This book teaches non-classical or pop-style singers how to pronounce lyrics in American English. Its primary audience is singers with English as a second language, but all singers of pop music, and indeed anyone wishing to improve their vocal technique, can benefit from this book. Through the use of the International Phonetic Alphabet, which assigns a specific symbol to each consonant and vowel sound, singers can immediately produce American sounds devoid of any local accents. Each sound is taught through a list of several practice words, photographs of mouth positions, and examples on the accompanying CD.
A multilingual collection of Indigenous American poetry, joining voices old and new in songs of witness and reclamation. Unprecedented in scope, Sing gathers more than eighty poets from across the Americas, covering territory that stretches from Alaska to Chile, and features familiar names like Sherwin Bitsui, Louise Erdrich, Joy Harjo, Lee Maracle, and Simon Ortiz alongside international poets--both emerging and acclaimed--from regions underrepresented in anthologies.
When we talk about patriotism in America, we tend to mean one form: the version captured in shared celebrations like the national anthem and the Pledge of Allegiance. But as Ben Railton argues, that celebratory patriotism is just one of four distinct forms: celebratory, the communal expression of an idealized America; mythic, the creation of national myths that exclude certain communities; active, acts of service and sacrifice for the nation; and critical, arguments for how the nation has fallen short of its ideals that seek to move us toward that more perfect union. In Of Thee I Sing, Railton defines those four forms of American patriotism, using the four verses of “America the Beautiful” as examples of each type, and traces them across our histories. Doing so allows us to reframe seemingly familiar histories such as the Revolution, the Civil War, and the Greatest Generation, as well as texts such as the national anthem and the Pledge of Allegiance. And it helps us rediscover forgotten histories and figures, from Revolutionary War Loyalists and the World War I Espionage and Sedition Acts to active patriots like Civil War nurse Susie King Taylor and the suffragist Silent Sentinels to critical patriotic authors like William Apess and James Baldwin. Tracing the contested history of American patriotism also helps us better understand many of our 21st century debates: from Donald Trump’s divisive deployment of celebratory and mythic forms of patriotism to the backlash to the critical patriotisms expressed by Colin Kaepernick and the 1619 Project. Only by engaging with the multiple forms of American patriotism, past and present, can we begin to move forward toward a more perfect union that we all can celebrate.
During the 1920s, a visit to the movie theater almost always included a sing-along. Patrons joined together to render old favorites and recent hits, usually accompanied by the strains of a mighty Wurlitzer organ. The organist was responsible for choosing the repertoire and presentation style that would appeal to his or her patrons, so each theater offered a unique experience. When sound technology drove both musicians and participatory culture out of the theater in the early 1930s, the practice faded and was eventually forgotten. Despite the popularity and ubiquity of community singing—it was practiced in every state, in theaters large and small—there has been scant research on the topic. This volume is the first dedicated account of community singing in the picture palace and includes nearly one hundred images, such as photographs of the movie houses’ opulent interiors, reproductions of sing-along slides, and stills from the original Screen Songs “follow the bouncing ball” cartoons. Esther M. Morgan-Ellis brings the era of movie palaces to life. She presents the origins of theater sing-alongs in the prewar community singing movement, describes the basic components of a sing-along, explores the unique presentation styles of several organists, and assesses the aftermath of sound technology, including the sing-along films and children’s matinees of the 1930s.
It's time for music class! Are you ready to sing the national anthem? Do you know the story behind this famous song? It tells about how the American flag survived a battle. Join Ms. Hill's class as they learn who wrote "The Star-Spangled Banner," what the words mean, and why we sing it.
The crooner Rudy Vallée's soft, intimate, and sensual vocal delivery simultaneously captivated millions of adoring fans and drew harsh criticism from those threatened by his sensitive masculinity. Although Vallée and other crooners reflected the gender fluidity of late-1920s popular culture, their challenge to the Depression era's more conservative masculine norms led cultural authorities to stigmatize them as gender and sexual deviants. In Real Men Don't Sing Allison McCracken outlines crooning's history from its origins in minstrelsy through its development as the microphone sound most associated with white recording artists, band singers, and radio stars. She charts early crooners’ rise and fall between 1925 and 1934, contrasting Rudy Vallée with Bing Crosby to demonstrate how attempts to contain crooners created and dictated standards of white masculinity for male singers. Unlike Vallée, Crosby survived the crooner backlash by adapting his voice and persona to adhere to white middle-class masculine norms. The effects of these norms are felt to this day, as critics continue to question the masculinity of youthful, romantic white male singers. Crooners, McCracken shows, not only were the first pop stars: their short-lived yet massive popularity fundamentally changed American culture.
