African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Surveys the origins of rock 'n' roll from the minstrel era to the emergence of Bill Haley and Elvis Presley. Dispelling common misconceptions, this book examines rock's origins in hokum songs and big-band boogies as well as Delta blues, detailing the embrace by white artists of African-American styles long before rock 'n' roll appeared. This study ranges far and wide, highlighting not only the contributions of obscure but key precursors like Hardrock Gunter and Sam Theard but also the influence of celebrity performers like Gene Autry and Ella Fitzgerald. Too often, rock historians treat the genesis of rock 'n' roll as a bolt from the blue, an overnight revolution provoked by the bland pop music that immediately preceded it and created through the white appropriation of music until then played only by and for black audiences. Here, Birnbaum argues a more complicated history of rock's evolution from a heady mix of ragtime, boogie-woogie, swing, country music, mainstream pop, and R&B—a melange of genres that influenced one another along the way, from the absorption of blues and boogies into jazz and pop to the integration of country and Caribbean music into R&B.
The singing of capeyuye (the Mascogo—Black Seminole people—equivalent of the U.S. spiritual) became a significant token of individual and communal identity in that population. The life and career of Gertrudis Vázquez are studied as emblematic of that tradition. The technical aspects of capeyuye are described and its performance is examined with the context of Mascogo society, particularly its connection with important events such as funerals, birthdays, and other festive occasions.
Anderson,William M., (Ed.And Pref.), Campbell,Patricia Shehan, (Ed.And Pref.), and Seeger,Anthony, (Foreword)
Format:
Book, Whole
Publication Date:
01/01; 2011
Published:
Lanham: Rowman & Littlefield Education
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
The following contributions are cited separately in RILM: William M. ANDERSON, Michael B. BAKAN, Patricia Shehan CAMPBELL, Jackie Chooi-theng LEW, Phong NGUYỄN, Pornprapit PHOASAVADI, Music of Southeast Asia (RILM ref]2010-13857/ref]); William M. ANDERSON, Patricia Shehan CAMPBELL, Teaching music from a multicultural perspective (RILM ref]2010-13846/ref]); William M. ANDERSON, Kuo-huang HAN, Tatsuko TAKIZAWA, Ricardo D. TRIMILLOS, Music of East Asia (RILM ref]2010-13856/ref]); William M. ANDERSON, Kristin Olson RAO, Music of South Asia: India (RILM ref]2010-13858/ref]); Sarah J. BARTOLOME, Pierre Cary (Kazadi wa Mukuna) KAZADI, Elizabeth OEHRLE, Music of sub-Saharan Africa (RILM ref]2010-13847/ref]); Bryan BURTON, Kay L. EDWARDS, Music of native peoples of North America (RILM ref]2010-13853/ref]); Milton L. BUTLER, Marvelene C. MOORE, Rosita M. SANDS, Linda B. WALKER, African American music (RILM ref]2010-13848/ref]); Patricia Shehan CAMPBELL, David G. HEBERT, World beat (RILM ref]2010-13855/ref]); Patricia Shehan CAMPBELL, Ellen MCCULLOUGH-BRABSON, Euro-American music (RILM ref]2010-13852/ref]); Patricia Shehan CAMPBELL, Music of Europe (RILM ref]2010-13851/ref]); Ann C. CLEMENTS, Peter DUNBAR-HALL, Sarah H. WATTS, Music of Oceania and the Pacific (RILM ref]2010-13854/ref]); David G. HEBERT, Jazz and rock music (RILM ref]2010-13850/ref]); Rita KLINGER, Christopher ROBERTS, George D. SAWA, Terese VOLK TUOHEY, Music of the Middle East (RILM ref]2010-13859/ref]); Dale A. OLSEN, Milagros Agostini QUESADA, Amanda C. SOTO, Music of Latin America and the Caribbean (RILM ref]2010-13849/ref]). The first edition is abstracted as RILM ref]1990-07600/ref], the second as RILM ref]1996-23510/ref].
Belafonte,Harry, (Author) and Shnayerson,Michael, (Collab.)
Format:
Book, Whole
Publication Date:
01/01; 2011
Published:
New York: Alfred A. Knopf
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
A personal account of an era of enormous cultural and political change, which reveals Harry Belafonte as not only one of America's greatest entertainers, but also one of our most profoundly influential activists. Belafonte spent his childhood in both Harlem and Jamaica, where the toughness of the city and the resilient spirit of the Caribbean lifestyle instilled in him a tenacity to face the hurdles of life head-on and channel his anger into positive, life-affirming actions. He returned to New York City after serving in the Navy in World War II, and found his calling in the theater, before transitioning into a career as a singer and Hollywood leading man. During the 1960s civil rights movement, Belafonte became close friends with Martin Luther King, Jr., and used his celebrity as a platform for his activism in civil rights and countless other political and social causes. This book tells the inspiring story of an original and powerful entertainer who has always engaged fiercely with the issues of his day.
The African diaspora has been a key concept adopted by artists, activists, educators, and scholars committed to challenging the specific ways in which the marginalization of blackness has operated and continues to operate among Spanish-speaking Caribbeans and their descendants. This essay focuses on a relatively small network of New York roots musicians of Puerto Rican and Dominican descent who nevertheless have a strong impact on the way the concept of the African diaspora is argued for in local musical, educational, activist, and scholarly circles. They constitute a key component of what Rogers Brubaker has termed the “actively diasporan fraction” who seek “not so much to] describe the world as seek to remake it.” This article documents and analyzes these musicians' reliance on the concept of urban maroonage as a politicized permutation of the concept of the African diaspora and a central component of a liberation mythology and pedagogy. I propose that though this mythology and pedagogy often falls into what Brubaker has criticized as a “non-territorial form of essentialized belonging” it is at the same time a mythology that takes into account what Earl Lewis has termed “overlapping diasporas” as well as the shifting borders of diasporic identity that Juan Flores and others have explored—two key factors in the way diaspora is enacted, but that Brubaker himself fails to address properly.
Examines the political and cultural possibilities and limits of the wide-ranging reggae scene that has emerged along both sides of the U.S./Mexico border since the 1990s. It investigates why and how members of seemingly disparate border communities, including Mexicanas/os, Chicanas/os, and Native Americans, find common social and political ground playing Afro-Caribbean inspired music. It also interrogates how people living in the U.S.-Mexico borderlands have responded to the impact of economic and political globalization by using reggae to fashion multiethnic and post-national political formations and social relationships at the grassroots.
There are many parallels between the music and worship of the African American Pentecostalism of the author’s upbringing and that of Afro-Caribbean religious groups, including Trinidadian Spiritual Baptists, the Haitian Heavenly Army, and Jamaican Revival Zionists. This can partly be attributed to their shared West African roots. Many features of West African worship have survived among these two geographically separate groups, including a heavy use of rhythm and percussion instruments, a call and response vocal form, and a climax of spirit possession, when congregants reach a state of rhythmically induced ecstasy in which they feel fully possessed by the divine. Both groups have also independently adopted white Christian hymnody, in which they stay true to the text but often change the music in an improvisatory style.
Examines the transplantation of the vocal romance from France to the Federalist U.S, focusing on romances by Eugène Guilbert (1758–1839) and Jean-Baptiste Renaud de Chateaudun (fl. 1795). The songs are described as both vehicles of nostalgia for the ancien régime and the French colony of Sainte-Domingue, and aspects of the new post-revolutionary reality. Both composers came from the Caribbean region and settled on the East Coast of the U.S.
Examines how Connecticut-born reggaetón artist Notch incorporates oratorical, visual, and musical cues in his music video, Qué te pica (What's itching you?), to establish connections between Latino and Caribbean communities in the U.S. These communities have typically been disavowed by hegemonic racial categories that distinguish between them. While Notch’s music disrupts these particular racial hierarchies, he also maintains hetero-normative patriarchal relations in his video. An analytic, Afro-Latino space is proposed to account for the ways that reggaetón as a musical genre, and Notch more specifically, unsettle certain distinctions between blackness and Latinidad, while simultaneously relying on stereotypes of black hypermasculinity.
