Thematically this paper falls into the topic of second part of book being written by doc. Jurková Prague soundscapes, which looks into modes of remembering. This paper deals with one of these modes, which is music as medium of remembering. It is a case study, that inquires reminiscing of in-group of people, that formed around the year 2003 in music bar Woodstock in Prague. The central link for this group, or using the term of Thomas Turino, cultural cohort, was western popular music of the 1960s and bar, wher the group regularly met. The paper examines two levels that interconnect these memories and inquires what role does the music play in memories of the members now, when the bar has come through series of changes. The first one is remembering on indivudual level, remembering the times of discovering the 60s music, and second is the period of the "golden age" of the bar in it's beginning. There is an important distinction between two ways in which it is possible to look back though music - revival, which is by nature activist and nostalgia, which is passive. Theoretically, apart from classic Merriam's three part model, is this worke based on the concept of collective memory of Maurice Halbwachs. However, it diverts from radical Halbwachsian anti-individualism and with regard to more contemporary...

This paper combines theoretical questions with empirical research to bring to light the vitality of folk processes in the urban modern world. The fieldwork focuses on participatory forms of traditional music. With the help of the interviews I conducted, this paper seeks (to explain) the participants' motivations for their enactment of folklore. We analyse the musicians' motivations, as well as the functions their practice of folklore fulfils, while putting the emphasis on the living dynamic and transformative creative processes of tradition. We concentrate more on the functions and forms of their enactment of folklore rather than on the aesthetic material or folklore itself. What needs do participatory forms of folklore express, especially in our urban modern world? KEYWORDS: Folklore, ethnomusicology, anthropology of music, tradition, authenticity

Les musiques afro-américaines et le jazz en particulier, nous interpellent de manière opportune sur les relations interculturelles qui se jouent dans nos sociétés occidentales. Analyseurs des relations interculturelles, les phénomènes musicaux d’origine afro-américaine nous invitent à repenser sous un angle original les questions de la ségrégation et des discriminations exercées sur la communauté afro-américaine. En outre, c’est notre rapport à la culture et à l’art dans nos sociétés occidentales qui s’en trouve interrogé. À travers la transmission et la diffusion du jazz de l’autre côté de l’Atlantique, en Europe et notamment en France, j’analyserai les perspectives et développements contemporains du jazz en interrogeant en particulier l’enchevêtrement des multiples traditions. La cohabitation, dans le maelstrom contemporain, de diverses traditions jazzistiques peut être perçue comme autant de tentatives originales et conflictuelles de musicalisation du monde. / The Afro-American music and jazz in particular, question us in a convenient way on the intercultural relations which happen in our western societies. “Analyser” of the intercultural relations, the musical phenomena of Afro-American origin invites us to rethink under an original angle the questions of segregation and discriminations exercised on the Afro-American community. More over, the relationship we have with culture and art in our western societies has to be questioned here. Through the transmission and the distribution of Jazz on the other side of the Atlantic Ocean, in Europe in particular in France, I shall analyse the perspectives and the contemporary developments of the jazz would thus be perceived as so many original and contradictory attempts of “musicalisation” of the world.

This thesis examines the circulation of physical music media (78rpm records, LPs, CDs, tape) in the independent music marketplace. It is based on six months of ethnographic fieldwork in Austin, Texas, amongst the producers of goods for the independent marketplace, independent music stores and consumers of these goods and services. Against prevailing constructivist interpretations, I will argue for the value of authenticity as an analytical anthropological concept because it unites what my research participants value about materiality, technology, and marketplace relationships. In the independent marketplace for physical music media, authenticity is a multi-local, multi-vocal phenomenon. A nexus of economic rationales, design, reproduction-technologies, histories and personal conduct interact in an ongoing process that authenticates music commodities and their marketplace. This means that particular commodities are sought out over others on account of the multi-local authenticities they anchor. The thesis firstly demonstrates how the independent music scene safeguards claims to authentic identities by constructing an opposition to the mainstream, drawing on discourses of ethical production and consumption, sound technologies, spaces of consumption and cultural production. Secondly, I will uncover how physical music media and sound-reproduction technologies are assessed as effective providers of authentic musical reproductions according to their historical contingencies and performative material capacities. Thirdly, I develop the notion of the scene (Shank 1994) from its previously genre-fixed perspective to encompass multiple musical styles operating within a common social network of producers, retailers and collectors. The pluralistic scene I describe utilises multiple musical genres and nuanced notions of materiality and authenticity to establish their complex hierarchy of sonic and technological experiences.

Les Soninkés sont originaires d'une région à la triple frontière entre le Mali, la Mauritanie et le Sénégal. Leur présence en France a été étudiée sous l'angle de la migration de travail, mais pas sous celui des pratiques culturelles et artistiques. Ma thèse vient questionner cette dimension inaperçue. L’enquête ethnographique commence dans les chambres standardisées d’un foyer de travailleurs migrants, lieu d’hébergement pour hommes. J’étudie d’abord de quelle manière les habitants du foyer manipulent l’espace sonore du bâtiment pour se l’approprier. Les musiques qu’ils écoutent et les vidéos de fêtes qu’ils regardent depuis leur smartphone signalent de nombreux lieux en Ile-de-France et en Afrique de l’Ouest autour desquels s’organise la diaspora soninkée. Afin de parcourir ces lieux comme ethnographe, j’intègre la troupe de danse Xhambane Kaffo, basée à Sarcelles. A la suite des danseuses et musiciens rencontrés dans la troupe, je me rends dans les salles des fêtes privées, les espaces culturels municipaux, les théâtres, où ils animent autant de mariages, de journées culturelles, de fêtes associatives ou d’élections de miss. Je me rends également à Bakel, au Sénégal, à rebours du parcours migratoire du directeur de la troupe, ainsi que dans la région du Guidimakha, en Mauritanie, auprès des familles des habitants du foyer. En prenant la musique en filature, ces déplacements me permettent d’étudier comment des hommes catégorisés comme migrants s’inscrivent dans des réseaux à la fois interpersonnels et transnationaux. Ni en France ni en Afrique de l’Ouest, la diaspora à laquelle ils participent n’a de lieu dédié, tel que le serait un centre culturel, mais elle est bel et bien située. / The Soninkes come from a borderland between Mali, Mauritania and Senegal. Their presence in France has been studied in terms of labour migration, but not as a cultural and artistic diaspora. My work concentrates on this unnoticed social dimension. The ethnographic survey begins in the standardised rooms of a Parisan shelter for migrant workers. First of all, I study how the shelter’s inhabitants, only men, shape their living space through sound. They live in confined spaces but the music they listen to and the videos they look at on their smartphones refer to a plethora of spaces in the Paris region and in West Africa. To explore these communities, I join a Soninké dance troupe called Xhambane Kaffo (We are all united in the same language) located in Sarcelles, a short drive north of Paris. Following the dancers and the musicians of this troupe, I go to reception halls, to municipal spaces, to theatres where they lead wedding parties, cultural days, association meetings and elections of diaspora queens. The survey moves then to West Africa : first to Dakar and Bakel, Senegal, following the artistic journey of the Xhambane Kaffo’s troupe director ; then to Mauritania, to meet the families of the Parisian migrant workers. Moving from one point to another allowed me to show how these men, categorized as migrants and single, sit within both a transnational and interpersonal social network. My work argues that if some cultural and artistic practices, such as the Soninkés’ diasporic encounters, are categorized as « invisible » in the urban area, it is because they are seen through a sedentary vision of space.