Artists have often provided the earliest demonstrations of conscience and ethical examination in response to political events. The political shifts that took place in the 1960s were addressed by a revival of folk music as an expression of protest, hope and the courage to imagine a better world. This work explores the relationship between the cultural and political ideologies of the 1960s and the growing folk music movement, with a focus on musicians Phil Ochs; Joan Baez; Peter, Paul and Mary; Carolyn Hester and Bob Dylan.
From Washington Square Park and Café Society to WNYC Radio and Folkways Records, New York City's cultural, artistic, and commercial assets helped to shape a distinctively urban breeding ground for the famous folk music revival of the 1950s and '60s. Folk City, by Stephen Petrus and Ronald Cohen, explores New York's central role in fueling the nationwide craze for folk music in postwar America.
It is a powerful story: the relationship between the 1960s New Left and organized labor was summed up by hardhats confronting students and others over US involvement in Vietnam. But the real story goes beyond the "Love It or Leave It" signs and melees involving blue-collar types attacking protesters. Peter B. Levy challenges these images by exploring the complex relationship between the two groups. Early in the 1960s, the New Left and labor had cooperated to fight for civil rights and anti-poverty programs. But diverging opinions on the Vietnam War created a schism that divided these one-time allies. Levy shows how the war, combined with the emergence of the black power movement and the blossoming of the counterculture, drove a permanent wedge between the two sides and produced the polarization that remains to this day.
This work represents the first comparative study of the folk revival movement in Anglophone Canada and the United States and combines this with discussion of the way folk music intersected with, and was structured by, conceptions of national affinity and national identity. Based on original archival research carried out principally in Toronto, Washington and Ottawa, it is a thematic, rather than general, study of the movement which has been influenced by various academic disciplines, including history, musicology and folklore. Dr Gillian Mitchell begins with an introduction that provides vital context for the subject by tracing the development of the idea of 'the folk', folklore and folk music since the nineteenth century, and how that idea has been applied in the North American context, before going on to examine links forged by folksong collectors, artists and musicians between folk music and national identity during the early twentieth century. With the 'boom' of the revival in the early sixties came the ways in which the movement in both countries proudly promoted a vision of nation that was inclusive, pluralistic and eclectic. It was a vision which proved compatible with both Canada and America, enabling both countries to explore a diversity of music without exclusiveness or narrowness of focus. It was also closely linked to the idealism of the grassroots political movements of the early 1960s, such as integrationist civil rights, and the early student movement. After 1965 this inclusive vision of nation in folk music began to wane. While the celebrations of the Centennial in Canada led to a re-emphasis on the 'Canadianness' of Canadian folk music, the turbulent events in the United States led many ex-revivalists to turn away from politics and embrace new identities as introspective singer-songwriters. Many of those who remained interested in traditional folk music styles, such as Celtic or Klezmer music, tended to be very insular and conservative in their approach, rather than linking their chosen genre to a wider world of folk music; however, more recent attempts at 'fusion' or 'world' music suggest a return to the eclectic spirit of the 1960s folk revival. Thus, from 1945 to 1980, folk music in Canada and America experienced an evolving and complex relationship with the concepts of nation and national identity. Students will find the book useful as an introduction, not only to key themes in the folk revival, but also to concepts in the study of national identity and to topics in American and Canadian cultural history. Academic specialists will encounter an alternative perspective from the more general, broad approach offered by earlier histories of the folk revival movement.
The 1960s have yet to be adequately explained. After a decade of "Sixties -bashing" and mass media romanticizing, after a host of "second wave" books reexamining portions of the 1960s, there is a need to integrate the experience of those years into a larger framework of understanding. The Sixties Experience is a coherent and uniquely comprehensive assessment of the meaning of that time for the contemporary world. "Sixties movements," observes Edward P. Morgan, "were grounded in a democratic vision that is as compelling today as it was then: a belief that all people should be included as full members of society, that individuals become empowered through meaningful social participation, and that politics ought to be grounded on respect and compassion for the individual person." He argues that the most fundamental lesson taught by movement experience was that, outside of significant liberal achievements (such as civil rights legislation), this democratic vision would not, and could not, be realized within the American system. This realization thus led to a radical reassessment of basic American institutions. The Sixties Experience traces the evolution of this democratic vision and explores it through the concrete experiences of the civil rights and black power movements, the new student Left and the campus revolt, Vietnam and the antiwar movement, and the counterculture. Using first-person material, narrative accounts, and evocative excerpts from popular culture, he brings alive the vibrant energy and intense feelings generated by movement experiences He also traces the connection of the women's and ecology movements to the Sixties experience, outlining their contribution, and that of a "revitalized Left," to the enduring legacies of the 1960s. In its vivid narratives and comprehensive, accessible explanations, The Sixties Experience addresses two main audiences: the generation that came of age during the 1960s and continues to reformulate the meaning of its experience, and young people curious about the tumult, the commitment, and the importance of the Sixties. More broadly, in its critical perspective, the book responds to those who scapegoat and dismiss that decade; in his critical assessment of the movements themselves, Morgan counters those who romanticize the 1960s. Author note: Edward P. Morgan is Professor of Government at Lehigh University.
Music, and folk music in particular, is often embraced as a form of political expression, a vehicle for bridging or reinforcing social boundaries, and a valuable tool for movements reconfiguring the social landscape. Reds, Whites, and Blues examines the political force of folk music, not through the meaning of its lyrics, but through the concrete social activities that make up movements. Drawing from rich archival material, William Roy shows that the People's Songs movement of the 1930s and 40s, and the Civil Rights Movement of the 1950s and 60s implemented folk music's social relationships--specifically between those who sang and those who listened--in different ways, achieving different outcomes. Roy explores how the People's Songsters envisioned uniting people in song, but made little headway beyond leftist activists. In contrast, the Civil Rights Movement successfully integrated music into collective action, and used music on the picket lines, at sit-ins, on freedom rides, and in jails. Roy considers how the movement's Freedom Songs never gained commercial success, yet contributed to the wider achievements of the Civil Rights struggle. Roy also traces the history of folk music, revealing the complex debates surrounding who or what qualified as "folk" and how the music's status as racially inclusive was not always a given. Examining folk music's galvanizing and unifying power, Reds, Whites, and Blues casts new light on the relationship between cultural forms and social activity.
Examination Thesis from the year 2008 in the subject American Studies - Culture and Applied Geography, grade: 1,5, Martin Luther University (Institut für Anglistik und Amerikanistik), language: English, abstract: Every country has a certain heritage of folklore. According to William John Thomas, who is supposed to have coined the term in 1846, folklore includes music as well as customs, clothing, stories, proverbs, jokes and the like. In the United States, this folklore is primarily based on what European immigrants brought to their new residence. The influence of Scottish and Irish folk, for example, is still palpable, despite the fact that folk music in America has developed an idiosyncratic sound. Tibbe and Bonson remark that the different genres of music are always connected to a specific social group and thus have a meaning that influences the perspective on society and politics significantly. The social role and category of folk music are explained as follows: Eine ... Eigenschaft der Volksmusik ist diejenige, daß sie keineswegs die Musik der gesamten Bevölkerung ist, sondern die der unteren, beherrschten Schichten. ... Auch im Hinblick auf diese Eigenschaft wird deutlich, wie sehr die Volksmusik mit der jeweiligen geschichtlichen Situation zusammenhängt: Während der relativ ruhigen Zeit des frühen Feudalismus war sie anders als zu [sic] Zeit der Bauernkriege oder gar in der Zeit des revolutionierenden Proletariats. Träger der Volksmusik sind also im Laufe der Geschichte u. a. Sklaven, Leibeigene, Bauern, Handwerker, Soldaten, Arbeiter.
The Spirit of the Sixties explains how and why the personal became political when Sixties activists confronted the institutions of American postwar culture. The Spirit of the Sixties uses political personalism to explain how and why the personal became political when Sixties activists confronted the institutions of American postwar culture. After establishing its origins in the Catholic Worker movement, the Beat generation, the civil rights movement, and Ban-the-Bomb protests, James Farrell demonstrates the impact of personalism on Sixties radicalism. Students, antiwar activists and counterculturalists all used personalist perspectives in the "here and now revolution" of the decade. These perspectives also persisted in American politics after the Sixties. Exploring the Sixties not just as history but as current affairs, Farrell revisits the perennial questions of human purpose and cultural practice contested in the decade.
