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“The Song” takes as its subject the material, visual, and sonic circulations of a ballad written about the Kizer and Johnson lynching. The chapter focuses in particular on its first recording, a 1960s single by the folk musician J. E. Mainer. By looking at its circulation first as a performed and then recorded song, the chapter examines the sonic and visual circulations of the ballad as a signifer of southern authenticity. By delving into discourses on authenticity and folk culture, “The Song” points to an evolution in the meaning of racial violence as a constitutive part of a white southern identity. Further, the study examines how this emblem of white southernness came to represent a particular form of personal authenticity for a new generation immersed in the folk revival movement of the 1960s. In this way the chapter serves as a study of both the racist ideology of some countercultural movements as well as the evolution of lynching's meaning in the late twentieth century.
This chapter looks at the contribution of a group of remarkable women to the collection and performance of Welsh traditional song in the early part of the twentieth century. Despite the publication of Maria Jane Williams’s Ancient National Airs of Gwent & Morganwg in 1844, the study of indigenous music in Wales did not flourish until the Welsh Folk-Song Society was established in 1906. Under the direction of John Lloyd Williams, Lecturer in Botany at the University College of North Wales (Bangor), the organisation inspired the collection, classification, performance and analysis of traditional songs. His efforts gave rise to the first revival of traditional music in Wales, but none of this would have been possible without the collaboration of a group of women, of whom the most prominent were Mary Davies, Ruth Herbert Lewis, Annie Ellis, Lucie Barbier, Grace Gwyneddon Davies, Jennie Williams and Dora Herbert Jones. They were pioneers in the collection and performance of Welsh traditional song, setting new standards in ethnographic field work and disseminating their discoveries through their publications, lectures and recitals.
This chapter uses the notion of techno cultures to suggest some broad perspectives on the historical development of popular music, especially outside the mainstream West, and to look at a set of distinctive music subcultures based around specific uses of extant technologies. New forms of bourgeois song and social dance emerge, together with commercialized versions of traditional musics, all representing forms of bourgeois synthesis. Film culture that centered around Bollywood constitutes a quintessential culture of mechanical reproduction. Indian film culture and film-music culture, which continue to flourish vigorously today, reflect the persistence of the mass-culture mode of production in specific regional centers even in the new millennium. Digital technology had a dramatically democratizing effect on standards and forms of musicianship. The effects of digital technology on modes of dissemination and exchange have been equally dramatic, although similarly concentrated in wealthier and modernized societies or pockets of societies.
The invention of the phonograph toward the end of the nineteenth century brought music to the forefront of folk-song scholarship, hitherto focused almost entirely on lyrics. Transformed into sound objects, the oral musical traditions, could be collected, stored, and subjected to sustained scholarly scrutiny. Musics are collected in the southeastern Mediterranean, west of the Jordan River, known variously as Eretz Yisrael, Israel, Palestine, and the Holy Land. This chapter focuses on the different ways in which collectors of traditional music have negotiated specific artistic and scholarly interests and agendas with competing ideologies of nationalism in four large scale music recording and archiving projects based in and around Jerusalem. In the utopian vision, spiritual renewal, attained through the creation of a society based on Jewish cultural and ethical values, was the primary goal of Zionism, and a prerequisite for political emancipation.
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