This article draws on psychogeography to explore suburban Bushey, Hertfordshire (UK), where the popular music duo Wham! formed and created the foundation for the later career of George Michael. It locates this neglected cultural narrative within the context of parental postcolonial and metropolitan journeys, arguing that migrations from the margins of the British Empire and across London form part of a ‘spatial moral order’. Exploring how a distinct pop group emerged at a particular time, it emphasises the importance of family and friendship within the suburban landscape of school, home, a pub, church halls, and a scout hut. A focus on the formation of Wham! contributes to debates about the postcolonial journeys and suburban circumstances that have shaped UK popular music since the end of World War II, and illustrates how psychogeography can contribute to the study of popular music.

Through perspectives from the sociology of emotions and multimodality as an analytical tool, this article analyses the cultural aspects of the Identitarian movement through the case of the Danish Generation Identitær (GI) and its online videos. The analysis shows that the group shares an understanding of societal problems and emotions of nostalgia and anger connected to this worldview and demonstrates that the group's use of fashwave music style fits its worldview and emotions. Furthermore, the article argues that the coded language associated with fashwave music is part of what defines the community of GI and that the music binds its members to a collective consciousness. Therefore, this article presents an analysis of the cultural style of fashwave, an important contribution to the study of the broader cultural and social ecology of newer far-right groups and milieus, such as the Identitarian movement.

The history of the Chinese punk scene in the scientific literature or in retrospective testimonies is traditionally dominated by a Beijing-centric approach, which stresses the importance of Beijing punk bands in the 1990s for the formation of this youth subculture. However, at the same time another punk scene was emerging in Wuhan, and no convincing argument has been provided to explain how, at the same time, in two Chinese cities, a punk movement appeared. Relying on ethnographic fieldwork, interviews and collection of data, this article aims to explain how in the mid-1990s young Chinese succeeded into territorialising a foreign subculture in two different Chinese cities.

Music sharing on social media increasingly involves ‘imagined listening’, a form of sociality based on how we think that others listen to music (as well as on our own imagining of sounds) and typically mediated by the exchange of visual prompts, such as the thumbnail images associated with a particular streaming link or recording. Drawing on ethnographic research conducted online and offline with Spanish migrants in London, I show how practices of music sharing based on imagined listening articulate specific moral economies. In these economies, users imbue the sharing of music with positive value, as something that contributes to human flourishing and balances the negative aspects of social media and the world. I also consider how users reckon with the algorithmic manipulations of social media platforms and the fleeting forms of user engagement characteristic of an online world in which there is more music than could ever be heard.

The multiple impacts of COVID-19 on the music-culture industry have been duly discussed in a variety of public discourses, academic and otherwise. However, there is still a dearth of studies that investigate alternative face-to-face practices of live music performance and organisation during the pandemic's significant constraints on social behaviour. The present work aims to fill this gap by offering an anthropological angle on live music practices during COVID-19. It specifically draws on fieldwork that I could carry out in the autumn of 2020 at a live music venue – ‘Palace’ in the Swiss city of St Gallen – owing to a ‘liberal’ handling of the COVID-19 crisis by the St Gallen authorities. This article documents accordingly the challenges and adjustments that Palace had to undergo during pandemic times from the perspectives of producers, musicians and audiences alike. The primary focus here is on exploring changes in the venue's management, programming, audience composition and especially the musical-aesthetic experience of the venue's pandemic-compliant gigs. Finally, the article draws on the musings of my interlocutors as to whether Palace was in their experience a place outside the pandemic, to tackle the larger question of how COVID-19 has affected people's perceptions of live gigs and urban nightlife more generally.

The propagation of low-cost music production technologies changes the way recording artists experience the spatial environments and technology of the recording studio. Concomitantly dwindling recording budgets have led to large-format studio closures. Many artists are choosing do-it-yourself (DIY) recording practices with the help of a producer, or self-produced, in non-purpose-built and domestic environments. This research seeks to understand the differences in creative agency and recording experience for performers in various recording environments. I use a practice-led approach to record performers in DIY recording spaces, large-format recording studios and a hybrid combination of both environments. I then use a Lefebvrian theoretical lens to analyse participant interviews and field notes. This research suggests that artist attitudes towards the choice of recording space are variable, with each participant preferring a different aspect of large-format and domestic spaces depending on which facet of those spaces they are considering. Despite this, the participants seem to experience DIY recording as broadly positive for creativity but respond with views that emphasise freedom from time constraints, a reclamation of power, fewer economic burdens and freedom to experiment. The research indicates that the DIY studio is emerging as a new paradigm in the recording field and defines the current era of music-making.

According to the website Come writers and critics, which keeps a running list of all ‘documents related to Bob Dylan printed on paper’, by the end of 2021 (Dylan's 80th year), there were 829 books about him in English and 723 in 36 other languages (from 175 in German to one each in Bulgarian and Vietnamese).1 The list is indiscriminate in terms of the various books’ quality, originality or readability, but looking at the bibliographies of the various works I'm reviewing here, it seems that there are at least 50 Dylan books that academic Dylanologists take seriously (and many more journal articles).2 From this perspective, my four titles provide a useful cross-section of the most common academic Dylan studies in disciplinary terms: biography, literary criticism, musicology and cultural studies. I should also note that in March 2016 the George Kaiser Family Foundation bought Bob Dylan's personal archive (for $22 million according to Heylin) and gave it a permanent home in Tulsa. This has opened up significant new research possibilities. In its own words: