Drawing substantially on original ethnographic fieldwork from the 1980s and 1990s, Lawson demonstrates how the women of quyi - a community of Chinese female singers in Republican Tianjin - successfully negotiated their sexuality and vocality in performance. Owing to their role as third-person narrators, the women of quyi bridged the gender gap in Chinese performance, creating an androgynous persona that allowed them to showcase their voices on public stages; places that had been previously unwelcoming to conventional female performers. This is a story about female storytellers who sang their way to respectability and social change by minimizing their bodies to allow their voices to be heard.
Why has the female voice—as the resonant incarnation of the female body—inspired both fascination and ambivalence? Why were women restricted from performing on the Chinese public stage? How have female roles and voices been appropriated by men throughout much of the history of Chinese theatre? Why were the women of quyi—a community of Chinese female singers in Republican Tianjin—able to become successful, respected artists when other female singers and actors in competing performance traditions struggled for acceptance? Drawing substantially on original ethnographic fieldwork conducted in the 1980s and 1990s, Francesca R. Sborgi Lawson offers answers to these questions and demonstrates how the women of quyi successfully negotiated their sexuality and vocality in performance. Owing to their role as third-person narrators, the women of quyi bridged the gender gap, creating an androgynous persona that de-emphasized their feminine appearance and, at the same time, allowed them to showcase their female voices on public stages—places that had been previously unwelcoming to female artists. This is a story about female storytellers who sang their way to respectability and social change in the early decades of the twentieth century by minimizing their bodies in order to allow their voices to be heard.
Following three years of ethnomusicological fieldwork on the sacred singing traditions of evangelical Christians in North-East Scotland and Northern Isles coastal communities, Frances Wilkins documents and analyses current singing practices in this book by placing them historically and contemporaneously within their respective faith communities. In ascertaining who the singers were and why, when, where, how and what they chose to sing, the study explores a number of related questions. How has sacred singing contributed to the establishment and reinforcement of individual and group identities both in the church and wider community? What is the process by which specific regional repertoires and styles develop? Which organisations and venues have been particularly conducive to the development of sacred singing in the community? How does the subject matter of songs relate to the immediate environment of coastal inhabitants? How and why has gospel singing in coastal communities changed? These questions are answered with comprehensive reference to interview material, fieldnotes, videography and audio field recordings. As one of the first pieces of ethnomusicological research into sacred music performance in Scotland, this ethnography draws important parallels between practices in the North East and elsewhere in the British Isles and across the globe.
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.
The Turkic soundscape is both geographically huge and culturally diverse (twenty-eight countries, republics and districts extending from Eastern Europe through the Caucasus and throughout Central Asia). Although the Turkic peoples of the world can trace their linguistic and genetic ancestries to common sources, their extensive geographical dispersion and widely varying historical and political experiences have generated a range of different expressive music forms. In addition, the break-up of the Soviet Union and increasing globalization have resulted in the emergence of new viewpoints on classical and folk traditions, Turkic versions of globalized popular culture, and re-workings of folk and religious practices to fit new social needs. In line with the opening up of many Turkic regions in the post-Soviet era, awareness of scholarship from these regions has also increased. Consisting of twelve individual contributions that reflect the geographical breadth of the area under study, the collection addresses animist and Islamic religious songs; the historical development of Turkic musical instruments; ethnography and analysis of classical court music traditions; cross-cultural influences throughout the Turkic world; music and mass media; and popular music in traditional contexts. The result is a well-balanced survey of music in the Turkic-speaking world, representing folk, popular and classical traditions equally, as well as discussing how these traditions have changed in response to growing modernity and cosmopolitanism in Europe and Central Asia.
The garamut is a log idiophone that is found in many of the coastal and island areas of Papua New Guinea. The instrument’s primary use is as a speech surrogate and in some regions the garamut is also used in large ensembles to play complex music for dancing. In Baluan Island, within the Manus Province, this style of garamut playing is comparatively highly developed. This book follows the author’s processes and methods in learning to play the music of the garamut, to the level at which he became accepted as a garamut player by the people of Baluan. Lewis argues that analysis is essential in learning to play the rapid tempi and complex rhythms of Baluan garamut music, in a cultural context where there is no formal teaching process for the music. The transcription and analysis of the Baluan garamut repertoire is the centrepiece of this study, reflecting the cognitive structures of the learning process, and revealing the inner workings of the music’s complexity as well as a striking beauty of form and structure. The book concludes with reflections on the process of a ‘cultural outsider’ becoming a garamut player in Baluan and on the role of musical analysis in that process, on the ethnomusicologist’s role in transmission of the music, and on the nature of continuity and change in a musical society such as Baluan.
This book is a study of music inculturation in Indonesia. It shows how religious expression can be made relevant in an indigenous context and how grassroots Christianity is being realized by means of music. Through the discussion of indigenous expressions of Christianity, the book presents multiple ways in which Indonesians reiterate their identity through music by creatively forging Christian and indigenous elements. This study moves beyond the discussion (and charge) of syncretism, showing that the inclusion of local cultural manifestations is an answer to creating a truly indigenous Christian expression. Marzanna Poplawska, while telling the story of Indonesian Christians and the multiple ways in which they live Christianity through music, emphasizes the creative energy and agency of local people. In their practices she finds optimism for the continuing existence of many traditional genres and styles. Indonesian Christians perform their Christian faith through music, dance, and theater, generating innovative cultural products that enrich the global Christian heritage. The book is addressed to a broad spectrum of readers: scholars from a variety of disciplines – music, religion, anthropology, especially those interested in interactions between Christianity and indigenous cultures; general music lovers and World Music enthusiasts eager to discover musics outside of European realm; as well as Christian believers, church musicians, and choir directors curious to learn about Christian music beyond Euro-American context. Students of religion, sacred music, (ethno)musicology, theater, and dance will also benefit from learning about a variety of indigenous arts employed in Christian churches in Indonesia.
This volume explores not only the close ties that link the cultures and musics of East and Northeast Asia, but also the distinctive features that separate them.
In The Oxford Handbook of Music in China and the Chinese Diaspora, twenty-three scholars advance knowledge and understandings of Chinese music studies. Each contribution develops a theoretical model to illuminate new insights into a key musical genre or context. This handbook is categorized into three parts. In Part One, authors explore the extensive, remarkable, and polyvocal historical legacies of Chinese music. Ranging from archaeological findings to the creation of music history, chapters address enduring historical practices and emerging cultural expressions. Part Two focuses on evolving practice across a spectrum of key instrumental and vocal genres. Each chapter provides a portrait of musical change, tying musical transformations to the social dimensions underpinning that change. Part Three responds to the role that prominent issues, including sexuality, humanism, the amateur, and ethnicity, play in the broad field of Chinese music studies. Scholars present systematic orientations for researchers in the third decade of the twenty-first century. This volume incorporates extensive input from researchers based in China, Taiwan, and among Chinese communities across the world. Using a model of collaborative inquiry, The Oxford Handbook of Music in China and the Chinese Diaspora features diverse insider voices alongside authors positioned across the anglophone world.
"North Korea is often said to be unknown: a reclusive and secretive state. It behaves as if the whole country is a theatre that projects itself through performance. Song, together with other music and dance production, forms the soundtrack to the theater of daily life, embedding messages that tell the official history, the exploits of leaders, and the socialist utopia yet-to-come. Songs form the foundation stones of revolutionary operas, of instrumental and orchestral tone poems, and are rearranged in countless versions for use by children in kindergartens, for 50,000 young people who dance annually in celebration of the Eternal President's birthday, and for the 100,000 participants of mass spectacles such as the Arirang Festival. North Koreans are reminded daily on state-controlled television news how their songs are beamed around the world by satellite, and songs are today routinely uploaded to YouTube and Youku. This is the first book-length account of North Korean music and dance in any language other than Korean. It is based on fieldwork, on interviews, and resources researched in private and public archives and libraries in North Korea, but also in South Korea, China, North America and Europe. It explores revolutionary songs written in the 1940s and pop songs from the 2010s, exploring in a critical but informed way not just songs, but also developments of Korean instruments, the creation of revolutionary operas that embed the state's ideology of juche "self-reliance", mass spectacles, dance and dance notation, and composers and compositions"--
