Focuses on interrelations between popular music genres in the Spanish Caribbean exemplifying the Dominican Republic. The genre son has been the source of ideological conflicts for the middle and upper classes, particularly for Dominican musicians and intellectuals. The most urgent inquiry is about the local origin of the so considered primary authentic work, the “Son de la Ma’ Teodora'. Analyzing both historiographic and oral sources, the significance and the symbolic value of the musical genre son in the national history and context are discussed., unedited non–English abstract received by RILM] En este artículo se discuten las interrelaciones entre géneros musicales populares en el Caribe Hispánico tal y como aparecen en la República Dominicana. El género son ha sido fuente de conflictos ideológicos entre las clases media y alta dominicana, así como entre músicos e intelectuales. El asunto más polémico en este sentido gira alrededor del origen local de la así considerada primera obra documentada, el “Son de La Ma’ Teodora”. Haciendo uso de diferentes fuentes historiográficas y orales se discute el significado y valor simbólico del género musical son en relación a la historia nacional dominicana.
Through an examination of the recording Gargalhada (pega na chaleira), a chansonnette sung by Eduardo das Neves, the origin of the expression 'pegar na chaleira' (bootlicking) is traced, while some inconsistencies in the online catalogue of the Instituto Moreira Salles are revealed. Probably recorded in 1906, six years before the establishment of the Odeon plant in Rio, the piece was labeled a lundu, a paradigmatically Afro-Brazilian genre, in the 1915–26 catalogues. The music and laughter that Neves appropriates for himself were created by George Washington Johnson, the first black star of early sound recording, and reused in other Casa Edison (Brazilian Odeon) recordings on sale from 1913 to 1919. But while the former North American slave ridicules himself in accordance with white stereotypes, the self-designated Creole stages a satire on the behavior of upperclass men in Rio de Janeiro. In this process, the coon song turns into its antithesis., unedited non–English abstract received by RILM] Um exame do fonograma Gargalhada (pega na chaleira), cançoneta por Eduardo das Neves, expõe a origem da expressão “pegar na chaleira” e revela incongruências nos critérios de catalogação online do Instituto Moreira Salles. Provavelmente datada de 1906, a gravação aparece como um “lundu” em catálogos comerciais de 1915–1926, e as mesmas ideias musicais foram reaproveitadas em outros registros sonoros da Casa Edison comercializados entre 1913 e 1919. A música e o gargalhar que Neves reaproveita foram criados por George Washington Johnson, o primeiro astro negro da gravação mecânica. Mas enquanto o ex-escravo norte-americano se auto-ridiculariza de acordo com estereótipos brancos, o autodenominado “crioulo” encena uma sátira ao comportamento masculino das classes dominantes do Rio. Neste processo, a coon song transforma-se na antítese do gênero.
Adieu foulard, adieu madras is a very popular tune from the French Caribbean. It is just as popular today in continental France, where it has been adapted to different musical genres. Yet, for those familiar with the simple melody and its evocative lyrics, which encourages carefree humming, not many may be aware that it is so deeply rooted in the history of French colonialism, island tropes, and ethnic relations. This essay uses Adieu foulard, adieu madras and its multiple sonic meanings as the lens to better understand the dynamics of the (post)colonial relationship of the people of the French Antilles, particularly from the island overseas departments of Martinique and Guadeloupe, many of whom have now migrated permanently to metropolitan France. For these, Adieu has now also become their song of exile.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Examines the role music has played in the formation of the political and national identity of the Bahamas. It analyzes Bahamian musical life as it has been influenced and shaped by the islands’ location between the United States and the rest of the Caribbean; tourism; and Bahamian colonial and postcolonial history. Focusing on popular music in the second half of the twentieth and early 21st c., in particular rake-n-scrape and Junkanoo, the author finds a Bahamian music that has remained culturally rooted in the local even as it has undergone major transformations. Highlighting the ways entertainers have represented themselves to Bahamians and to tourists, he illustrates the shifting terrain that musicians navigated during the rapid growth of tourism and in the aftermath of independence.
Unedited] The conference took place 18–24 February, 2008. The following contributions are cited separately in RILM: Kam-Au AMEN, Entertainment and cultural enterprise management (RILM ref]2012-19744/ref]); Peter ASHBOURNE, From mento to ska and reggae to dancehall (RILM ref]2012-19730/ref]); Erna BRODBER, Reggae as black space (RILM ref]2012-19729/ref]); Louis CHUDE-SOKEI, Roots, diaspora and possible Africas (RILM ref]2012-19739/ref]); Brent CLOUGH, Oceanic reggae (RILM ref]2012-19741/ref]); Carolyn COOPER, Reggae studies at the University of the West Indies (RILM ref]2012-19743/ref]); Samuel Furé DAVIS, Reggae in Cuba and the Hispanic Caribbean (RILM ref]2012-19733/ref]); Cheikh Ahmadou DIENG, Reggae griots in Francophone Africa (RILM ref]2012-19738/ref]); Teddy ISIMAT-MIRIN, Reggae in the French Caribbean (RILM ref]2012-19734/ref]); Ellen KOEHLINGS, Pete LILLY, The evolution of reggae in Europe with a focus on Germany (RILM ref]2012-19732/ref]); Amon Saba SAAKANA, The impact of Jamaican music in Britain (RILM ref]2012-19731/ref]); Roger STEFFENS, Reggae music in the bloodstream (RILM ref]2012-19736/ref]); Marvin Dale STERLING, Gender, class and race in Japanese dancehall culture (RILM ref]2012-19740/ref]); Michael E. VEAL, Dub: Electronic music and sound experimentation (RILM ref]2012-19742/ref]); Leonardo VIDIGAL, Reggae music documentaries in Brazil (RILM ref]2012-19735/ref]); Klive WALKER, The journey of reggae in Canada (RILM ref]2012-19737/ref]).
Abbey,Eric James, (Ed.And Intro.) and Helb,Colin, (Ed.And Intro.)
Format:
Book, Whole
Publication Date:
01/01; 2014
Published:
Lanham: Lexington Books
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
The following contributions are cited separately in RILM: Eric James ABBEY, The cult of Hellmouth: The success of contemporary hardcore (RILM ref]2014-01826/ref]); Sean AHERN, Let the Shillelagh fly: The dropkick Murphys and Irish—American hybridity (RILM ref]2014-01818/ref]); Brian COGAN, The last report: Throbbing gristle and audio extremes (RILM ref]2014-01823/ref]); Mika ELOVAARA, Am I evil? The meaning of metal lyrics to its fans (RILM ref]2014-01819/ref]); Marcus ERBE, By demons be driven? Scanning 'monstrous' voices (RILM ref]2014-01820/ref]); Kevin FELLEZS, Black metal soul music: Stone vengeance and the aesthetics of race in heavy metal (RILM ref]2014-01824/ref]); Ross HAGEN, No fun: Noise music, avant-garde aggression, and sonic punishment (RILM ref]2014-01822/ref]); Colin HELB, 'The time is right to set our sight on salvation': The strange tale of how the Hare Krishnas came to play hardcore punk (RILM ref]2014-01825/ref]); Eliut RIVERA-SEGARRA, Nelson VARAS-DIAZ, Heavy metal music in the Caribbean setting: Politics and language at the periphery (RILM ref]2014-01821/ref]); Evan WARE, Food for thought: On Sid Vicious's cannibalization of My way (RILM ref]2014-01817/ref]).
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
The following contributions are cited separately in RILM: Godfrey BALDACCHINO, Yoko ORYU, French Caribbean: Adieu foulard, adieu madras: A sonic study in (post)colonialism (RILM ref]2011-12101/ref]); Sergio BONANZINGA, Sicily: Navigating responses to global cultural patterns (RILM ref]2011-12111/ref]); Kathryn A. BURNETT, Ray BURNETT, Scotland's Hebrides: Song and culture, transmission, and transformation (RILM ref]2011-12104/ref]); Jennifer CATTERMOLE, Fiji Islands: A sustainable future for sigidrigi? (RILM ref]2011-12107/ref]); Ijahnya CHRISTIAN, English Caribbean: When people cannot talk, they sing (RILM ref]2011-12099/ref]); Judith R. COHEN, Ibiza and Formentera: Worlds of singers and songs (RILM ref]2011-12113/ref]); Cristoforo GARIGLIANO, Aeolian Islands: Three singers, their folk songs, and the interpretation of tradition (RILM ref]2011-12112/ref]); Waldo GARRIDO, Philip HAYWARD, Chiloé: An offshore song culture (RILM ref]2011-12109/ref]); Maria HNARAKI, Crete—Souls of soil: Island identity through song (RILM ref]2011-12110/ref]); Henry M. JOHNSON, Jersey: Jèrriais, song, and language revitalization (RILM ref]2011-12105/ref]); Soraya MARCANO, Spanish Caribbean: Liquid identities (RILM ref]2011-12100/ref]); Owe RONSTRÖM, Gotland: Where folk culture and island overlap (RILM ref]2011-12114/ref]); Heather SPARLING, Cape Breton Island: Living in the past? Gaelic language, song, and competition (RILM ref]2011-12102/ref]); Deatra WALSH, Newfoundland: From Ron Hynes to Hey Rosetta! (RILM ref]2011-12103/ref]); Oli WILSON, Papua New Guinea: Popular music and the continuity of tradition—An ethnographic study of the songs by the band Paramana Strangers (RILM ref]2011-12106/ref]).
With Joe Arroyo's passing on 26 July 2011, the world has lost a superstar and true innovator of modern Latin music. His work combined lyrics of protest, romance, and spirituality with a joyful music that was at once fresh and accessible. The sixth album Arroyo put out with La Verdad marked a transition from a less adventurous to a more radical approach, where the diverse mix heard on later records is fully embraced for the first time. With Me le fugué a la candela (I escaped the fire) his players gelled, and the pan-Caribbean sound they became famous for came into its own, especially on side two.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
In November 1916, a young Afro-Brazilian musician named Donga registered sheet music for the song 'Pelo telefone' ('On the telephone') at the National Library in Rio de Janeiro. This apparently simple act—claiming ownership of a musical composition—set in motion a series of events that would shake Brazil's cultural landscape. Before the debut of 'Pelo telephone,' samba was a somewhat obscure term, but by the late 1920s, the wildly popular song had helped to make it synonymous with Brazilian national music. The success of 'Pelo telephone' embroiled Donga in controversy. A group of musicians claimed that he had stolen their work, and a prominent journalist accused him of selling out his people in pursuit of profit and fame. Within this single episode are many of the concerns that animate this book, including intellectual property claims, the Brazilian state, popular music, race, gender, national identity, and the history of Afro-Brazilians in Rio de Janeiro. By tracing the careers of Rio's pioneering black musicians from the late 19th c. until the 1970s, the author revises the histories of samba and of Brazilian national culture.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Examines a variation of samba called pagode baiano in several peripheral neighborhoods of the city of Salvador. Dance parties organized around this genre provide the context for the affirmation of a racial identity discourse as well as the reterritorialization of 'easy women', 'dishonest and lazy people', jobless people, homosexuals, and blacks. Pagode reintegrates aspects of traditional African manifestations found in Brazil, such as dance, call-and-response song, and the emphasis on polyrhythm. It embraces a sub-altern gender (feminine) and sexuality (homosexual) and undermines the hegemony of the macho. It exists as a musical experience whose feelings are particular and shared amongst certain subjects. Musicians and the public share a language and a way of speaking about themselves and others that reveal an emergent, imperfect citizenship.
