New Books in Music

Jazz is often dubbed the greatest American original art form. This claim might be difficult to contend. But a close exploration of the folks who created, listened, and participated in jazz environments can also tell us lot about the religious history of those people. In his new book, Spirits Rejoice! Jazz and American Religion (Oxford University Press, 2015), Jason Bivins, Professor in the Department of Philosophy and Religious Studies at NC State University, argues that Jazz is a unique and under-explored venue for investigating American religious history. Bivins explores Jazz through common components of religious communities and traditions, including as forms of ritual, institutional structures, practices of healing, and jazz cosmologies. He begins with an outline of the deep connections between jazz musicians and their relationships with specific religious traditions, including Islam, the Black church, Bah’ ethics, Buddhism, and Scientology. He also outlines how artists engage in historical self-reflection and the production of religious narratives. In our conversations we discussed analyzing religion in music, the difficulties and opportunities of examining wordless artifacts, spaces of religio-musical practice, the role of performative and improvisational aspects of jazz, the sonic architecture of metaphysical worlds, egolessness and the divine, racial imaginaries, and forms of American spirituality. Of course, we talked about a lot of wonderful musicians too, including John Carter, Albert Ayler, Sun Ra, Duke Ellington, Wynton Marselies, John Coltrane, Mary Lou Williams, and Ornette Coleman. And when you are done listening to our conversation check out the listening guide, which has music video playlists for all the chapters of the book. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

From the “Ballad of the Green Berets” to “Bad Moon Rising,” the music of the Vietnam War is woven through every vets memories. Vietnam vet Doug Bradley and his fellow University of Wisconsin professor Craig Werner first intended to whittle down a list of the top 20 songs of the war, and soon realized that was an impossible errand. No Vietnam veteran is alike, and hundreds of songs held meaning for those who fought there. It was a varied soundtrack of patriotism and protests, hard rock and soul music, love songs, Dear John songs and more. Bradley and Werner’s book We Gotta Get Out Of This Place: The Soundtrack of the Vietnam War (University of Massachusetts Press, 2015) blends musical and personal histories, explaining the backgrounds of specific songs and artists as well as what they meant to the Vietnam soldiers. In a conversation with Gael Fashingbauer Cooper, they discuss everything from the generational differences between Vietnam soldiers and their World War II-veteran fathers to the importance of Bruce Springsteen’s “Born in the USA,” written a full decade after the war ended. Hanoi Hannah, Good Morning Vietnam DJ Adrian Cronauer, Jimi Hendrix, Creedence Clearwater Revival, Nancy Sinatra, Country Joe McDonald and his famous F cheer all played a role in the wars musical history. Take a musical trip through this sometimes personal and often poetic book. Country Joe himself said of it, We all love popular music and we all love soldiers. All we have left is memories. Maybe there is something to learn from this book, from their experiences, from the music. God, I hope so.   Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

The origins of world music can be found in early ethnographic recordings as anthropologists and ethnomusicologists sought to record the songs of lost or dying cultures. In Modernity’s Ear: Listening to Race and Gender in World Music (NYU Press, 2015), Roshanak Kheshti explores how these origins shape how listeners hear world music today. Kheshti did fieldwork at Kinship Records, a pseudonym of a world music label, and examined how world music gets record, produced, marketed, and sold. Full of theoretical insights, Modernity’s Ear focuses on how listening and the ear have become key sites for the production of racial and gender identities and how listeners come to hear their own desires. Kheshti challenges earlier scholarly studies that criticize world music for appropriating ethnic sounds. Instead, she considers how music allows listeners to incorporate a wide range of sounds into their own culture. For example she discusses how Vampire Weekend, an alternative rock band, drew on Afro pop in their music. For Kheshti, this is a key example of how listeners came to make world music their own. The book concludes with a discussion of Zora Neale Hurston’s recordings of African American folk songs and tales. Kheshti argues that Hurston understood all too well the dominant paradigms around such folk recordings, which viewed such recordings as valuable because they were authentic sounds. Hurston, however, refused such a position and chose to preform African American folk songs and stories herself rather than record “authentic” native voices. For Kheshti, Hurston’s decision demonstrates potential agency and the ability for world music performers to shape how they get heard. Roshanak Kheshti is Associate Professor of Ethnic Studies and affiliate faculty in the Critical Gender Studies Program at the University of California, San Diego. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

The competition seems to be a crucial part of the classical music world. In Performing Civility: International Competitions in Classical Music (Cambridge University Press, 2015), Dr. Lisa McCormick, a lecturer in sociology at the University of Edinburgh, offers a unique insight into the history, function and meaning of the classical music competition. The book offers both a rich history of competitions along with a detailed ethnography of competitors, juries and audiences. McCormick uses a detailed engagement with contemporary cultural sociology to grapple with one of the core questions facing the study of culture, of how performances can be measured, codified and judgements ultimately made. The book also engages with gender, comportment and the body, to think through the interaction of performer, judges and audiences, giving an insight into not only the classical competition, but the nature and function of culture in contemporary society. The book will be important reading beyond sociology, for music scholars and anyone interested in arts and culture. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

El Sistema, the massive Venezuelan youth orchestra program, has been hailed in some quarters as the next big idea in music education (if not as the savior of classical music itself). Any who have found the press coverage of El Sistema suspiciously rosy, however, will find quite another account in Geoffrey Baker‘s engrossing and at times sharply critical book, El Sistema: Orchestrating Venezuela’s Youth (Oxford University Press, 2014). Baker takes an ethnographic approach to El Sistema, investigating the daily lives and experiences of students and teachers, while simultaneously drawing on recent research in music pedagogy to subject the structure and history of the program to an ideological critique. El Sistema describes itself as an organization devoted to the “pedagogical, occupational, and ethical rescue” of children through orchestral music, dedicated to protecting and healing the most vulnerable ranks of Venezuelan society. To this, Baker raises troubling questions. Is it really the case that the average student in El Sistema comes from a precarious economic background? Supposing that musical training can foster social development, is the symphony orchestra, with its rigid hierarchies of command, really the best way to train model citizens? And in the long run, can Venezuela — or indeed, any country — provide long term employment for such a large cohort of professionally trained musicians? Further Listening/Viewing/Reading: Gustavo Dudamel conducting the Teresa Carreño Youth Orchestra here. Lawrence Scripp’s interview with Luigi Mazzocchi: “The Need to Testify: A Venezuelan Musician’s Critique of El Sistema and his Call for Reform” (Full version here) (Shorter, journalistic version here) https://van-us.atavist.com/all-that-matters Geoffrey Baker’s El Sistema blog here. Special issue of Action, Criticism, and Theory for Music Education on El Sistema here. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

George Cotkin is an emeritus professor of history at California Polytechnic State University. In his book Feast of Excess: A Cultural History of the New Sensibility (Oxford University Press, 2015) he has given us cultural criticism through a set of provocative portraits of creative Americans at mid-twentieth century who defied convention, pushed the boundaries of aesthetics and forged a new sensibility of personal liberation. From John Cage, who in 1952 explored the musical possibilities of silence in the composition 4′ 33″ to Chris Burden’s 1974 performance piece Trans-fixed nailing him to a Volkswagen; both challenged the standing categories of art and aesthetics. Two-dozen dramatic vignettes demonstrate the excess of violence, sex, and madness that blurred the boundaries between art, artist and audience. Creatives such as Marlon Brando, Lenny Bruce, Andy Warhol, and Anne Sexton populate his pages. The fascination with excess cut across diverse expressions taking art and audiences into uncharted territories of the imagination erasing the distinctions between high and low art. Cotkin argues that the advant-garde pushing the limits with a mania for the new and unfettered subjectivity constitutes American culture today. For all its transgressions the New Sensibility was politically impotent and its excess fed the explosive growth of capitalism, consumerism and the golden age of advertising. The New Sensibility became stale, expected, and commodified. With a weakened power to shock it has become our culture, our sensibility, yet still offering the possibility of something passionate and new on the boundary between liberation and limits. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

Hildegard of Bingen was many things: a religious leader, a prolific letter-writer, a visionary prophet, possibly a compiler of medical lore, and certainly one of the most important composers of the 12th century. In recent years, Hildegard’s reception in academic circles has, for good and compelling reasons, focused on her status as a powerful, educated, and brilliantly creative woman in an era when few women were afforded such opportunities. But this has not been Hildegard’s only legacy. Jennifer Bain‘s recent book, Hildegard of Bingen and Musical Reception: The Modern Revival of Medieval Composer (Cambridge University Press,2015), charts the 19th-century reception of Hildegard’s life and music, and in doing so provides valuable perspective on the version of Hildegard that we know and love today. As Bain demonstrates, Hildegard has been in an almost constant state of revival since the early 19th century, and at every turn she has meant something different: depending on the interests of the scholars who were reviving her (who were, themselves, grappling with very specific historical circumstances, including the long-term fallout of the Napoleonic wars and the very long-term fallout of the Protestant Reformation), Hildegard has been important as a German, a Catholic, a Benedictine, and a mystic, as well as as a woman. Further reading/listening: For listeners who are unfamiliar with Hildegard’s music, here is LaReverdie’s recording of one of the melodies mentioned in the interview: O virga ac diadema. There are also three publications by Prof. Bain which expand on issues that we discussed in this interview: “Hildegard on 34th Street: Chant in the Marketplace.” Echo: A Music-Centered Journal 6, no. 1 (2004). “Hildegard, Hermannus, and Late Chant Style.” Journal of Music Theory 52, no. 1 (2008). “Hooked on Ecstasy: Performance ‘Practice’ and the Reception of the Music of Hildegard of Bingen,” in The Sounds and Sights of Performance in Medieval and Renaissance Music: Essays in Honour of Timothy J. McGee, ed. Brian Power and Maureen Epp (Aldershot: Ashgate, 2009), 253-273. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

Is hip hop defined by its artists or by its audience? In Home With Hip Hop Feminism, Aisha Durham returns hip hop scholarship to its roots by engaging in an ethnographic and autoethnographic approach to studying hip hop. Rooting her study in the Diggs Park Public Housing Project in Norfolk, Virginia, Durham examines what hip hop means to ordinary and everyday women who see themselves as hip hop, equals to the rappers and other artists who receive greater recognition and scholarly attention. By focusing on gender and social class, Durham explores the sexual scripts that women find and negotiate within hip hop and how hip hop continually navigates socio-economic boundaries. She also considers how the very act of studying and writing about hip hop can turn a hip hop “insider” into an outsider. The book spends considerable attention looking at Queen Latifah and Beyonce as key figures who both reinforce and interrogate dominant representations of African American women. Aisha Durham is Associate Professor of Communication at the University of South Florida. Her research about Black popular culture explores the relationship between media representations and everyday life. She examines how controlling images or power-laden stereotypes are produced by media makers and interpreted by media audiences to make sense of blackness in the “post” era. She is co-editor of Home Girls Make Some Noise: Hip Hop Feminism Anthology (2007) and Globalizing Cultural Studies: Ethnographic Interventions in Theory, Method, and Policy (2007). Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

In the late 1980s, the Baltic Soviet Social Republics seemed to explode into song as Estonian, Latvian and Lithuanian national movements challenged Soviet rule. The leaders of each of these movements espoused nonviolent principles, but the capacity for violence was always there – especially as Soviet authorities engaged in violent repression. In The Power of Song: Nonviolent National Culture in the Baltic Singing Revolution (University of Washington Press, 2015), Guntis Smidchens tackles the question “of whether it is possible to reconcile nonviolent principles with a pursuit of nationalist power” and his answer is yes. As evidence, Smidchens presents the events of 1988 to 1991 in the Baltic countries and their national song cultures, considering them through the lens of principles of nonviolence. Smidchens analyzes the role of choral, folk and rock music in the national movements, demonstrating that choral music provided mass discipline, folk songs pulled in people not already involved in song culture, and rock music integrated ideology and responsiveness to rapidly changing events in the Baltic and the Soviet Union more broadly. He also provides English translations of over 100 Lithuanian, Latvian and Estonian songs, setting them in their historical, cultural and poetic contexts. The Power of Song: Nonviolent National Culture in the Baltic Singing Revolution explains why Latvians, Estonians and Lithuanians chose music as their weapon of choice to regain independence from the Soviet Union. Amanda Jeanne Swain is executive director of the Humanities Commons at the University of California, Irvine. She received her PhD in Russian and East European history at the University of Washington. Her research interests include the intersections of national, Soviet and European identities in the Baltic countries. Recent publications include articles in Ab Imperio and Cahiers du Monde Russe. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

What is hip? Can a piece of music be hip? Or is hipness primarily a way of engaging with music which recognizes the hip potential of the music? Or primarily a manner of being, which allows the hip individual to authentically engage with the hip artwork? Whatever the case may be, we know that the hip is meant to be authentic. We know that it is opposed to the square:all that is inauthentic, conformist, and authoritarian. And we know that attempts to understand hipness tend to locate it in the sonorous immediacy of musical experience. Phil Ford‘s, Dig: Sound and Music in Hip Culture (Oxford University Press, 2013) uses these attempts to understand hipness as an entry into the altogether more intractable problem of defining hipness itself. Ford traces the hip sensibility from its roots in the African-American subcultures that arose in cities such as New York and Chicago in the aftermath of the Great Migration, through its adoption (or appropriation) by the beat poets of the 1950s and the counterculture movement of the 1960s. In doing so, he marshals a wide array of sources:newspaper columns, jazz improvisations, political posters, liner notes, diaries, and amateur acetate recordings, all grappling — in creative, illuminating, and sometimes painful ways — with the impossibility of capturing the lived experience of hipness. In the closing chapters of the book, he turns to two specific figures, Norman Mailer (a major writer), and John Benson Brooks (a somewhat peripheral jazz musician), reevaluating their works — and perhaps more importantly, their methods of working — in the light of the hip aesthetics described in the earlier sections of the book. Further Listening/Viewing/Reading: John Benson Brooks Trio: Avant Slant Thomas Frank: The Conquest of Cool Fruity Pebbles Rap Rip Torn attacks Norman Mailer with a Hammer Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music