The musician and union educator Joe Glazer, known as “labor’s troubadour”, made significant contributions to work and union songs through his composition, performance, study, and recording from the 1940s to the 2000s. Although not as widely recognized outside labor circles as Woody Guthrie or Pete Seeger, Glazer played a crucial role in documenting and providing a soundtrack for many of the 20th century U.S. labor movement’s struggles. Glazer, who referred to himself “an agitator for all good causes”, recorded more than 30 albums, wrote a book about labor music, and recruited a new generation of protest singers.
Born in Manhattan on 19 June 1918, Glazer was the son of a tailor in the International Ladies Garment Workers Union. Growing up in the Bronx, he admired crooners like Gene Autry, and often played along with them at home on his guitar. He later joined the textile workers as an assistant education director and capitalized on his boss’s suggestion to use the guitar as a tool to inspire and rally workers. During his travels, Glazer encountered an early version of the song We shall overcome at the Highlander Folk School in Tennessee, which he later recorded with the Elm City Four in 1950. The version he first heard had been adapted from Black tobacco union workers who first sang it on a picket line in 1946.
In 1950, Glazer wrote Too old to work, a protest song inspired by the United Auto Workers’ campaign for occupational pensions. Just four days after Chrysler workers in Michigan adopted the song, the manufacturer capitulated to the union’s demands. The song quickly became a powerful tool for organizers, educators, politicians, and musicians, cementing its place as one of the most influential pension songs in the U.S. labor movement.
This according to “Too old to work: Joe Glazer, labour music, and occupational pensions” by Simon H. Buck, (Comparative American studies 18/3 [2021] 281–301; RILM Abstracts of Music Literature, 2021-10611).
Listen to Solidarity forever and The give away boys by Joe Glazer below.
The library of the Institut du Monde Arabe (Arab World Institute) in Paris is home to an extensive collection of writings on music from the Arab world, a region stretching from the Atlas Mountains to the Indian Ocean. This series of blog posts highlights selections of this collection, along with abstracts written by RILM staff members contained in RILM Abstracts of Music Literature, the comprehensive bibliography of writings about music. Since the onset of the Arab Spring in the early 2010s, the Institut du Monde Arabe has hosted exhibitions and concerts featuring musicians and artists who are at the heart of the cultural production in the region.
Illustration by artist Amado Alfadni featuring the young female protestor Alaa Salah, nicknamed the “Kandaka” of the Sudanese revolution of 2018-2019 for her role in mobilizing protesters through revolutionary chants. Kandaka refers to the name of ancient Nubian queens and the design is a remake of the old perfume label “Bint El Sudan” (the daughter of Sudan). Illustration used with permission.
“It takes a revolution/To find a solution” - From the song “Revolution” by the Palestinian hip-hop band DAM.
Revolutions and popular movements are characterized by a distinct soundscape defined by chants, songs, and the rhythmic movements of collective bodies. The act of protesting in the Arab world is often encapsulated in the idiom kasir ğidār al-ṣamt (to break the barrier of silence); in contrast, the authorities’ act of oppression is referred to as an act of silencing.
Since the turn of the 20th century, the peoples of the Arab world have composed, disseminated, and rendered songs and chants against all forms of domestic, foreign, secular, and religious oppression. Musicians, vocalists, urban poets, and rappers all moved people to act in spaces, public and virtual. In music literature, these songs and chants are referred to by different names: al-aġānī al-ṯawrīyaẗ (revolutionary songs), aġānī al-iḥtiğāğ (protest songs), al-aġānī al-multazimaẗ (socially committed songs), and al- aġānī al-waṭanīyaẗ (patriotic songs). With the rise of communist and leftist movements in the Arab world during the 1960s and 1970s, aesthetic judgment was defined by the level of social and political consciousness of music and songs.
The history of independence and protest movements in the Arab world is interlinked with a crackdown on civil liberties and freedom of expression, and is marked by the movement of peoples across regional borders and beyond. Writers on music have commented on the phenomena of protest songs in their home countries as well as the circulation of songs across borders and cross-cultural influences among Arab diasporas in exile, acknowledging the continuous connections between communities at home and elsewhere.
Given the cosmopolitan contexts in which musicians and poets work and perform, the musical and poetic production of non-Arabic-speaking peoples of the region is noteworthy: The Algerian Kabyle vocalist Lounès Matoub (1956–98) singing in Kabyle, youths living abroad rap in European languages, and Moroccan urban poets known as Jil Lklam (Generation of Words) mix the languages and dialects of Amazigh and Arabic, fusing them with expressions in French, English, and Spanish.
The music that carries protest and political themes is as diverse as the dialects and languages present in the Arab world. The patriotic and nationalist songs of the first half of the 20th century draw from the rich repertoire of al-qaṣīdaẗ al-ʽamūdīyaẗ (vertical poetry), fusing with local melodies and European-style orchestration and arrangement. Other songs rely on local dialects and musical sensibilities to appeal to the broader masses. Among the anti-colonial and independence songs, the Tunisian “Tūnis al-yūm brāt mi al-tankīdaẗ” stands out, sung here by legendary Tunisian vocalist Saliha (1914–58).
Tunisian musician Ṣalīḥaẗ performs “Tūnis al-yūm birāt mi al-tankīdaẗ”
The songs of the 1960s, 1970s, and 1980s that offer social and political commentary rely on local folk styles and instruments, as can be observed in the revolutionary songs of the Sabreen group (Palestine) and the revolutionary anthems of the Firqaẗ al-Ṭarīq (Iraq). The songs of Nass el Ghiwane (Morocco) feature elements of rwais, and the rebel songs of Groupe El-Ouali (Mauritania) use the subversive lyrics of Sheikh Imam (1918–95) from Egypt. In the last decades, rock, reggae, rap, hip hop, and other popular genres have served as a source of inspiration for bands such as Mashrou’ Leila (Lebanon), DAM (Palestine), and Cairokee (Egypt), with its aspirational lyrics and rock instrumentation that respond to the 2011 Egyptian revolution. “Ya El Medane” is one song that expressed the aspirations of the youth during the Egyptian revolution.
Cairokee’s “Ya El Medane”
Protest songs in the Arab world are forms of expression that break boundaries, defy expectations, and challenge reality. They hail from the Atlas Mountains to Tangier and Algiers, and find a receptive audience in the banlieues of Paris; chants are heard in Tahrir Square and move protesters in Sana’a, Beirut, and Tunis.
The writings featured in this annotated bibliography present and carefully analyze songs accompanying key political and social events. These include nationalist protest movements that unfolded in the Arab world in the last century, from anti-colonial movements and national movements in the first half of the century to chants that accompanied the revolutions of 2011 and beyond.
– Written and compiled by Farah Zahra, Assistant Editor, RILM
___________________________________
Select Bibliography
Caubet, Dominique and Amine Hamma. Jil Lklam: Poètes urbains (Casablanca: Éditions du Sirocco; Mohammedia: Senso Unico Éditions, 2016). [RILM Abstracts of Music Literature, 2016-56443; IMA catalogue reference]
The Moroccan music scene that emerged in the mid-1990s has become a crucial part of the overall cultural scene of the country. Rappers, slammers, reggae musicians, creators of metal music and non-music genres such graffiti and break dance have all initiated an urban movement that mixes genres and contributes to a multicultural Morocco. The evolution of discourse emerging from the underground scene to the public sphere is explored, with attention to the lyrics of songs expressing a young generation that is concerned with taboo subjects, cool music, and tough texts. Eloquent, humorous, sensitive, angry, and poetic, this creative and rebellious generation expresses, in multilingual tongues—vernacular, Amazigh, mixed with French, English, and Spanish—its love for its homeland along with its desire for dignity, freedom, and a future. A new generation of artists is revealing, in addition to its eloquence and its extraordinary talent for writing and composition, an unquenching determination to be heard. The generation adapted the American counterculture’s ethos of do-it-yourself and solidarity while using new technology and social media to share its music. Including interviews with experts on the new music scene, a selection of song texts shared in their original language and translated to French, and rich iconography, the book represents a platform for the new generations of artists to be heard and seen, a generation that is the true echo of the youth.
Dridi, Daïkha and Omar Zelig. “La petite musique du voyage au bout de la nuit: Quand la musique se revolte, entre ‘bizness’ et poesie”, La pensée de midi 4 (mai 2001) 65–71. [RILM Abstracts of Music Literature, 2001-49702; IMA catalogue reference]
Abstract: A description and an interpretation of the music scenes in 2001, after ten years of political violence that Algeria witnessed. The aftermath of violence and political stances in music genres and scenes, old and new, is discussed. Local genres such as raï, Kabyle militant, and chaabi triste sorrowful chaabi capture a general spirit of hopelessness, but also of hope. Case studies and performances such as the hip-hop group Intik and the group Ragga-Gnawi are explored, and the performance and the following banning of Baaziz’s “Algérie mon amour” is interpreted against the backdrop of political upheavals in Algeria. Algerian hip hop is a rhythmic, musical, and lyrical rupture from everything that preceded it.
El Mazned, Brahim. “Les rwayss, ou la musique amazighe comme résistance”, Le monde arabe existe-t-il (encore)?, ed. by Chirine El Messiri. Araborama 1 (Paris: Institut du Monde Arabe; Seuil, 2020) 190–193. [RILM Abstracts of Music Literature, 2020-71413; IMA catalogue reference]
Abstract: Approaches Amazigh (Berber) music as an expression of cultural, social, and political resistance. Rwayss is a genre that originates in the Sous region, the center of Amazigh culture, and incorporates singing, dance, and a religious ceremony. The setting where rwayss is traditionally performed is described, and new scenes of rwayss in urban spaces in Morocco and in Europe, especially in France and Belgium, are analyzed. Resistance to musical assimilation and the importance of continuity in rwayss and its connection to the past are considered the main expression of resistance that the tradition holds.
El Zein, Rayya. “Resisting ‘resistance’: On political feeling in Arabic rap concerts”, Arab subcultures: Transformations in theory and practice, ed. by Layal Ftouni and Tarik Sabry. Library of modern Middle East studies (London; New York: I.B. Tauris, 2016) 83–112. [RILM Abstracts of Music Literature, 2016-56445; IMA catalogue reference]
Abstract: Explores the ways in which young Arab rap artists navigate the contradictions in the urban and public spheres in everyday life. The discourse of resistance permeating scholarship on rap and hip hop in the Arab world is critiqued and perceived as an expression of neoliberal power. Within the context of the rap scenes in Beirut and Ramallah, political feeling is expressed through objection, confrontation, repetition—a set of processes that hinges on collective action and solidarity rather than individual agency. Interactions, as such, should not be labeled as political but should be approached as subversive in their own terms. Conclusions are based on ethnographic studies conducted in Beirut and Ramallah, where interviews and conversations were conducted and exchanges between artists and audiences were observed.
Houssais, Coline. “En chansons: Florilège musical révolutionnaire”, Il était une fois…: Les révolutions arabes, ed. by Chirine El Messiri. Araborama (Paris: Institut du Monde Arabe; Seuil, 2021) 239–248. [RILM Abstracts of Music Literature, 2021-101344; IMA catalogue reference]
Abstract: Provides a selection of songs that marked the history of revolutionary and nationalist songs. Most of them were initially poems later set to music. All the case studies feature a short background on the poet, the performer, and the historical context. Brief background information is then followed by the lyrics in Arabic and a French translation. Among the case studies featured are Min djibalina (From our mountains) by Mohamed Laid Al Khalifa from Algeria, Irdatou al-hayat (The will to live) by Abou el Kacem Chebbi from Tunisia, “Ana Afriqi ana Soudani” by Alsir Gadour from Sudan, Ounadikoum (I call upon you) by the poet Tewfik Ziad from Palestine, and other cases from Egypt, Lebanon, Libya, and Syria.
Institut du Monde Arabe. Hip Hop: Du Bronx aux rues Arabes [Exposition, Paris, Institut Du Monde Arabe, 28 Avril–26 Juillet 2015], ed. by Aurélie Clémente-Ruiz (Gent: Snoeck; Paris: Institut du Monde Arabe, 2015). [RILM Abstracts of Music Literature, 2015-89747; IMA catalogue reference]
Abstract: Issued as part of the exhibition Hip Hop, du Bronx aux Rues Arabes organized by the Institut du Monde Arabe in 2015. The book is divided into three sections: the birth of a movement, a new aesthetic, and rap and society. The editors approach hip hop not simply as a genre but as an aesthetic, a lifestyle in perpetual evolution and a continuous transformation. In the preface, the director of the Institut du Monde Arabe remarks on the recourse of young Arab generations to hip hop as a way to express frustration with current realities and to vocalize their aspirations. Articles by multiple authors covering various topics and aspects of hip hop history and its adaptation by contemporary Arab artists are included.
Massad, Joseph. “Liberating songs: Palestine put to music”, Palestine, Israel, and the politics of popular culture, ed. by Rebecca L. Stein and Ted Swedenburg (Durham; London: Duke University Press, 2005) 175–201. [RILM Abstracts of Music Literature, 2005-31981; IMA catalogue reference]
Abstract: Analyzes the role of patriotic, nationalist, and revolutionary songs in the struggle for Palestinian liberation, approaching songs as a register for the changing dynamics of the Palestinian struggle and the various populations and demographics involved in it at different stages of the country’s history. Themes of the songs include the fight for liberation, the dream for Arab unity and solidarity, and the struggle for refugees’ rights. Songs are categorized in three historical phases. The first phase is marked by the growing support for pan-Arabism, the rise of Palestinian guerrillas, and the underground scene in the late 1960s and 1970s. The second phase comprises songs produced by non-Palestinians following the great defeat of 1967. The third phase covers songs that accompanied the first intifada (1987–93). Overall, resistance songs were subject to many transformations throughout the second half of the second century and beyond. Musicians and artists moved away from state-sponsored productions to underground scenes in Palestine and among its displaced population. Nowadays, Palestinian resistance and patriotic songs have reached a wide reception and have become a founding aspect of Arab and Palestinian popular culture.
Mérimée, Pierre and Jacques Denis. Intifada rap. Trans. by Tara Dominguez and Sarah Bouasse(Paris: LO/A Edition, 2014). [RILM Abstracts of Music Literature, 2014-95113; IMA catalogue reference]
Abstract: Presents photographs featuring Palestinian rappers, spoken word artists, and musicians, as well as photos of the broader urban spaces in which the alternative and broader Palestinian music scene flourishes. The photographer followed musicians in their everyday lives and captured aspects of their activity. The photographs are occasionally accompanied by brief written commentary and by quotes or lyrics by Palestinian poets and artists and Israeli activists. Hip hop artists featured include Saz (Sameh Zakout), Boikutt (Jad Abbas), Shaana Streett, Mahmoud Jrere of DAM, and members of MWR, WE7, and G-Town. Other non-hip-hop artists featured are Amal Murkus and Said Mourad (founder of Sabreen Band).
République Arabe Sahraouie Democratique. Groupe El- Ouali chants et danses sahraouis: Une culture de résistance (Nouakchott: Ministère de L’information de la République Arabe Sahraouie Démocratique, 1983). [RILM Abstracts of Music Literature, 1983-26413; IMA catalogue reference]
Abstract: Surveys the works, repertoire, and style of the Mauritanian music and dance company Groupe El-Ouali, and situates them within the broader landscape of cultural resistance in Mauritania in the 1970s and the liberation movement led by the Front Polisario. Groupe El-Ouali was formed by amateur musicians and militants and performed live concerts and disseminated their music on cassettes. The book covers dance styles such as the war dance Dance de ausred, which was performed during the resistance movement led by the Front Polisario against the Spanish occupation of the Sahara, and La touiza, a women’s dance. The book also includes lyrics of selected songs by Groupe El-Ouali translated into French. The songs express themes of revolution and independence, as well as relationships to the land, national identity, and the values of the nationalist movement.
Shalaby, Nadia A. “A multimodal analysis of selected Cairokee songs of the Egyptian revolution and their representation of women”, Women, culture, and the January 2011 Egyptian Revolution, ed. by Dalia Said Mostafa (London: Routledge & Kegan Paul, 2017) 59–81. [RILM Abstracts of Music Literature, 2017-90149; IMA catalogue reference]
Abstract: Analyzes the music videos Ṣawt al-ḥurrīyaẗ (Voice of freedom), Yā al-mīdān (O Tahrir Square), and Iṯbat makānak (Stand your ground) by the Egyptian band Cairokee. The three music videos were released during the year following the breakout of the Egyptian revolution on 25 January 2011, and each reflects the popular mood accompanying the phases of the revolution. The creation and reception of meaning through these music videos is a product of lyrics, music, and other semiotic resources such as visual cues, photographs, camera angles, framing, range of shots, and gaze. The visual design of each music video is discussed to show how multimodal discourse is formed through the employment of various visual, verbal, and musical modes. Finally, the presence and the agency of women in the three music videos are analyzed following the same analytical model.
Skilbeck, Rod. “Mixing pop and politics: The pole of raï in Algerian political discourse”, The Arab-African and Islamic worlds: Interdisciplinary studies, ed. by Kevin R. Lacey and Ralph M. Coury (Bern: Peter Lang, 2000) 289–302. [RILM Abstracts of Music Literature, 2000-83623; IMA catalogue reference]
Abstract: Documents the rise of popularity of raï and of kabyle musics among young Algerians at home and among the country’s diasporas, covering the origins and early development of raï in the early 20th century and documenting its popularity in the 1970s and 1980s. Raï is a hybrid genre that merges Arabic and Bedouin poetry and incorporates local and Western instrumentation. Raï song texts can be categorized in terms of clean raï, which narrates stories of love, and dirty rai, which deals with forbidden sexual desires, alcoholism, and alienation. At the start of the Algerian civil war in 1991 raï became one of its battlefields, and while raï itself was not political, it became political insofar as it represents marginalized social classes through expressions of themes that are deemed taboo or unethical by society or political authorities. During the civil war raï artists were banned, and some were murdered by religious guerrilla groups. One important case study presented is the raï song El harba way? (To flee but where to?) by Cheb Khaled, which became the anthem of protesters during the political crisis of 1988.
Al-Sayyid, ʽUmar. Kalām al-ġīwān (Rabat: Ittiḥād Kuttāb al-Maġrib, 2002). [RILM Abstracts of Music Literature, 2002-50214; IMA catalogue reference]
Abstract: A comprehensive collection of song lyrics by the Moroccan group Nās al-Ġīwān, compiled by one of its members. The preface includes key information about the group and presents a critical take on various commentators’ views on the phenomenon of Nās al-Ġīwān, their musical career, and their popularity in Morocco. Formed in the 1960s, the group accompanied and contributed to the cultural, artistic, and political movement that was unfolding in Morocco. The 1960s and 1970s were marked by a growing popular protest movement that Nās al-Ġīwāne marked with their lyrical and musical contribution. However, one should not reduce the group’s artistic production to a political message. Nās al-Ġīwān merged musical and lyrical elements belonging to four cultures—African, Arab, Amazigh, and Saharan—providing a case study of how to properly reclaim musical and cultural heritage and identity. The concept of a Nās al-Ġīwān dictionary of terms is introduced.
Šalābī, Fawzīyaẗ. Qirāʼāt munāwiʼaẗ (Tripoli: al-Dār al-ʽArabīyaẗ li-al-Kitāb, 1984). [RILM Abstracts of Music Literature, 1984-28079; IMA catalogue reference]
Abstract: Approaches political songs from the 1960s through the 1980s as expressions of contemporary Arab consciousness. The difference between the Arab intellectual elites fueling the conscious cultural movement and the Arab masses who follow with little critical take is explored. Political songs that do not give lip service to intellectual elites, but rather engage and express the real suffering of the people, are highlighted, distinguishing between progressive songs (al-aġānī al-taqaddumīyaẗ) of politically and socially engaged people and political songs (al-aġānī al-siyāsīyaẗ) of authoritarian states and the Arab right. Case studies from Morocco (Nās al-Ġīwān), Tunisia (Aṣḥāb al-Kalimaẗ), Iraq (Firqaẗ al-Ṭarīq), and Egypt (al-Šayẖ Imām) are included.
Comments Off on Singing the revolution in the Arab world: An annotated bibliography
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.
_______________________________________
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
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.
Comments Off on The Philippine drug war, a hip hop response, and an annotated bibliography on music and protest
The main entrance to the New York Public Library for the Performing Arts’s exhibition Lou Reed: Caught between the twisted stars opens up on Lincoln Plaza, directly adjacent to the The Metropolitan Opera house. On a sunny day, the Met’s … Continue reading →
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 … Continue reading →
Introduction: Dr. Philip Ewell, Associate Professor of Music at Hunter College and the Graduate Center of the City University of New York, posted a series of daily tweets during Black History Month (February 2021) providing information on some under-researched Black … Continue reading →
For it [the Walkman] permits the possibility…of imposing your soundscape on the surrounding aural environment and thereby domesticating the external world: for a moment, it can all be brought under the STOP/START, FAST FOWARD, PAUSE and REWIND buttons. –Iain Chambers, “The … Continue reading →
