–79. [RILM Abstracts of Music Literature, 2012-15379]
Abstract: Discusses labor in relation to the performance projects Call cutta (2005) and Call cutta in a box (2008) by the collective of theater directors Helgard Haug, Stefan Kaegi, and Daniel Wetzel, know as Rimini Protokoll.
Scherzinger, Martin. “Music, labor, and technologies of desire”, Sound and affect: Voice, music, world, ed. by Judith Lochhead, Eduardo Mendieta, and Stephen Decatur Smith (Chicago: University of Chicago Press, 2021) 197–223. [RILM Abstracts of Music Literature, 2021-3926]
Abstract: Speculatively and critically diagnoses new forms of labor, affect, and technology that have taken shape in recent decades, arguing that musical practices are at once historical precursors of current mutations across these domains, key players in the crystallization of their new contemporary forms, and sites where their new shapes may be discerned and critiqued today. In particular, the ways are critiques in which the indeterminacy of affect, along with the kinds of connection that such open affective experience can facilitate, might now fall prey to new forms of harvesting, extraction, and exploitation, which were unforeseen in earlier affect theory and in some musicological literature that valorized affective and emotional experience. Writing with an eye to recent developments at intersections of machine learning, advertising, and cognitive science, it is cautioned that affective arousal could be colonized by militarized adaptation in the same way that interactive instincts could be colonized by industrial interpellation.
Schinasi, Michael. “Zarzuela and the rise of the labour movement in Spain”, Popular entertainment studies 8/2 (2017) 20–37. [RILM Abstracts of Music Literature, 2017-26626]
Abstract: Zarzuela—Spanish lyric theatre—traces its extraordinary popularity on the Iberian Peninsula to the reign of Isabel II (1844–68). Thereafter it never lost its public appeal. In the 19th century cultural commentators debated its debt to 17th-century antecedents. Notwithstanding differing opinions on this, clearly its modern form emerged from Spanish musicians’ attempts to found a new national opera. When they failed to popularize a genre entirely in music, what remained was the zarzuela, which has both singing and spoken dialogue. This article focuses on the social nature of musicians’ hopes for a national opera, the way this arises from their difficult material situation in the face of competition from foreign music and artists, and the politics of early Spanish liberalism. After documenting the depth of artists’ concern with material life and the social language of their plan for action it suggests that we view the rise of the mature zarzuela in the light of Spain’s incipient labor movement. By doing so we in turn gain insight into an important aesthetic feature of zarzuela.
Schwab, Heinrich W. “Das Lied des Berufsvereine: Ihr Beitrag zur ‘Volkskunst’ im 19. Jahrhundrets”, Zeitschrift für Volkskunde 63 (1967) 1–16. [RILM Abstracts of Music Literature, 1968-2481]
Abstract: Investigation of the song repertoire of the labor organizations from the standpoint of the history of the genre and in its sociological and qualitative aspects. Describes the various organizational song books (chemists, post and telegraph assistants, railway workers, surveyors) and interprets the textual and musical symbolism of the special club” or “class” songs.
Stahl, Matt. Unfree masters: Recording artists and the politics of work. Refiguring American music (Durham: Duke University Press, 2013). [RILM Abstracts of Music Literature, 2013-9073]
American Idol Experience: Disney’s Hollywood Studios
Abstract: Examines recording artists’ labor in the music industry as a form of creative work. It is argued that the widespread perception of singers and musicians as free individuals doing enjoyable and fulfilling work obscures the realities of their occupation. Stahl begins by considering the television show American idol and the rockumentary Dig! (2004), tracing how narratives of popular music making in contemporary America highlight musicians’ negotiations of the limits of autonomy and mobility in creative cultural-industrial work. Turning to struggles between recording artists and record companies over the laws that govern their contractual relationships, Stahl reveals other tensions and contradictions in this form of work. He contends that contract and copyright disputes between musicians and music industry executives, as well as media narratives of music making, contribute to American socioeconomic discourse and expose basic tensions between the democratic principles of individual autonomy and responsibility and the power of employers to control labor and appropriate its products. Attention to labor and property issues in relation to musicians and the music industry can stimulate insights about the political, economic, and imaginative challenges currently facing all working people.
Toynbee, Jason. “The labour that dare not speak its name: Musical creativity, labour process and the materials of music”, Distributed creativity: Collaboration and improvisation in contemporary music, ed. by Eric F. Clarke and Mark Doffman. Studies in musical performance as creative practice (New York: Oxford University Press, 2017) 37–51. [RILM Abstracts of Music Literature, 2017-34150]
Abstract: Explicitly offers a predominantly macro-social account, with musical creativity approached through the lens of labor. The author presents a broadly Marxist critique of the traditional romantic ideology of creativity (IOC), pointing out some of the contradictions of a capitalist system that presents all labor as alienated while regarding creative production as no kind of labor at all. As a consequence, creativity is conceived of and presented as entirely individualist and psychic, despite its organization in terms of an industrial labor market (the cultural industries). This organization of labor is manifestly a system of distributed creativity, which nonetheless clings to the radical individualism of the IOC. Through an analysis of the creative labor processes in diverse musical genres (the symphony orchestra, singer-songwriters, rock bands), the author points out the ways in which musical production, though thoroughly assimilated into contemporary capitalism, demonstrates outlier, or eccentric, tendencies, in which the primary creative agents operate with a high degree of autonomy, and in which artisanal forms of working are perpetuated. From this macro analysis of the contradictorily distributed nature of musical creativity, the essay moves to material production, making extensive use of the idea of coded voices. He points to both the abstract (schematic) and the concrete character of the coded voice, and he identifies translation (intercultural borrowing) and intensification (intercultural development) as the two primary generative processes that act upon them.
Woolhouse, Matthew and Jotthi Bansal. “Work, rest and (press) play: Music consumption as an indicator of human economic development”, Journal of interdisciplinary music studies/Disiplinlerarası müzik araştırmaları dergisi 7/1–2 (spring–fall 2013) 45–71. [RILM Abstracts of Music Literature with Full Text, 2013-39541]
Abstract: Human development is addressed with respect to the United Nation’s Human Development Index (HDI), a composite statistic ranging from 0 (undeveloped) to 1 (highly developed). Rather than merely industrial output, the HDI expresses the level of human wellbeing within a country (and is therefore arguably better suited to the study of music downloading than a purely monetary indicator such as Gross Domestic Product). HDI depends on three main factors: life expectancy, educational opportunity, and standard of living. We explore relationships between music consumption, human development, work and leisure, and unemployment levels in 27 geographically and economically diverse countries. We hypothesize (1) that countries with high HDI values will have increased download variability between periods of work and non-work, due to elevated levels of consumption-based leisure, and (2) that countries with high levels of unemployment will have decreased download variability between periods of work and non-work, due to a decrease in the population for whom there is a clear distinction between work and non-work. A music database, consisting of over 180 million mobile-phone downloads, is used to investigate our hypotheses. We discuss our findings in respect of HDI, the European Sovereign Debt Crisis, literature on paid and unpaid work, and the types of leisure enjoyed by people in different countries.
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Seven strings/Сім струн(dedicated to Uncle Michael)*
For thee, O Ukraine, O our mother unfortunate, bound,
The first string I touch is for thee.
The string will vibrate with a quiet yet deep solemn sound,
The song from my heart will gush free.
My song o’er the earth’s distant reaches will fly in its task
With my dearest hopes as its guide;
Wherever it speeds o’er the world among mankind, ’twill ask
“Know ye where good fortune doth bide?”
And there somewhere yonder my song solitary will meet
With other such wandering lays,
And then, joining in with that loud-singing swarm, will fly
Away over thorn-studded ways.
’Twill speed over ocean’s blue bosom, o’er mountains will fly,
And circle about in free air;
’Twill soar ever higher far up in the vault of the sky
And maybe find good fortune there.
And finding it somewhere, that longed-for good fortune may greet
And visit our dear native strand,
May visit and greet thee, Ukraine, O thou mother most sweet,
Ill-starred and unfortunate land.
By Lesâ Ukraїnka, translated into English by Percival Cundy in Spirit of flames: A collection of the works of Lesya Ukrainka (New York: Bookman Associates, 1950)
*Uncle Michael was Ukraїnka's Uncle Mihajlo (Mihajlo Dragomanov, 1841-95), a significant Ukrainian cultural and political figure.
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Noll, William. “Cultural contact through music institutions in Ukrainian lands, 1920–1948”, Music-cultures in contact: Convergences and collisions, ed. by Margaret J. Kartomi and Stephen Blum. Australian studies in the history, philosophy and social studies of music 2; Musicology: A book series 16 (Sydney: Currency Press; New York: Gordon and Breach, 1994) 204–219. [RILM Abstracts of Music Literature, 1994-4762]
Abstract: In the first half of the 20th century, the networks of music institutions in the two zones of the Ukraine were largely conceived and implemented by urban-born and urban-trained activists who were consciously creating institutionalized links with rural populations. The music and dance practices developed and distributed through these institutions were derived from rural populations, although they were stylized, notated, and arranged by urban dwellers in ways that were thought to appeal to both urban and rural groups. Most of the musical performances took place in local centers that were part of a widespread national network. Activists in western Ukraine used music to help establish and maintain a Ukrainian national identity among a large rural population with ethnic minority status in the Polish state. In eastern Ukraine the music network was intended to be the primary shaping force of village musical culture.
Poljak, Dubravka. “Aspekt samoupravnosti u baladnih junaka ukrajinske narodne balade”, Zbornik od XXV kongres na Sojuzot na Združenijata na Folkloristite na Jugoslavija/Rad XXV kongresa Saveza Udruženja Folklorista Jugoslavije, ed. by Lazo Karovski and Goce Stefanoski (Skopje: Sojuz na Združenijata na Folkloristite na Jugoslavija, 1980) 109–112. [RILM Abstracts of Music Literature, 1999-31936]
Abstract: Examines the theme of self-determination in the Ukrainian heroic ballads.
Berthiaume-Zavada, Claudette. “Résonances de la bandoura ou la mémoire vive d’un peuple”, Construire le savoir musical: Enjeux épistémologiques, esthétiques et sociaux, ed. by Monique Desroches and Ghyslaine Guertin. Logiques sociales: Musiques et champ social (Paris: L’Harmattan, 2003) 129–142. [RILM Abstracts of Music Literature, 2003-16721]
Reproduction of an old-world style bandura made in Toronto by William Vetzal
Abstract: Considers the Ukrainian duma as a cultural artifact that reveals how knowledge can be built on the basis of and by means of music. The duma is a musical genre, a half-sung, half-recited epic with different accompaniments depending on the period (the lira, the kobza, and, more recently, the bandura). The bandura, a Ukrainian national symbol, is the guardian of the collective memory of the Cossack epics and of historical events. The Ukrainian duma is an example of a multifunctional form of expression in which the musical aspect is inseparable from the social, and where a musical instrument and a musical form can convey the values of a people and provide trails for the researcher to follow in understanding the behavior of a population.
Ostashewski, Marcia. “Identity politics and Western Canadian Ukrainian musics: Globalizing the local or localizing the global?”, TOPIA: Canadian journal of cultural studies 6 (fall–winter 2001) 63–82. [RILM Abstracts of Music Literature, 2001-22653]
Abstract: Explores how Ukrainian musicians in Western Canada use music to construct local senses of identity and Ukrainianness, while participating in a more global sense of Ukrainian history and nationhood.
Bajgarová, Jitka. “Ukrainische Musik: Idee und Geschichte einer musikalischen Nationalbewegung in ihrem europäischen Kontext—Lipsko, 7.–9. května 2006”, Hudební věda 2/43 (2006) 215–216. [RILM Abstracts of Music Literature with Full Text, 2006-30845]
Abstract: A report on the conference on Ukrainian music and nationalism, which took place in Leipzig from 7 to 9 May 2006.
Helbig, Adriana. “The cyberpolitics of music in Ukraine’s 2004 Orange Revolution”, Current musicology 82 (fall 2006) 81–101. [RILM Abstracts of Music Literature, 2006-8421]
Abstract: Analyzes the relationship between political activism and what the author terms cybermusicality—an engagement with Internet music and its surrounding discourses that enables musical creativity both online and off. By looking into cybermusical phenomena in a non-Western context, this study moves beyond geographically and culturally limited analytical approaches that privilege Web-based music in the West and promote an uncritical celebration of the Internet as a technology of only the developed world. Music and the Internet played crucial roles in Ukraine’s 2004 Pomarančeva Revolûcia (Orange Revolution) when nearly one million people protested against election fraud, mass government corruption, and oligarchic market reforms. Prior to 2004, media outlets in Ukraine such as television, radio, and newspapers were government-controlled and censored. In contrast, the Internet grew in popularity as a technology that people could trust and helped activate the masses in anti-government protest. The article analyzes the revolution’s music and recordings disseminated on the Internet and examines the representative power of political song. This repertoire functioned as a particularly salient expression of citizen empowerment through the interpretation and evaluation of truth (pravda), a concept understood in the rhetoric of the revolution as the public’s “right to know” what is at the core of post-Soviet Ukrainian government propaganda.
Kiânovs’ka, Lûbov Oleksandrìvna. “Soziokulturelle Funktionen der ukrainischen nationalen Chorbewegung in Galizien nach 1867”, Chorgesang als Medium von Interkulturalität: Formen, Kanäle, Diskurse, ed. by Erik Fischer, Annelie Kürsten, Sarah Brasack, and Verena Ludorff. Berichte des interkulturellen Forschungsprojekts Deutsche Musikkultur im östlichen Europa 3 (Stuttgart: Franz Steiner, 2007) 403–411. [RILM Abstracts of Music Literature, 2007-34444]
Ukrainian Bandurist Chorus 1999
Abstract: After 1867 cultural areas with a strong national patriotic component began to develop within the Ukrainian choral movement. Numerous Polish choirs (Echo, Lutnia (Lute), Lwowski chór męski (Lemberg men’s choir), etc.), and Ukrainian choirs (Teorban, Bojan, Bandurist, etc.) emerged which pursued national goals in addition to societal and social objectives. The socio-cultural functions of Ukrainian choirs, which were representatives of an ethnic group without a state of their own, are examined. Their functions can be summed up as follows: establishing a national mind-set, aided by the choral culture, which was the focus of the political elite; promoting the formation of a national identity and a national memory by reviving the (ethnic) song culture; furthering general musical education by providing knowledge of the great international and national works, previously inaccessible to many; musical education—the professional musical academies of the Ukraine subsequently developed from the music schools and choirs, stimulating musical creation—a whole host of “national” compositions were composed especially for choirs; representative tasks; the “transfer” of the political and socio-cultural structures of choirs to other organizations with a similar orientation such as publishing houses, museums, and libraries.
Wickström, David-Emil. “Drive-ethno-dance and Hutzul punk: Ukrainian-associated popular music and (geo)politics in a post-Soviet context”, Yearbook for traditional music 40 (2008) 60–88. [RILM Abstracts of Music Literature with Full Text, 2008-8821]
Ruslana in London, October 2016
Abstract: Focuses on how Ruslana, Gajdamaki, and Svoboda—contemporary groups playing Ukrainian popular music—fashion themselves based on their country of (perceived) origin and what role politics, history, and traditional music play in that process. Using a postcolonial perspective, the author argues that the identity constructed by Ruslana and Gajdamaki functions to assert Ukrainian sovereignty and thus distinguishes the Ukraine from its former colonizer Russia, while Russian-based Svoboda exoticizes the Ukraine by drawing on colonial representations of the country.
Kušnìruk, Ol’ga. “Refleksìâ nacìonal’nogo v muzičnomu diskursì”, Studìï mistectvoznavčì 4:28 (2009) 43–47. [RILM Abstracts of Music Literature, 2009-21736]
Examines the category of nationalism in music from the perspective of non-Russian musicology and proposes to introduce this category into the terminological apparatus of the modern Ukrainian musicology.
Wickström, David-Emil. Okna otkroj!—Open the windows! Scenes, transcultural flows, and identity politics in popular music from post-Soviet St. Petersburg (Ph.D. diss., University of Copenhagen, 2009). [RILM Abstracts of Music Literature, 2009-22095]
Abstract: Focuses on music production in post-Soviet St. Petersburg from the perspective of local groups, the processes that enable these groups to tour Central Europe, as well as how the groups respond to social and cultural changes in their creative work. The aim is to provide a better understanding of popular music’s role in society, especially related to music, migration, and transcultural flows, specifically focusing on the ties to the post-Soviet emigrant community in Germany. These findings also provide a deeper understanding of cultural processes in the second decade after the fall of the Soviet Union. The first part examines popular music production from a scene perspective as theorized by Will Straw (1991, 2004) and others. This is done based on experiences with the St. Petersburg group Svoboda. By tracing the social networks and hubs, as well as underlying discourses, an overview of music production in the St. Petersburg rock scene is given. The same approach is applied to the scene approach to the Russendisko, a fortnightly discotheque in Berlin run by two emigrants from the former Soviet Union playing post-Soviet popular music, with a high percentage of St. Petersburg groups. The Russendisko is special since it targets a German and not an emigrant audience. The focus is both on the Russendisko itself as well as related events in Germany. Drawing on Ulf Hannerz’s theorization of transcultural flows (1992, 1996) some of the (cultural) flows to and from St. Petersburg are traced. Here the focus is on the flow of music aided by media and people within the frames “form of life” and “market” to both St. Petersburg and Berlin. Since influences from the music style ska were quite prominent in the music heard at the Russendisko, the discussion centers around the presence of reggae and ska in St. Petersburg. Here again Svoboda, whose self-proclaimed style is Ukra-ska-Pung (Ukrainian ska punk) is used as the link between the two cities, especially since some of the group’s songs are also played at the Russendisko. An important connection between St. Petersburg and Berlin that has provided the basis for the Russendisko is the massive emigration from the former Soviet Union to Germany after 1990, which is also briefly discussed. The final part turns to identity constructions, especially how bands from St. Petersburg create a band image and market themselves. Here the focus is on how these constructions relate to concepts of collective identities, especially how groups assert their origin (from St. Petersburg/Russia) and ideas of Russian national identities. One notion of Russian national identity is that Russia, Ukraine, and Belarus historically belong together. Inspired by post-colonial theory, the relationship to Ukraine is given special attention by comparing representations of Ukraine by the Russian group Svoboda and the Ukrainian performer Ruslana. The last section returns to Germany and examines first how the band identities shift when promoted to a primarily non-Russian speaking audience within the Russendisko scene. At the same time the Russendisko seems to be part of a broader German and Austrian musical focus on the East–especially linked with music from the Balkans–and the discussion is broadened to include this perspective. Returning to the post-Soviet musicians living in Berlin, the discussion is rounded off by examining why the term diaspora is not applicable within the post-Soviet emigrant community. A related monograph is cited as RILM Abstracts of Music Literature, 2014-78783.
Yekelchyk, Serhy. “What is Ukrainian about Ukraine’s pop culture? The strange case of Verka Serduchka”, Canadian-American Slavic studies/Revue canadienne-américaine d’études slaves 44/1–2 (spring–summer 2009) 217–232. [RILM Abstracts of Music Literature, 2010-342]
Vêrka Serdûčka
Abstract: The Ukrainian cross-dressing and language-mixing pop star Vêrka Serdûčka (played by male actor Andrij Danilko) is the most controversial product of Ukrainian post-Soviet mass culture. Ukrainian nationalists reject Serdûčka as a parody of their nation, while Russians took umbrage at her 2007 Eurovision entry, which allegedly contained the words “Russia goodbye”. This article interprets the character of Serdûčka as a jester, who makes audiences laugh at their own cultural stereotypes and prejudices, and at the same time as a representative of Ukraine’s living traditional culture, reflecting an ambiguous national identity of this essentially bilingual country.
Lastovec’ka-Solans’ka, Zorâna Mykolaїvna. “Rol’ tradyciї ta nacional’nyh cinnostej u duhovnij kul’turi ukraїnciv”, Naukovij vìsnik Nacìonal’noï Muzičnoï Akademìï Ukraïni ìmenì P.I. Čajkovs’kogo 85 (2010) 36–50. [RILM Abstracts of Music Literature, 2010-16673]
Abstract: Discusses the Ukrainian sociocultural values through the prism of their traditions. Sociocultural dynamics of cultural development, individual ethnic-aesthetic culture, nation’s genetic memory, national self-identification, and their expression in musical art are analyzed.
Radzievskij, Vitalij Aleksandrovič. “Muzykal’naâ kul’tura na ukrainskom Majdane”, Muzykal’naâ kul’tura v teoretičeskom i prikladnom izmerenii. I, ed. by Irina Gennadievna Umnova (Kemerovo: Gosudarstvennyj Universitet Kul’tury i Iskusstva, 2014) 88–96. [RILM abstracts of Music Literature, 2014-80333]
Abstract: Describes the musical components of the majdan culture as the main sociocultural dimensions of the Ukrainian culture. The music of the Èvromajdan is discussed.
Schwanitz, Mirko. “Rüben sammeln und Sex Pistols hören: Die ukrainische Revolution und der Mut ihrer Künstler”, Österreichische Musikzeitschrift 69/2 (2014) 62–64. [RILM Abstracts of Music Literature, 2014-11161]
Abstract: Discusses the poet and writer Serhìj Žadan, who is considered one of the most powerfully eloquent poets in Europe, with reference as well to selected Ukrainian artists and their situation. Ukraine is presented as the country where most poets, authors, and singers are fighting fiercely for their vision of a new and freer homeland. The translator and author Ûrìj Prohas’ko figures as one of the most important cultural mediators between Ukraine and the German-speaking countries. Andrej Kurkov, internationally the best-known and most-translated Ukrainian author, offered prescient warnings about the scenario that has now come to pass.
Morozova, Lûbov’ Sergeevna and Katarzyna Kramnik. “Sounds of Maidan”, Glissando: Magazyn o muzyce współczesnej 26 (2015) http://glissando.pl/en/tekst/sounds-of-maidan/. [RILM Abstracts of Music Literature, 2015-3900]
Abstract: Discusses the soundscape of the Majdan Nezaležnostì (Independence Square) in Kiïv during Èvromajdan.
Sonevytsky, Maria. “The freak cabaret on the revolution stage: On the ambivalent politics of femininity, rurality, and nationalism in Ukrainian popular music”, Journal of popular music studies 28/3 (September 2016) 291–314. [RILM Abstracts of Music Literature, 2016-5972]
The Dakh Daughters at Rudolstadt-Festival 2016.
Abstract: In the winter of 2013, as dramatic political demonstrations overtook central Kiïv, Ukraine, screens around the world projected live video feeds of the protests first referred to as Èvromajdan, and later simply as Majdan. Social media was pivotal in inciting the groundswell of opposition that eventually led to the abdication of power by President Vìktor Ânukovič. As part of the broad social contest over meaning that has characterized the Ukrainian Majdan and the ongoing war in Ukraine’s eastern borderlands, online communities have interpreted Majdan-themed music videos in dialectically opposing ways, engaging in bitter feuds over the meanings of politically charged tropes on the comment boards of websites and social media feeds, each side accusing the other of propagandizing on behalf of either Putin’s Russia or the US and European Union. This polarized battle over interpretation often mirrored the entrenched discourse over Ukraine’s liminal geopolitical position: forever the quintessential borderland, buffering an expanding Europe from the Russian sphere of influence. This article considers one such contested performance that circulated in the form of an edited music video, the Èvromajdan performance of the piece Gannusâ by the Ukrainian freak cabaret act known as the Dakh Daughters, a Kiïv-based collective of female actors and musicians known for their dramatic, collage-based musical performance pieces.
Kiânovs’ka, Lûbov Oleksandrìvna. “Verluste des ukrainischen Musiklebens in der Periode der ‘Hingerichteten Renaissance’: 1930er Jahre und nach dem Zweiten Weltkrieg”, Musicology today: Journal of the National University of Music Bucharest 7/3:27 (July–September 2016) 241–258. [RILM Abstracts of Music Literature with Full Text, 2016-34688]
Abstract: Describes the tragic events of the Ukrainian musical culture in the period of Stalin’s terror. The author explains—from a social and political perspective—the reasons why Ukrainian art and the Ukrainian intelligentsia had been subjected to repression. Most of the prominent artists were murdered; other examples of reprisal are considered, against the director, actor, public figure Les’ Kurbas, and against choreographer, composer, manager Vasil’ Mikolajovič Verhovinec’. The cruel extinction of blind kobza-players under Harkìv is also described. Even after World War II, repressions against Ukrainian artists hadn’t been stopped, as we find out from the case of the composer Vasil’ Oleksandrovič Barvìns’kij.
Sonevytsky, Maria. Wild music: Sound and sovereignty in Ukraine. Music/culture (Middletown: Wesleyan University Press, 2019). [RILM abstracts of Music Literature, 2019-11778]
Abstract: What are the uses of musical exoticism? This book tracks vernacular Ukrainian discourses of wildness as they manifested in popular music during a volatile decade of Ukrainian political history bracketed by two revolutions. From the Eurovision Song Contest to reality TV, from Indigenous radio to the revolution stage, the author assesses how these practices exhibit and re-imagine Ukrainian tradition and culture. As the rise of global populism forces us to confront the category of state sovereignty anew, the author proposes innovative paradigms for thinking through the creative practices that constitute sovereignty, citizenship, and nationalism.
– Compiled by Katya Slutskaya Levine, Editor, RILM
Each Olympic Games is an excellent opportunity for the host country to showcase its soft power; we saw the pop music elements in the opening ceremony of London 2012, a combination of local and international performances in the opening ceremony of Seoul 1988, as well as the German works presented by the Nazis through the music competition of Berlin 1936. Of course, the Olympics cannot be divorced from politics, and the Los Angeles, Moscow, and Munich Games were inevitably colored by the Cold War. What role did music play in this? And finally, what is the relationship between the individual and the times in these grand narratives?
-Mu Qian, Editor, RILM
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Porta Navarro, Amparo, José María Peñalver Vilar, and Remigi Morant Navasquillo. “Music of the inaugural ceremony of London 2012: A performance among bells”, International review of the aesthetics and sociology of music 44/2 (December 2013) 253–276. [RILM Abstracts of Music Literature, 2013-15376]
Abstract: The music of the Olympic Games, especially that of their grandiose rituals and ceremonies, can be considered a great study laboratory due to its relevance, selection of contents, production forms, diffusion, and also because of its capacity of being a synthesis of mediums, supports, and musical tendencies. This research studies the music of the inaugural ceremony of London 2012, and examines it by means of musical analysis and also content revision, studying the music that is listened to and its characteristics, the way it is built up, and its effects and tendencies. This ceremony would not make any sense without music. Music acts as an emotional catalyst and also as a metronome of the dynamism of the show and, finally, it shows its capacity to persuade, to move, and to become a symbol of identity, achievements, and agreements among cultures.
Dilling, Margaret. “The script, sound, and sense of the Seoul Olympic ceremonies”, Contemporary directions: Korean folk music engaging the twentieth century and beyond, ed. by Nathan Hesselink. Korea research monograph (Berkeley: University of California, 2001) 173–234. [RILM Abstracts of Music Literature, 2001-10756]
Abstract: From the outset, the scenario planning committee for the 1988 Games of the XXIV Olympiad in Seoul identified three crucial desiderata: a universal theme, a distinctly Korean approach, and a sense of something new and different. Musically, the first goal was met with the official song, Hand in hand with music by Georgio Moroder and lyrics by Tom Whitlock; the second by the inclusion of modified examples of indigenous Korean music and dance genres; and the third by the inclusion of music by contemporary Korean composers. The processes through which these elements were implemented are explored through interviews with those involved; particular attention is given to the controversies surrounding new works by Kang Sukhi and Hwang Byung-ki (Hwang Byeong-gi).
Gilbert, Janet Monteith. “New music and myth: The Olympic Arts Festival of Contemporary Music”, Perspectives of new music 22/1–2 (fall–winter–spring–summer 1983–1984) 478–482. [RILM Abstracts of Music Literature with Full Text, 1984-14276]
Abstract: Report on the festival held in Los Angeles in June 1984. Many of the works programmed expressed a common theme: the creation of mythological or cosmic music produced or supported by a sophisticated technology.
Kuharskij, Vasilij Feodos’evič. “Vospevaja idei mira, družby, gumanizma…”, Sovetskaâ muzyka: Organ Soûza sovetskih kompozitorov i Sektora iskusstv Narkomprosa 6 (1980) 2–5. [RILM Abstracts of Music Literature, 1980-20149]
Abstract: Deals with the tasks and goals of the cultural program for the Moscow Olympic Games in 1980. Surveys the musical undertakings, concert programs, and the participation of well-known Soviet performers.
Wichmann, Siegfried, ed. World cultures and modern art: The encounter of 19th and 20th century European art and music with Asia, Africa, Oceania, Afro- and Indo-America—Exhibition on the occasion of the games of the 20th Olympiad, Munich 1972: June 16 to September 30, Haus der Kunst (München: Bruckmann, 1972). [RILM Abstracts of Music Literature, 1974-43]
Abstract: Abbreviated version of the German exhibition catalogue. Contains several additional contributions. The relevant chapters are Orientalism in music, Asia and music since Debussy, Music of Negroes and American Indians, and Sound Centre (an attempt at a synthesis of global music cultures). Contributions are by Ramón Pelinsky, Claus Raab, and Dieter Schnebel.
Lazzaro, Federico. “800 mètres d’André Obey: Drame sportif, grec et musical”, Les cahiers de la Société Québécoise de Recherche en Musique 20/1 (printemps 2019) 57–80. [RILM Abstracts of Music Literature with Full Text, 2019-23489]
Abstract: 800 mètres is a sports drama born out of the stadium for the stadium, staged at Roland-Garros in 1941 together with Aeschylus’s The suppliants. The music for both plays, now lost, was by Arthur Honegger. Inspired by Greek tragedies in both its formal and dramaturgical conception, 800 mètres is the translation into words, gestures, and sounds of the thoughts that André Obey expressed at the time of the 1924 Olympic Games in Paris. Obey was one of the main actors in the reflection on the relationship between music and sport. In promoting sports among French intellectuals, Obey advocated for the birth of an Olympic art and elaborated a rich metaphorical portrait of sport as music. Based on textual, iconographic, and sound archival documents, the genesis of 800 mètres is reconstituted, how this drama stages Obey’s philhellenic ideas is shown, and the complex musical-dramatic conception of the work is discussed.
Heinze, Carsten. “Der Kunstwettbewerb Musik im Rahmen der Olympischen Spiele 1936”, Archiv für Musikwissenschaft 62/1 (2005) 32–51. [RILM Abstracts of Music Literature, 2005-1103]
Abstract: Although the Olympic Art Competitions were introduced in 1912, they generated little public interest until 1932. The Nazis were determined to set new standards with this concomitant event in 1936 and used the forum to present to the world the towering achievements of German art, which in the meantime had been purged of all elements considered degenerate. The exploitative process is reconstructed as it pertained to the musical segment of the competition, which culminated in a grand Olympic concert, the first of its kind. Leaving nothing to chance in their erection of a new monumental style, the Nazis awarded medals to each of the four German works submitted.
Jiang, Zhiguo. “Taiwan wuqu hesheng yanjiu”, Zhongguo yinyuexue/Musicology in China 1:82 (2006) 32–42. [RILM Abstracts of Music Literature, 2006-3847]
Abstract: Analyzes harmonic material in Jiang Wenye’s orchestral work Taiwan wuqu (Taiwan dances), op. 1 (1934). Jiang Wenye (1910–83) was a pioneer among Chinese composers using modern composition techniques, and his was the first Chinese work to receive a top prize in international competition, at the Olympic International Music Competition in Berlin, 1936.
In 1975, during the transition in Greece from military dictatorship to democracy, the composer Manos Chatzidakis was appointed director of the Third Program of Ellīnikī Radiofonīa and asked the choreographer and director Reggina Kapetanaki to help him create an educational radio show for small children.
The result of this collaboration was Edō Lilipoupolī (“Here is Lilliput”), set in an imaginary world loosely based on Jonathan Swift’s Gulliver’s travels. The show’s locations and characters could often be identified by older listeners as satirical references to Greek places and people, and songs composed for it became popular vehicles of political commentary. Sometimes the satire bit too deeply for the government, which accused the creators of producing Communist propaganda, but Chatzidakis, thanks to his personal prestige, was generally able to protect them. The program ran until 1980.
This according to “Children’s songs as socio-political comment in the Greek radio show Edō Lilipoupoli” by Aikaterinī Giampoura, an essay included in Radio art and music: Culture, aesthetics, politics (Lanham: Lexington Books 2020, 235–54).
The toyi-toyi is a high-kneed, foot-stomping dance, rhythmically punctuated by chants and call and response. It can be observed at almost any kind of protest in South Africa and Zimbabwe today.
Many people associate it with the South African township protests of the 1980s, when young men toyi-toyied as they confronted police or attended political funerals and protests. But its origins are in fact much further away, and they tell us about a much longer, global history of political and military struggle. This story played out across Africa, moving from north to south, all the way from Algeria to South Africa, with stops in Tanzania, Zambia, Angola, and Zimbabwe along the way.
Since taking office in May 2016, Philippine president Rodrigo Duterte has actively pursued his “war on drugs”. Although the war is framed as benefitting the common good, its objectives extend Duterte’s authoritarian rule over the country. The war on illegal drugs and drug traffickers has been a major issue in the Philippines in recent years, and Duterte’s supporters argue that it has made the Philippines safer by rooting out criminal behavior. Others attest that the name itself is a misnomer, instead calling it a war on the poor since it has largely been the urban poor who have been the targets of extrajudicial killings carried out by the police.
Philippine National Police (PNP) statistics put the total number of people killed in the war on drugs at around 8,000 since July 2016. Others suggest that the actual number is closer to 30,000 killed, and the killings have intensified during the COVID-19 pandemic due to unnecessary arrests made under lockdown. Public figures who have openly criticized Duterte and the drug war have been punished and silenced. For instance, it is suspected that a court convicted Maria Ressa, head of the Philippine news website Rappler and 2021 Nobel prize laureate, in June 2020 on politically motivated charges of cyber libel due to Rappler’s consistent coverage of the drug war. It is also strongly suspected that the forced closure of ABS-CBN, the Philippines’ largest television network, in 2020, was due to their coverage of the drug war.
Duterte holding a sniper rifle
(Noel Celis/AFP Photo)
Besides these well-publicized cases, the effects of the drug war have been primarily felt by low-income families who, in many cases, have become poorer due to the loss of a father or brother. In addition to experiencing the psychological distress of losing a loved one, families have had to leave their homes and take children out of school. Further stress has been placed on the remaining parent and on family members who, in many cases, have had to take on additional jobs to support the family. The aftershocks of the killings resonate for years to come.
Musicians and artists have been at the forefront of resistance to Duterte’s drug war. Two Manila rappers, BLKD, whose stylized name derives from the Tagalog word balakid (obstacle, barrier), and Calix have become quite popular in the underground Philippine hip-hop scene through Manila’s FlipTop Battle League, a showcase for some of the country’s best local hip-hop talent. BLKD and Calix have performed at several benefit concerts and have worked together as the group Kolateral to release the concept album, Kolateral (Collateral) in 2019 and an EP, Kolateral: Buelo (Collateral: Buzz) in 2018, which explore the machinery and bureaucracy behind Duterte’s war on drugs. Themes for their music draw directly from government memoranda, executive orders, and “mission orders” to expose the government organizations who have carried out Duterte’s decrees.
Cover art for the album Kolateral: Buelo (Collateral: Buzz)
“Makinarya” (Machinery) begins with a sound clip from a Duterte speech encouraging police to kill suspected drug dealers openly in the streets. The song’s initial beat is inspired by the sound of police knocking on doors as they search neighborhoods for suspected drug users. The lyrics to “Makinarya” explore how Duterte’s words are weaponized, literally transforming into bullets. The lyrics insist that although Duterte may not be the one personally pulling the trigger, he is responsible for the thousands killed. The song also explores the perspective of government employees who translate the Duterte regime’s ideas about the drug war into actual state policy. They describe how these orders travel through the government bureaucracy, culminating in orders given to police, local government officials, and barangay (neighborhood) leaders to eliminate suspected drug users and sellers.
Searching through the literature related to music and protest in RILM Abstracts of Music Literature, we find articles, books, and edited volumes focusing on protest songs across the globe, including some on the Philippines and hip-hop respectively. The following annotated bibliography highlights a few of these works.
Rank-and-file supporters of the Bangsamoro rebellion (the fight for a breakaway state in the Philippines, 1972–77, among indigenous Muslims) articulated their personal sentiments about the war in a genre called rebel songs. The lyrics reveal that fighters’ personal aspirations often diverged from the official aims of separatist leaders. An analysis examines how rebel songs transitioned into Moro songs (a song repertoire of the Moro people) in the post–martial-law era, and why they came to more narrowly reflect the movement’s official goals of Moro unity and Islamic renewal.
La Rosa, Alma de and Anna Leah de Leon. “Protest music: Before, during and after EDSA”, 1789-1989: Musique, histoire, démocratie, ed. by Antoine Hennion. Recherche, musique et danse 6–8 (Paris: Maison des Sciences de l’Homme, 1992) 803–806. [RILM Abstracts of Music Literature, 1992-7501]
Examines songs before, during, and after the successful revolt against Ferdinand Marcos (1986); the revolutionary songs were not Philippine in origin but came from the U.S.
Maxino-Baseleres, Rosario and Zeny Sarabia-Panol. “Bayan ko and other songs: The soundtrack of Philippine political activism”, Music as a platform for political communication, ed. by Uche Onyebadi. Advances in media, entertainment, and the arts (Hershey: Information Science Reference, 2017) 1–30. [RILM Abstracts of Music Literature, 2017-53133]
Using historical and content analysis, this essay examines the role of music in the political awakening of Filipinos through the years. The researchers are mainly interested in popular music, and anchor the study on concepts of popular culture and the process of meaning-making. This study therefore recognizes the intersection of music as a universal element of popular culture and politics. It argues that politicized music in the Philippines is a contested site where meanings are negotiated and where the music of colonizers or a despotic ruler collides with songs of protest or resistance. While samples of the songs that defined various historical periods are analyzed, focus is on the anthems of the student protest movement of the 1960s, 70s, 80s, and 90s that led to the People Power Revolution. Attention is given to the message and why the lyrics resonated and galvanized Filipinos to action.
Bodden, Michael. “Rap in Indonesian youth music of the 1990s: Globalization, outlaw genres, and social protest”, Asian music: Journal of the Society for Asian Music 36/2 (summer–fall 2005) 1–26. [RILM Abstracts of Music Literature, 2005-7366]
In 1995 B.J. Habibie, the Indonesian Minister of Research and Technology, sharply criticized the rising popularity of rap, punk, and hard rock among Indonesian youth. He considered rap a vulgar and inappropriate North American influence on Indonesian culture. Rap artists asserted that their use of rap in Indonesia as a form of protest against oppressive conditions in an authoritarian state distinguishes it from North American rap. A reprint is cited as RILM 2012-15686.
Saavedra Casco, José Arturo. “The language of the young people: Rap, urban culture and protest in Tanzania”, Music and protest, ed. by Ian Peddie. The library of essays on music, politics and society (Farnham: Ashgate, 2012) 273–292. [RILM Abstracts of Music Literature, 2012-15681]
Briefly recounts a history of rap in Tanzania, the social and political contents of Tanzanian hip-hop songs, the characteristics of the messages, and their impact on Tanzanian youth. It also describes local elements, besides the use of Swahili language, contained in Tanzanian rap that were inherited from pre-colonial Swahili poetry. Finally, it gives several examples of the social and protest contents in songs of remarkable Tanzanian hip-hop artists, such as Mr. II, Professor Jay, and Wagosi wa Kaya.
Norton, Barley. “Vietnamese popular song in 1968: War, protest and sentimentalism”, Music and protest in 1968, ed. by Beate Kutschke and Barley Norton. Music since 1900 (New York: Cambridge University Press, 2013) 97–118. [RILM Abstracts of Music Literature, 2013-4247]
Examines how the experience of war influenced musical expression and how musical protest was configured in relation to the fractious politics of war. Although much musical activity in both Vietnams around 1968 was connected in some way to the conflict, this essay is restricted to an examination of Vietnamese popular song, known as ca khúc. Ca khúc was one of the most influential mediums for protest and for the expression of sentiments about war.
Illiano, Roberto, ed. Protest music in the twentieth century. Music, criticism & politics 1 (Turnhout: Brepols, 2015). [RILM Abstracts of Music Literature, 2015-15649]
This collection is about protest music and dissident composers and musicians during the twentieth century, with a particular focus on the forms with which dissent may be expressed in music and the ways in which composers and performers have adopted stances on political and social dissent. In 21 articles, scholars of different nationalities explore the way protest music is articulated in artistic-cultural discourse and political matters, as well as the role it played in situations of mutual benefit. Moreover, the phenomenon of dissent is investigated in the context of musical historiography and criticism, approaching the topic from historical, sociological, and philosophical points.
Onyebadi, Uche, ed. Music as a platform for political communication. Advances in media, entertainment, and the arts (Hershey: Information Science Reference, 2017). [RILM Abstracts of Music Literature, 2017-53131]
A comprehensive reference source for the latest scholarly perspectives on delivering political messages to society through musical platforms and venues. Innovative research topics on an international scale, such as election campaigns, social justice, and protests, are highlighted.
Ellison, Mary. Lyrical protest: Black music’s struggle against discrimination. Media and society(London: Oxford University Press, 1989). [RILM Abstracts of Music Literature, 1989-5948]
The coupling of Black music and protest happened naturally. Since the first songs by blacks were heard in Africa, black music has expressed resistance to oppression. Black music reflects life in a very balanced way. Music explores the human choices for black people through the words of the songs, supported by the music of the songs.
Lewis, George H. “Storm blowing from paradise: Social protest and oppositional ideology in Hawaiian popular music”, Popular music 10/1 (January 1991) 53–68. [RILM Abstracts of Music Literature, 1991-10789]
Hawaiian protest music originated as a reaction to the negatively perceived cultural and ecological impact of the commercialization of Hawaiian culture and music beginning in the early 20th c. The main view was that commercialized music trivialized the Hawaiian people and supported the destruction of their land and past. Lyrics sung in Hawaiian and expressing hostility towards tourists and criticism of their impact on Hawaii became characteristic of Hawaiian Renaissance music.
Samson, Valerie Brooks. “Music as protest strategy: The example of Tiananmen Square, 1989”, Pacific review of ethnomusicology 6 (1991) 35–64. http://ethnomusicologyreview.ucla.edu/sites/default/files/prevol6.pdf. [RILM Abstracts of Music Literature with Full Text, 1991-11064]
A first-hand account of the role of singing, chanting, recorded music in uniting the populace during the struggle for control of the square from April to June 1989, from the early demonstrations through the imposition of martial law to the military invasion; the singing of the Internationale assumed particular significance.
Sharp, Chesla. “Coal-mining songs as forms of environmental protest”, Journal of the Appalachian Studies Association 4 (1992) 50–58. [RILM Abstracts of Music Literature, 1995-9321]
Many of the Appalachian miners’ protest songs were written during the Harlan County coal strikes of the early 1930s. Over time the nature of these songs changed: Early songs expressed cries of desperation, or the awareness of a problem without commitment to action; later songs urged audiences to connect with a movement or ideology.
Treece, David. “Guns and roses: Bossa nova and Brazil’s music of popular protest, 1958–68”, Popular music 16/1 (January 1997) 1–29. [RILM Abstracts of Music Literature, 1997-459]
Traces developments in Brazilian popular music between 1958 and 1968, with close attention to the interaction of politics, economics, and culture. Antonio Carlos Jobim, Carlos Lyra, Baden Powell, Edu Lobo, Geraldo Vandré, and many other figures are discussed, with analysis of musical examples.
Grossman, Alan and Áine O’Brien. “Kurdish lyrical protest: The terrain of acoustic migration”, Journal of ethnic & migration studies 32/2 (March 2006) 271–289. https://doi.org/10.1080/13691830500487365. [RILM Abstracts of Music Literature, 2005-50515]
Foregrounds acoustic memory and migration in the production of a performative ethnographic documentary about the exiled Kurdish singer and composer Muhamed Abbas Bahram, one of many accomplished Kurdish musicians residing in Western Europe. The title of the documentary, Silent song, alludes to a poem written in 1976 by a Kurdish radio and television broadcaster commemorating the musician’s refusal to perform in a concert at the Institute of Fine Arts in Baghdad before an audience of Ba’ath party members.
Makina, Blandina. “Re-thinking white narratives: Popular songs and protest discourse in post-colonial Zimbabwe”, Muziki: Journal of music research in Africa 6/2 (November 2009) 221–231. https://doi.org/10.1080/18125980903250772. [RILM Abstracts of Music Literature, 2009-11523]
The economic and political meltdown in Zimbabwe over the past decade have given rise to protest songs as artists became the mouthpiece of a population that is enduring economic hardships. One such artist is Samm Monro, popularly known as Comrade Fatso. He is one of the emerging young musicians who, through his protest music, has become an inspiration to ordinary Zimbabweans from all walks of life because his songs are insightful commentaries on what is happening in their country. The protest discourse that his wide audience finds appealing is discussed, focusing on the lyrics from excerpts of four songs on his album Chabvondoka.
Peddie, Ian, ed. Music and protest. The library of essays on music, politics and society (Farnham: Ashgate, 2012). [RILM Abstracts of Music Literature, 2012-7257]
Brings together some of the best writing on music and protest from the last thirty years. Encompassing a variety of genres, from classical to many different kinds of popular music, the collection selects articles on a broad range of topics–including revolutions and uprisings, environmentalism, class, identity, struggles for self-determination as well as rights and the historical legacy of protest music–and from at least 15 different countries, confirming the contention that music is one of the primary languages of protest.
Friedman, Jonathan C., ed. The Routledge history of social protest in popular music (New York: Routledge, 2013). [RILM Abstracts of Music Literature, 2013-4309]
This collection of essays analyzes the trends, musical formats, and rhetorical devices used in popular music to illuminate the human condition through a history of social protest music.
Mostafa, Dalia Said and Anastasia Valassopoulos. “Popular protest music and the 2011 Egyptian revolution”, Popular music and society 37/5 (December 2014) 638–659. https://doi.org/10.1080/03007766.2014.910905. [RILM Abstracts of Music Literature, 2014-9178]
Music and performance have been at the heart of the ongoing Egyptian revolution since its outbreak on 25 January 2011. Popular protest music in particular has helped to shape and articulate emerging desires and aspirations, as well as participating in criticisms and grievances at the site of political change. We aim to demonstrate, through the analysis of popular protest songs, how the 2011 Egyptian revolution has been imagined, articulated, and defined in popular culture. We trace the links between older revolutionary songs and how they have impacted new ones, while engaging with a number of theoretical issues on the role of popular music during periods of revolutionary struggles, to contextualize the domain of protest songs representing the Egyptian revolution.
Ibarraran, Amaia. “African-American and Mexican-American protest songs in the 20th century: Some examples”, Journal of popular music studies 29/2 (June 2017) 17p. https://doi.org/10.1111/jpms.12211. [RILM Abstracts of Music Literature, 2017-23982]
The construction of the United States as a nation has always been linked to agriculture and the possession and exploitation of the land. The African slaves’ work during the 17th and 18th centuries in the Southern territories and the efforts of Mexican braceros in the Southwest after the annexation of the Northern territories of Mexico are essential to understanding the history of U.S. agriculture. The exploitation of these workers has always been accounted for and justified in historical, literary, and journalistic texts. This essay begins with the premise that popular songs produced by African Americans and Mexicans offer an important corrective to biased official texts, providing key historical and sociocultural information without the distortions arising from the need to justify the subjugation of a people in the name of economy and patriotism. The article aims to understand the relevance of popular song for the denunciation of the difficult working conditions in agricultural fields, as they were experienced from the colonial era through the 20th century.
Budji Kefen, Ivoline. “Utilizing sounds of mourning as protest and activism: The 2019 northwestern women’s lamentation march within the Anglophone Crisis in Cameroon”, Resonance: The journal of sound and culture 1/4 (winter 2020) 443–461. https://doi.org/10.1525/res.2020.1.4.443. [RILM Abstracts of Music Literature, 2020-54124]
Examines how women of the northwestern Grassfields of Cameroon transpose and deploy lamentation sounds as a means of nonviolently resisting, challenging, counteracting, and controlling the audio-sphere hitherto militarized through the weaponization of the sounds of war. The main argument is that contrary to the popular narrative of African women as passive recipients of sociocultural norms and traditional political powers that propagate female marginalization and oppression, African women can and do consciously draw from these same norms to achieve their sociopolitical aims.
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From its humble beginnings as a ritual instrument, the bodhrán has developed into a globally recognized percussion instrument that is found in diverse contexts. During the height of the Northern Ireland Troubles, the brilliant experiments and innovations of the drum maker Seamus O’Kane altered the bodhrán’s design, contributing to a rapid expansion of new performance practices and increased interest in the drum.
One of O’Kane’s signature innovations was the use of skins from the unionist lambeg drum. O’Kane had to precariously negotiate paramilitary politics and drum making in Northern Ireland in order to produce a superior instrument.
O’Kane’s bodhráns, which he continues to make in his County Derry-based workshop, draw from both Irish republican and unionist drum making traditions. This blending of traditions has enabled him to produce an innovative, tunable drum representative of the shared musical cultures of Northern Ireland within a violent, politically divided milieu.
This according to “Bodhráns, lambegs, & musical craftsmanship in Northern Ireland” by Colin Harte (Ethnomusicology forum XXVIII/2 [August 2019] 200-16).
Above and below, O’Kane demonstrates his instrument.
Music has always been a controversial topic in Islam. Although the Islamic world has birthed rich and brilliant musical cultures, conservative Muslims nevertheless believe that music (especially instrumental music) tends to lead people astray by indulging in sensual pleasures.
The Taliban, a Sunni Islamic fundamentalist militant group that originated in the Kandahar region of Afghanistan, emerged in 1994. After taking power in 1996, the Taliban essentially banned music altogether in Afghanistan, until 2001 when the Taliban regime was overthrown in the U.S.-led war in Afghanistan. Yet with the recent Taliban recapture of most parts of Afghanistan, there are renewed concerns about the situation there. Will music be banned again?
Looking through the literature related to the Taliban and music, we can find that scholars, journalists, and directors have left us valuable information through their articles and films documenting musical life in Afghanistan during and after the Taliban rule. In chronological order of publication, we can outline a brief history of music in Afghanistan in the last two or three decades through these documents.
Yusufzai, Rahimullah. “All quiet in Kabul”, Index on censorship: The global magazine for free expression 27/6:185 (November–December 1998) 135–138. [RILM Abstracts of Music Literature, 1998-26068]
Abstract: With the takeover of the Taliban regime in 1996 the cultural policies of Afghanistan changed dramatically, as music and any form of electronic entertainment were forbidden. The consequences of this prohibition are described and an excerpt of the Taliban’s official statement is provided.
Majrooh, Naim. “The Talibans have banned all music in Afghanistan”, 1st World Conference on Music and Censorship, Copenhagen, 20–22 November 1998, ed. by Marie Korpe (Freemuse: København, 2001) 27–30. [RILM Abstracts of Music Literature, 2001-20196]
Abstract: Afghanistan’s centuries-old art and folk traditions began to decline after the communist coup of 1979 and the repression that followed, but they suffered a far greater blow with the rise of the Taliban in the 1990s. In 1992 women and music were banned from Kabul radio and television, and in 1995 all musical life was proscribed. While musical life continues in remote villages, in the cities even weddings and funerals are held without music. A black market in smuggled cassettes, enjoyed discreetly in private homes, shares many similarities with the drug trade in the West.
Baily, John. “Can you stop the birds singing?”: The censorship of music in Afghanistan. Freemuse report (Freemuse: København, 2001). [RILM Abstracts of Music Literature, 2001-20183]
Abstract: The people of Afghanistan under Taliban rule are subjected to an extreme form of music censorship. The only musical activity permitted is the singing of certain religious songs and Taliban chants.
The report traces the gradual imposition of music censorship since 1978, when the communist government of Nur Ahmad Taraki came to power in a violent coup d’etat. During 14 years of communist rule, music in Afghanistan was heavily controlled by the Ministry for Information and Culture, while in the refugee camps in Pakistan and Iran all music was prohibited in order to maintain a continual state of mourning. The roots of the Taliban ban on music lie in the way these camps were run.
In the Rabbani period (1992–1996) music was heavily censored. In the provincial city of Herat, the newly formed Office for the Propagation of Virtue and the Prevention of Vice (religious police) enforced a virtual ban on live public performance, but private music making was permitted. There was a little music on radio and television, and audiocassettes of music were freely available. In Kabul conditions were somewhat more relaxed until Hekmatyar became prime minister; cinemas were then closed and music was banned from radio and television.
When the Taliban took control of Kabul in 1996 a number of edicts were published against music. All musical instruments were banned, and when discovered by agents of the Office for the Propagation of Virtue and the Prevention of Vice were destroyed, sometimes being burnt in public along with confiscated audio and video cassettes, TVs, and VCRs. The only forms of musical expression permitted today are the singing of certain kinds of religious poetry, and so-called Taliban chants, which are panegyrics to Taliban principles and commemorations of those who have died on the field of battle for the Taliban cause.
The effects of censorship of music in Afghanistan are deep and wide-ranging for the Afghan people, both inside and outside the country. The lives of professional musicians have been completely disrupted, and most have had to go into exile for their economic survival. The rich Afghan musical heritage is under severe threat. The report concludes with a number of recommendations intended to counteract the effects of censorship.
Broughton, Simon. Breaking the silence: Music in Afghanistan. VHS (BBC Education & Training, 2002). [RILM Abstracts of Music Literature, 2002-15784]
Abstract: The Taliban’s prohibition of music was the most severe in history. Apart from unaccompanied chants, all music was banned and instruments were broken and burnt. This film documents the remarkable moment when the country was reconnected with its musical culture. Shot in Kabul and Peshawar (Pakistan) in January 2002, two months after the fall of the Taliban, this film is an introduction to the music of Afghanistan and the way it’s been caught in the crossfire of conflicting regimes over the past 25 years. Most poignantly, it shows the musicians in Kabul who are now rebuilding Afghanistan’s devasted musical life. Directed by Simon Broughton, it won the documentary prize at the Golden Prague Festival in 2002.
Includes: Sarinda-player Mashinai, forced to work as a butcher under the Taliban; Singer Aziz Ghaznawi, who had no option but to sing for them; Female singer Naghma, whose tapes flooded the Kabul bazaar as the Taliban fled; Rare footage of Sufi gatherings where Islam and music fervently meet; Ensemble Kaboul, the best of the traditional Afghan groups in exile, who formed when the very survival of Afghan music seemed under threat.
Seybold, Dietrich. “Kulturkampf und Musikzensur: Über die Hintergründe des Musikverbots der Taliban”, Musik & Ästhetik 9/33 (Januar 2005) 104–112. [RILM Abstracts of Music Literature, 2005-256]
Abstract: Historically examined, musical censorship is an almost commonplace phenomenon. Less common is a ban as radical as that imposed in Afghanistan by the Taliban in 1996. The reception of the ban in the Western public sphere is analyzed, unifying the insights offered by various disciplines. Embedding this particular phenomenon in a historical examination of the theme of extreme, religiously based opposition to music, patterns of such opposition are revealed; these are also found in the occidental tradition, albeit focusing on a different problem complex: the stance of Islam, including its marginal, sect-like manifestations, in relation to music.
Alagha, Joseph. “Jihad through ‘music’”: The Taliban and Hizbullah”, Performing Islam 1/2 (2012) 263–289. [RILM Abstracts of Music Literature, 2012-13894]
Abstract: Discusses the cultural politics of the Taliban and Hezbollah. While Hezbollah embraces “resistance art” and encourages purposeful music and artistic expressions as pious entertainment, the Taliban censor music and restrict artistic activities, considering them innovations (bida’j) that distract from the practice of “authentic Islam” and “true worship”. To discuss the interplay between the “power of music” and “music in power”, this article uses samples of anashid (alternate spelling anachid or anasheed, meaning songs, hymns, and anthems) of the Taliban and Hezbollah, both of which practice jihad through music.
Most notably, both employ the same Qur’anic concept of “action of excellence under God’s guidance”, either to legitimize and justify certain artistic expressions and practices (Hezbollah) or to ban and prohibit them altogether (the Taliban). Hezbollah’s contextual argument leads to a music theory, whilst the Taliban’s prohibition in the absolute curtails cultural politics all together.
Cara, Gibney. “Dr. Ahmad Sarmast”, fRoots 39/10-12:418-420 (spring 2018) 31. [RILM Abstracts of Music Literature, 2018-1109]
Abstract: A profile and interview. Ahmad Sarmast is founder of the Afghanistan National Institute of Music (ANIM) in Kabul, which asserts in its mission statement: “We focus especially on supporting the most disadvantaged children in Afghanistan—orphans, street-working vendors and girls”. It’s been long, hard, dangerous work developing a music institute in Kabul focused on these marginalized populations, and the struggle isn’t over.
Ahmad Sarmast left Afghanistan in the 1990s, seeking asylum in Australia away from the relentless Afghan civil war. During his years away from home he pursued a music education that would develop skills and knowledge essential for the years ahead, ultimately becoming the first Afghan national to obtain a PhD in music. He returned to Afghanistan in 2008 after the defeat of the Taliban, a land where music was banned for many years.
ANIM opened its doors in 2010, and now offers a core academic syllabus including math, languages, and social sciences. It offers studies in Afghan music, Western music, and various ensembles including Zohra—”the first-ever all-female ensemble in the history of Afghanistan”.
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