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.
Examines children's musical practices on Corn Island, some 52 miles off the Caribbean coast of Nicaragua, which has long been a site of cross-cultural interaction and exchange. In 1987, as part of the postwar peace agreements, two autonomous regions—north and south—were established on the Caribbean coast of Nicaragua. The cultural and education aspects of autonomy came to be envisioned largely through concepts of interculturalidad, or interculturalism. Children's musical practices enter into discourses of interculturalism in several ways. They are often important symbols of the future; informal genres of vernacular expression (such as singing games) are a key resource for curricular reform that aims to bring regional folklore into the classroom; and they are central to processes of cultural interaction, exchange, and transformation. This is because children's activities are often oriented toward playful improvisation and because children are key actors in processes of socialization and adaptation to changing circumstances. Expressive practices such as music are dialogic tools through which differences are enacted, through which boundaries are constructed within and between social groups. This understanding of interculturalism as an everyday practice helps us see how culture emerges from interaction and play and how communication is accomplished using a diverse pool of resources. This essay focuses on the children of Miskitu migrants on Corn Island, particularly on singing game performance.
Tambrin music on the Caribbean island of Tobago is traditionally performed to entertain people at weddings and other family celebrations. The genre is also connected with healing ceremonies and the belief in ancestral spirits. It can cause trance and possession. Nevertheless, today’s musicians hardly ever play in these traditional contexts. Opportunities to perform arise from political events, folklore festivals, and concerts for tourists. In consideration of theoretical views concerning cultural contacts, preservation, and staged respectively participatory performances, the article deals with different forms of musical interaction and different ways of playing depending on repertory, individual performers, and performance conditions, based on fieldwork conducted between 1995 and 2009, thus comprising the music of two generations of musicians.
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].
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.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
As contemporary tambú music and dance evolved on the Caribbean island of Curaçao, it intertwined sacred and secular, private and public cultural practices, and many traditions from Africa and the New World. As she explores the formal contours of tambú, the author discovers its variegated history and uncovers its multiple and even contradictory origins. She recounts the personal stories and experiences of Afro-Curaçaoans as they perform tambú–some who complain of its violence and low-class attraction and others who champion tambú as a powerful tool of collective memory as well as a way to imagine the future.
Jackson: University Press of Mississippi Jackson, MS, United States
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
The Brazilian berimbau, a musical bow, is most commonly associated with the energetic martial art/dance/game of capoeira. But the instrument has played a prominent role in several genres of Brazilian music from the 1950s to the present, including bossa nova, samba-reggae, música popular brasileira (MPB), electronic dance music, Brazilian art music, and more. Berimbau music spans oral and recorded historical traditions, connects Latin America to Africa, juxtaposes the sacred and profane, and unites nationally constructed notions of Brazilian identity across seemingly impenetrable barriers. The berimbau is discussed beyond the context of capoeira, exploring the bow's emergence as a national symbol. It engages and analyzes intersections of musical traditions in the Black Atlantic, North American popular music, and the rise of global jazz.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Throughout Brazil, Afro-Brazilians face widespread racial prejudice. Many turn to religion, with Afro-Brazilians disproportionately represented among Protestants, the fastest-growing religious group in the country. Officially, Brazilian Protestants do not involve themselves in racial politics. Behind the scenes, however, the community is deeply involved in the formation of different kinds of blackness—and its engagement in racial politics is rooted in the major new cultural movement of black music. In this account, the complex ideas about race, racism, and racial identity that have grown up among Afro-Brazilians in the black music scene are explored. The author immersed himself for nearly a year in the vibrant worlds of black gospel, gospel rap, and gospel samba in order to better understand racial identity and the social effects of music. Delving into the everyday music-making practices of these scenes, it is shows how the creative process itself shapes how Afro-Brazilian artists experience and understand their racial identities. The results challenge much of what some people thought they knew about Brazil's Protestants, provoking one to think in new ways about their role in their country's struggle to combat racism.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
The definitive group biography of the Wailers—Bob Marley, Peter Tosh, and Bunny Livingston—chronicling their rise to fame and power and offering a portrait of a seminal group during a period of exuberant cultural evolution. Over one dramatic decade, a trio of Trenchtown R&B crooners swapped their 1960s Brylcreem hairdos and two-tone suits for 1970s battle fatigues and dreadlocks to become the Wailers—one of the most influential groups in popular music. A history of the band is presented from their upbringing in the brutal slums of Kingston to their first recordings and then international superstardom. It is argued that these reggae stars offered three models for black men in the second half of the 20th century: accommodate and succeed (Marley), fight and die (Tosh), or retreat and live (Livingston). The author meets with Rastafarian elders, Obeah men, and other folk authorities as he attempts to unravel the mysteries of Jamaica's famously impenetrable culture and to offer a sophisticated understanding of Jamaican politics, heritage, race, and religion.
