Song and dance style--viewed as nonverbal communications about culture--are here related to social structure and cultural history. Patterns of performance, theme, text and movement are analyzed in large samples of films an recordings from the whole range of human culture, according to the methods explained in this volume. Cantometrics, which means song as a measure of man, finds that traditions of singing trace the main historic distributions of human culture and that specific traits of performance are communications about identifiable aspects of society. The predictable and universal relations between expressive communication and social organization, here established for the first time, open up the possibility of a scientific aesthetics, useful to planners.
This book interweaves an examination of Vietnamese folk culture, cultural nationalism, and cultural heritage since 1945 with an ethnographic account of the changing social practice of quan ho folk song. The author demonstrates how the discourses on cultu
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.
"'Folksongs' interest many people nowadays, because they are meant to be the kinds of songs most of our ancestors sang, before industrialisation, before the mass media, before music and song became commodities, and before all the assorted evils associated with advanced capitalist society. 'Folksongs' and 'ballads' represent real values something honest and straightforward and beautiful to hang on to, and make us feel our roots in the Britain of 1900 or 1800 or even 1700. The only problem with this way of thinking is that it is based on myths. What we now know as 'folksongs' and 'ballads' were sought after, collected, edited and published by individuals who were either members of the rising bourgeoisie, or were ideologically sympathetic to bourgeois culture and values. The working people who sang their songs, and had them chopped up, amended and sometimes re-written or invented on their behalf, are remarkably absent from the story of 'folksong'. Before we can begin to piece together the real history of our ancestors' culture, we have to penetrate the 'mediations' of people like Cecil Sharp, Francis James Child and Albert Lancaster Lloyd, and to begin building again on firmer foundations. This book sets out to clear the ground"--Page 4 of cover.
This book analyzes the folk songs from the Bhojpuri-speaking regions of North India to explore how ideas of gender, caste, and class are socially constructed, transmitted, questioned, and reaffirmed through their performance.
Folding a River, a collection of elegies, shows a pleasing range of free-verse forms that develop themes sustained throughout: loss, exile, myth, landscape. Kawita Kandpal’s poems are explorations of East–West cultures, taking her into an emo-mythic place not to be found on any map. Kandpal’s mood in Folding a River is melancholy, articulated with intelligence and grace, and her phrasing can rise to the level of proverb: “This time next year you will have evolved into an idea.” In its personal evocations of geographical and linguistic exile from the subcontinent, centered on a lost father, her work recalls that of Li-Young Lee, yet with a feminine perspective often haunting in its own right: “tenderly / taking back the mistakes of men.”
In the 1960s and 1970s, a number of British musicians rediscovered traditional folk ballads, fusing the old melodies with rock, jazz, and blues styles to create a new genre dubbed "electric folk" or "British folk rock." This revival featured groups such as Steeleye Span, Fairport Convention, and Pentangle and individual performers like Shirley & Dolly Collins, and Richard Thompson. While making music in multiple styles, they had one thing in common: they were all based on traditional English song and dance material. These new arrangements of an old repertoire created a unique musical voice within the popular mainstream. After reasonable commercial success, peaking with Steeleye Span's Top 10 album All Around My Hat, Electric Folk disappeared from mainstream notice in the late 1970s, yet performers continue to create today. In Electric Folk: The Changing Face of English Traditional Music, Britta Sweers provides an illuminating history and fascinating analysis of the unique features of the electric folk scene, exploring its musical styles and cultural implications. Drawing on rare historical sources, contemporary music journalism, and first-hand interviews with several of electric folk's most prominent artists, Sweers argues that electric folk is both a result of the American folk revival of the early 1960s and a reaction against the dominance of American pop music abroad. Young British "folk-rockers," such as Richard Thompson and Maddy Prior, turned to traditional musical material as a means of asserting their British cultural identity. Yet, unlike many American and British folk revivalists, they were not as interested in the "purity" of folk ballads as in the music's potential for lively interaction with modern styles, instruments, and media. The book also delves into the impact of the British folk rock movement on mainstream pop, American rock music, and neighboring European countries. Ultimately, Sweers creates a richly detailed portrait of the electric folk scene--as cultural phenomenon, commercial entity, and performance style.
