Music in the Andes is one of the first books to offer a comprehensive overview of the uniquely rich and diverse musical crossroads of southern Peru and Bolivia. It explores the ways in which modern styles meet and interact with older, indigenous music to create a continuously evolving musical heritage. The book examines the major contemporary indigenous, mestizo, and urban musical traditions of the region through a series of case studies. Throughout the book, author Thomas Turino underscores the dynamic interplay between musical/cultural continuity and innovation. He also emphasizes the exceptional communicative potential of music, dance, and festivals to express ethnic, class, regional, national, and gendered identities. In addition, he considers the ethical and stylistic differences between "participatory" and "presentational" modes of making music.
When thinking of indigenous music, many people may imagine acoustic instruments and pastoral settings far removed from the whirl of modern life. But, in contemporary Peru, indigenous chimaycha music has become a wildly popular genre that is even heard in the nightclubs of Lima. In Making Music Indigenous, Joshua Tucker traces the history of this music and its key performers over fifty years to show that there is no single way to “sound indigenous.” The musicians Tucker follows make indigenous culture and identity visible in contemporary society by establishing a cultural and political presence for Peru’s indigenous peoples through activism, artisanship, and performance. This musical representation of indigeneity not only helps shape contemporary culture, it also provides a lens through which to reflect on the country’s past. Tucker argues that by following the musicians that have championed chimaycha music in its many forms, we can trace shifting meanings of indigeneity—and indeed, uncover the ways it is constructed, transformed, and ultimately recreated through music.
Music and the Poetics of Production in the Bolivian Andes is a musical ethnography of a Quechua speaking community of northern Potosí, in the Bolivian Andes. Through rich and evocative ethnography, the book delves into the powerful meanings ascribed to sound; charts unfamiliar aesthetic territories; suggests how modernity can contribute to indigeneity; and reveals remarkable musical perspectives on llama husbandry and potato cultivation. As we follow the lives, shifting fortunes and musical year of this, in many ways, fragile community, a seasonally shifting array of musical instruments, genres, dances and tunings are introduced. The book is accompanied by an audio CD, photographs, musical transcriptions and explanatory diagrams.
This is a book about Andean music, its reception in Japan, and the resultant transcultural connection. Michelle Bigenho toured Japan with Bolivian musicians and dancers and describes how the two nationalites connected with each other through song and dance.
Exploring Peru’s lively music industry and the studio producers, radio DJs, and program directors that drive it, Gentleman Troubadours and Andean Pop Stars is a fascinating account of the deliberate development of artistic taste. Focusing on popular huayno music and the ways it has been promoted to Peru’s emerging middle class, Joshua Tucker tells a complex story of identity making and the marketing forces entangled with it, providing crucial insights into the dynamics among art, class, and ethnicity that reach far beyond the Andes. Tucker focuses on the music of Ayacucho, Peru, examining how media workers and intellectuals there transformed the city’s huayno music into the country’s most popular style. By marketing contemporary huayno against its traditional counterpart, these agents, Tucker argues, have paradoxically reinforced ethnic hierarchies at the same time that they have challenged them. Navigating between a burgeoning Andean bourgeoisie and a music industry eager to sell them symbols of newfound sophistication, Gentleman Troubadours and Andean Pop Stars is a deep account of the real people behind cultural change.
The idea of a global history of music may be traced back to the Enlightenment, and today, the question of a conceptual framework for a history of music that pays due attention to global relationships in music is often raised. But how might a historical interpretation of those relationships proceed? How should it position, or justify, itself? What would 'Western music' look like in an account of music history that aspires to be truly global? The studies presented in this volume aim to promote post-European historical thinking. They are based on the idea that a global history of music cannot be one single, hegemonic history. They rather explore the paradigms and terminologies that might describe a history of many different voices. The chapters address historical practices and interpretations of music in different parts of the world, from Japan to Argentina and from Mexico to India. Many of these narratives are about relations between these cultures and the Western tradition; several also consider socio-political and historical circumstances that have affected music in the various regions. The book addresses aspects that Western musical historiography has tended to neglect even when looking at its own culture: performance, dance, nostalgia, topicality, enlightenment, the relationships between traditional, classical, and pop musics, and the regards croisés between European, Asian, or Latin American interpretations of each other’s musical traditions. These studies have been derived from the Balzan Musicology Project Towards a Global History of Music (2013–2016), which was funded by the International Balzan Foundation through the award of the Balzan Prize in Musicology to the editor, and designed by music historians and ethnomusicologists together. A global history of music may never be written in its entirety, but will rather be realised through interaction, practice, and discussion, in all parts of the world.
This volume examines how the search for "cultural authenticity," the dispute over the past, and the role of "modernity" have been instrumental in building the regional musical culture of the Mantaro Valley, a central Peruvian region with about half a million inhabitants. How these people have addressed concerns over the loss of ancient traditions by restructuring colonial and pre-Hispanic traditions into new contexts and forms is explored. Covering private and public music making, along with ritual, ceremonial, and popular uses of music, Romero studies the interaction of music and identity. The book is concerned with a modern regional culture, situated and defined in the context of an emergent nation, which is struggling to build a distinct cultural identity and to recreate values.
"For several decades now, the Andean conjunto has been the preeminent format for 'Andean folk music' groups in the major cities of the world. Easily identified through the musicians' colorful ponchos and indigenous-associated instruments such as the panpipe, these 4-6 member ensembles interpret the music of the Andes in a style that bears little resemblance to traditional indigenous music, notwithstanding the efforts of "world music" labels to market their recordings as if they accurately reproduce indigenous expressions. Developed mainly by criollo and mestizo musicians, the Andean conjunto tradition has taken root in many Latin American countries, from Argentina to Mexico, but it is only in Bolivia that mainstream society has long regarded ensembles in this mold as exemplars of national folkloric music. As this book reveals, Bolivia's adoption of the Andean conjunto as a national musical expression in the late 1960s represents the culmination of over four decades of local folkloric activities that at various points articulated with transnational artistic currents, especially those emanating from Argentina, Chile, France, Mexico, and Peru, as well as with Bolivian state initiatives and nation-building projects. By elucidating these connections through an examination of La Paz city's musical scene from the 1920s to 1960s, this book not only sheds light on the rise of a prominent manifestation of Bolivian national culture, but also also offers the first detailed historical study of the Bolivian folkloric music movement that documents how it developed in dialogue with Bolivian state projects and transnational artistic trends in this period"--
Increasingly popular in the United States and Europe, Andean panpipe and flute music draws its vitality from the traditions of rural highland villages and of rural migrants who have settled in Andean cities. In Moving Away from Silence, Thomas Turino describes panpipe and flute traditions in the context of this rural-urban migration and the turbulent politics that have influenced Peruvian society and local identities throughout this century. Turino's ethnography is the first large-scale study to concentrate on the pervasive effects of migration on Andean people and their music. Turino uses the musical traditions of Conima, Peru as a unifying thread, tracing them through the varying lives of Conimeos in different locales. He reveals how music both sustains and creates meaning for a people struggling amid the dramatic social upheavals of contemporary Peru. Moving Away from Silence contains detailed interpretations based on comparative field research of Conimeo musical performance, rehearsals, composition, and festivals in the highlands and Lima. The volume will be of great importance to students of Latin American music and culture as well as ethnomusicological and ethnographic theory and method.
Native to a high valley in the Andes of Ecuador, the Otavalos are an indigenous people whose handcrafted textiles and traditional music are now sold in countries around the globe. Known as weavers and merchants since pre-Inca times, Otavalos today live and work in over thirty countries on six continents, while hosting more than 145,000 tourists annually at their Saturday market. In this ethnography of the globalization process, Lynn A. Meisch looks at how participation in the global economy has affected Otavalo identity and culture since the 1970s. Drawing on nearly thirty years of fieldwork, she covers many areas of Otavalo life, including the development of weaving and music as business enterprises, the increase in tourism to Otavalo, the diaspora of Otavalo merchants and musicians around the world, changing social relations at home, the growth of indigenous political power, and current debates within the Otavalo community over preserving cultural identity in the face of globalization and transnational migration. Refuting the belief that contact with the wider world inevitably destroys indigenous societies, Meisch demonstrates that Otavalos are preserving many features of their culture while adopting and adapting modern technologies and practices they find useful.
