This dissertation is an ethnographic and historical examination of Senegalese modern identity and cosmopolitanism through urban dance music. My central argument is that local popular culture thrives not in spite of transnational influences and processes, but as a result of a Senegalese cosmopolitanism that has long valued the borrowing and integration of foreign ideas, cultural practices, and material culture into local lifeways. My research focuses on the articulation of cosmopolitanism through mbalax, an urban dance music distinct to Senegal and valued by musicians and fans for its ability to shape, produce, re-produce, and articulate overlapping ideas of their ethnic, racial, generational, gendered, religious, and national identities. Specifically, I concentrate on the practice of black, Muslim, and Wolof identities that Senegalese urban dance music articulates most consistently. The majority of my fieldwork was carried out in the nightclubs and neighborhoods in Dakar, the capital city. I performed with different mbalax groups and witnessed how the practices of Wolofness, blackness, and Sufism layered and intersected to articulate a modern Senegalese identity, or Senegaleseness. This ethnographic work was complimented by research in recording studios, television studios, radio stations, and research institutions throughout Senegal. The dissertation begins with an historical inquiry into the foundations of Senegalese cosmopolitanism from precolonial Senegambia and the spread of Wolof hegemony, to colonial Dakar and the rise of a distinctive urban Senegalese identity that set the proximate conditions for the postcolonial cultural policy of Négritude and mbalax. Subsequent chapters focus on the practices of Wolofness, Sufism, and blackness articulated through mbalax.

Orientador: Martha Herr / Banca: Abel Luis Bernardo da Rocha / Banca: Luciano Simões Silva / Resumo: O trabalho foca um estudo do gênero do coco de embolada, em três peças de José Siqueira (1907-1985), sob a perspectiva do contexto cultural e social das expressões populares utilizadas pelo compositor, voltando-se para suas origens e sua história, baseando-se em Hobsbwn e Blacking. Sobretudo, a pesquisa aponta como poderia o cantor lírico brasileiro, imbuído dos elementos sócio-históricos formadores desse gênero da música folclórica, interpretar as três peças escolhidas. Propõe-se que as canções devam ser entoadas com esses conhecimentos prévios, aproximando o canto das origens da embolada, e do local onde hoje ela aparece nas cidades, nas praças dos centros. Procurou-se uma interpretação guiada pela história social de cada canção, como é interpretada pelos cantadores contemporaneamente e como executá-la, considerando seus aspectos originais e sua procedência principal. O gênero do coco de embolada possui uma história delimitada pela sociedade e pelo ambiente de sua época, e os poemas e as melodias dessas canções mostram um universo de práticas e costumes peculiares, de diversos aspectos da formação cultural brasileira. As três canções analisadas são canções de coco de embolada populares-tradicionais, e tratam da questão do êxodo Nordeste-Sudeste. Propõe-se que "Benedito pretinho", "Dança do sapo" e "Vadeia cabocolinho" devam ser interpretadas levando-se em conta o ambiente no qual a embolada se desenvolveu e no qual hoje ela continua popular, que é a praça urbana. Neste caso, foi analisada a interpretação dos cantadores Verde Lins e Pena Branca, da Praça da Sé, em São Paulo, considerando principalmente os seguintes aspectos: nasalidade e oralidade na performance. / Abstract: This paper focuses on studying the coco de embolada genre via three pieces by José Siqueira (1907-1985) in the cultural and social context of popular expressions which this composer employed to reach for both his origin and history, based on Hobsbawn and Blacking. Above all, suggestion is made on how a Brazilian classical singer, under the social historical elements forming that folk song genre, might sing the three pieces of choice. A proposal is given that such songs should be chanted from that previous notions so that the singing comes closer not only to the origins of the embolada itself but also to where nowadays it appears in cities and urban squares. An attempt is made to interpret each song with an ear to its social history just as it has been sung by contemporary singers, with an execution that should take its original aspects and main provenance into account. The history of the coco de embolada genre is enveloped by the society and the environment of its days, and the poems and melodies of those songs are pervaded with unique practices and usage arising from manifold scenes of the Brazilian cultural formation. The three songs investigated are popular-traditional coco de embolada pieces addressing the Northeast to Southeast exodus. The proposition here is that "Benedito pretinho," "Dança do sapo," and "Vadeia cabocolinho" are to be interpreted regarding the urban square environment that surrounded the development of the embolada (in which it remains popular). This is why the interpretations of singers Verde Lins and Pena Branca at Praça da Sé in São Paulo are covered here. Two main aspects have been considered: Performance nasality and utterance. / Mestre

Orientador: Andreas Hofbauer / Banca: Alexandre Bégamo Idargo / Banca: Rose Satiko Gitirama Hikiji / Resumo: Os rappers que estudamos para o desenvolvimento desta dissertação residem na periferia da cidade de Marília, município situado no centro-oeste do estado de São Paulo. Pesquisamos o público destes rappers, mais especificamente os jovens da favela Parque das Nações e do bairro Santa Antonieta II, ambos localizados na zona norte de Marília. Selecionamos como temáticas principais para este estudo o modo como os hiphoppers de Marília vivenciam as rivalidades entre eles e como esses jovens concebem a idéia de talento. Narramos como o trabalho de campo aparece como uma experiência onde foram repensadas certas referências como o relativismo e a autoridade do pesquisador. Ressaltamos os discursos de idéias presentes nas letras de rap, sua relação com a musicalidade e o contexto social dos seus produtores. Algumas diferenciações estabelecidas pelos hip-hoppers através de suas opiniões acerca das pessoas dos locais onde moram e, principalmente, de outros hip-hoppers também foram analisadas nesta dissertação. Focamos como o talento pode ser articulado para diferenciar uns jovens dos outros tendo o potencial de desencadear um conflito entre o coletivo e o individual. / Abstract: The rappers we have studied at this essay live in the suburbs of Marília City. This city is located in the Middle West of São Paulo, Brazil. We have investigated the public of the rappers, especially the young people of the following suburbs: Parque das Nações and Santa Antonieta II, both located in the North of Marília. For this study, we have approached how hip-hoppers experience rivalry and how those young people understand the idea of talent. Thus, we have related how the field research appears as an experience, because some references had to be rethought, like Relativism and the authority of the researcher. We have emphasized speeches that came from the ideas of the lyrics, their relationship with musicality and the social context of their authors. Some differences established by the hip-hoppers of some people of their community and of others hip-hoppers have been analyzed at this essay. We have also approached how talent can be articulated in the process of differing young people from other young people and how talent can distance them of the social uniformity. Moreover we have observed the mechanisms that confer social recognition for the rap artists, because an artist can reach legitimacy if he made songs that speak about economy and if he used his talent to make social changes for their suburbs. However we have also observed how the conflict occurs in the artist life like a gift, in other words, the ambiguity among collective and private. / Mestre

O presente trabalho objetiva compreender através da etnografia da música os processos e os procedimentos estéticos e sonoro-musicais, envolvidos nas musicalidades Funk na comunidade do Campo da Tuca, zona leste de Porto Alegre. Para tal, analiso a partir de trajetórias individuais e coletivas as representações e interações dos colaboradores e suas percepções sobre o Baile Funk e a comunidade. Busco também através da análise de páginas do Facebook, vídeos do YouTube, reportagens de jornais e entrevistas com funkeiros de diferentes gerações, bem como a observação participante entender como a produção musical Funk compõe uma rede de pessoas de diferentes capitais no fortalecimento e na circulação do cenário nacional e local de Funk. Os dados apontam para quase quatro décadas de bailes de música negra na cidade. O trabalho de campo desenvolveu-se entre julho de 2014 e dezembro de 2015. Baseio-me nas noções de espaço banal (Milton Santos), diáspora (Stuart Hall), evento musical (Anthony Seeger) e quilombismo (Abdias Nascimento). / This study aims to understand, through music ethnography, the aesthetic and sound-musical processes and procedures involved in the Funk musicality at Campo da Tuca, east zone of Porto Alegre. In order to reach this goal, I analyze, through individual and collective trajectories, the representations and interactions presented by collaborators and their perceptions on the “Baile Funk” and the community. I also try to understand, through the analysis of Facebook pages, YouTube videos, newspaper articles, interviews with “funkeiros” from different generations and participant observation, how Funk music production creates a network of people from different cultural capitals that contribute to the strengthening and to the circulation of the national and local Funk scenes. The data shows nearly four decades of black music parties in the city. The fieldwork was developed between July 2014 and December 2015. I base myself on the notions of banal space (Milton Santos), Diaspora (Stuart Hall), musical event (Anthony Seeger) and quilombismo (Abdias Nascimento).

Contents: Introduction: "Walking the line" : the Dixie Chicks and the making of country lyricists / Thomas Alan Holmes and Roxanne Harde -- "Nobody Knows but Me" : Jimmie Rodgers and the body politic / Taylor Hagood -- Cindy Walker, Lyle Lovett, and the West / Thomas Alan Holmes -- "Help your brother along the road" : Hank Williams and the humane tradition / Steve Goodson -- JC : Johnny Cash and faith / Thomas Alan Holmes -- Religious doctrine in the mid-1970s to 1980s country music concept albums of Willie Nelson / Blase S. Scarnati -- Grace to catch a falling soul : country, gospel, and evangelical populism in the music of Dottie Rambo / Douglas Harrison -- Loretta Lynn, Appalachian storyteller and autobiographer / Laura Grace Pattillo -- "Branded" man : Merle Haggard's romance of the outlier / Thomas Alan Holmes -- Townes Van Zandt : " Now here's what this story's told" / Pete Falconer and James Zborowski -- Wildness, eschatology, and enclosure in the songs of Townes Van Zandt / Michael B. MacDonald -- "Where it counts I'm real" : the complexities of Dolly Parton's feminist voice / Samantha Christensen -- "Sin City" : Gram Parsons and the "Christ-haunted South" / Clay Motley -- Weeping willows and long black veils : the country roots of Roseanne Cash, from Scotland to Tennessee / June Skinner Sawyers -- "They draft the white trash first 'round here anyway" : Steve Earle's American boys / Roxanne Harde. / https://dc.etsu.edu/etsu_books/1048/thumbnail.jpg

Bluegrass stylings in Colorado have ranged from Hot Rize's mix of traditional and modern ideas with humor to the earnest traditionalism of Jeff Scroggins and Colorado; from the jamband approach of Yonder Mountain String Band and String Cheese Incident to the indie-pop sensibilities of the band Front Range. The Colorado bluegrass scene's participatory aspects (Gardner 2004) are entwined with lucrative enterprises like Planet Bluegrass and its instant-sellout Telluride and Rockygrass festivals. While the Colorado Bluegrass Music Society (est. 1973) and a variety of camps have long supported learning about the music, Colorado College and the University of Northern Colorado have begun to engage bluegrass as a part of curriculum. Bluegrass music making in Colorado parallels recent trends in bluegrass and related acoustic musics elsewhere, but also reveals local particularities. Presenters (key local musicians and music organizers as well as scholars) will highlight salient aspects of Colorado bluegrass, with particular emphasis on festivals, production aesthetics, jambands, continuity with larger bluegrass scenes, comparison with other "extra-contextual" scenes (Hambly 1980), higher education's engagement with the music, as well as ways that ethnomusicology can contribute to bluegrass activities, and vice versa. All attendees to this session are asked to participate in the discussion, bringing their perspectives on this and other "named systems" revival musics in Colorado and elsewhere. This roundtable will serve as a rare chance for scholars and nonacademic stakeholders to engage in relaxed dialogue about this form of music in a formal setting.

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During their long history of Americanism, Czechs have inscribed “real imaginary” elements of Americana on their environment, laying a foundation for the current interest in bluegrass music. Czech articulations of this imagined “Amerika” in translated, newly created, and recontextualized songs reveal a playful ambiguity. Czechs have cultivated bluegrass through a sense of place that contains traces of Americanness, blurring the boundaries between what is American and what is Czech. With humor and hard work, Czech bluegrassers shape a sense of place through their performance of songs in which U.S. music becomes part of the European landscape.

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