<p> Cajun and Creole traditional music evolves, as does any living tradition. Taking this music into consideration from the perspective of &laquo; oral poetry, &raquo; a concept defined by Ruth Finnegan and Paul Zumthor, this thesis studies the aspect of singing in Cajun and Creole traditional music through transformations affected by recording technology (Zumthor&rsquo;s notion of &laquo; mediatized orality &raquo;) with respect to the actual sociolinguistic context in Louisiana. First, we study the transformations occuring in songs from the traditional repertoire, through various audio renderings of the same songs. Second, we look at the way new songs, created in the traditional frame, address the lyrical content through old and contemporary themes, including the use of French language and bilingualism. This discussion is informed by interviews conducted with targeted musicians concerning their linguistic perceptions and respective artistic approaches. Thus, we eventually discover how, in addition to being a dance genre, Cajun and Creole music plays an essential role in the continued existence of French language in Louisiana.</p>

<p> This thesis investigates what Black undergraduate women understand and take away from Hip-Hop music. Highlighting their matrix of domination and recognizing their intersecting identities, this thesis shows how identity and music work together in the listening experience of Black women, thus emphasizing how they invest this music with social value. The following questions are answered in this research: What does Hip-Hop mean to Black female students at an elite university? How do these Black female students experience and perceive Hip-Hop music? A basic interpretive design with focus groups was used to execute this study. Three focus groups consisting of six to seven participants per group, totaling 19 participants, were conducted. Findings included that the background of each participant influenced what Hip-Hop means to them. Overall, Hip-Hop music was valued by participants and listened to for many reasons of sociological relevance, including its influence of political consciousness and colorism. Future studies should explore the how different demographic groups experience and perceive Hip-Hop, including how diverse educational backgrounds may influence perception.</p>

Electronically-produced dance music has only recently achieved as much visibility in the global pop music industry as ‘live’ or instrumental pop. Yet the fascination of cultural scholars and sociologists with dance music predates its rise as a product of mass culture. Much of this interest derives from early associations of dance music with marginalised groups and oppositional ideologies. It therefore follows that many explorations of dance music focus on the ways in which techno, house and practices of ‘raving’ are expressions of dissent. As a result, the cultural aspects of dance music are necessarily the focus of these studies, with few musicologists addressing musical features and fewer dance scholars considering the specifics of dance movement. What is more, these differing approaches tend to compete rather than collaborate. In my thesis, I seek to address this divergence and to draw attention to the ways that contrasting disciplinary approaches can complement and enrich the study of any music. I use contemporary techno club nights in Edinburgh as a focal point for addressing musical and social triggers for dancing. I explore subjective experiences of dancing, DJing and producing by interspersing a review of existing literature with my own ethnographic research and musical analysis. Subsequently, I consider how the philosophies of techno are embodied within the movements and postures of the dancing body and social interaction. Participants in techno settings adopt strikingly similar attitudes to the institutionalised classical music world, despite the fundamental differences between the practices of composition, performance and listening. Moreover, these attitudes are repeatedly disseminated by participants, journalists and scholars. My enquiry into social and musical dancing triggers leads me to question the perpetuation of these ideas.

<p> Ska is a Caribbean born musical genre that was originally created from oppressive conditions and from where Caribbean slaves had used music to preserve African culture during colonial times. Such a context gave way to the emergence of a Rastafarian culture that created Ska, and even though it is a music of past times, it is now adopted, transformed, and rearticulated by Latinxs in Los Angeles into new conditions and into new dialogues. By drawing on Antonio Gramsci&rsquo;s theories of common sense and subalternity, I advance that through the musical realm the racially oppressed create spaces of solidarity where they identify collective antagonisms and articulate inherited social symptoms. The racially oppressed organize spaces that push away from the antagonisms of social life and dance to rhythms that have historically developed in relation to structures of power. While not all songs express a relation to structures of power, the dialogical process that takes place in the Latinx Ska space is articulated from a community that has a history of inequality, displacement, and a policed existence; it is the cultural perspective of the historically oppressed. This thesis explores Los Angeles Latinx Ska as a cultural formation that articulates contemporary contradictions through a rhythmic common sense that in turn creates the avenues to articulate and struggle for hegemony.</p><p>

Thesis (Ph.D.)--University of Illinois at Urbana-Champaign, 2009. / Source: Dissertation Abstracts International, Volume: 70-06, Section: A, page: . Adviser: Susan Noffke. Includes bibliographical references (leaves 222-231) Available on microfilm from Pro Quest Information and Learning.

<p> This study examines how Vietnamese Americans perform identities that acknowledge their statuses as diasporic Vietnamese to construct and maintain specifically Vietnamese American communities. I argue that music, especially public forms of musical expression within mass media and locally staged cultural performances, is a crucial way for Vietnamese Americans across the diaspora to transmit markers of cultural knowledge and identity that give them information about themselves and the "imagined community" constructed through their linked discourses.</p><p> The argument is organized around two main ideas that focus on broad cultural patterns and locally situated expressions, respectively. First, music produced by the niche Vietnamese American media industry is distributed across the diaspora and models discourses of Vietnamese identity as different companies provide different visions of what it means to be Vietnamese and perform Vietnamese-ness on stage. I analyze the music variety shows by three different companies (Thuy Nga Productions, Asia Entertainment, and Van Son Productions) to argue that Vietnamese American popular media should not be seen as representing a single monolithic version of Vietnamese-ness; rather, each articulation of Vietnamese identity is slightly different and speaks to a different formulation of the Vietnamese public, producing a discursive field for diverse Vietnamese American identity politics.</p><p> Secondly, I show how identity is always performed in particular places, illustrating that Vietnamese Americans performing music in different places can have vastly different understandings of that music and its relationship to their identities. Using a Peircian semiotic framework, I articulate a theory of place-making in which places become vehicles for the clustering of signs and meaning as people experience and interpret those places and make meaning there. As people's experiences imbue places with meaning, people coming from similar cultural backgrounds may gain different attachments to those places and one another and thus different understandings of their identities as Vietnamese. I use two contrasting examples of Vietnamese American communities in Indianapolis and San Jose to show how people in each place construct entirely different discourses of identity surrounding musical performance based upon their positionality within the diaspora.</p>

Thesis (Ph.D.)--University of Illinois at Urbana-Champaign, 2008. / Source: Dissertation Abstracts International, Volume: 69-05, Section: A, page: 1856. Adviser: Thomas Turino. Includes supplementary digital materials. Includes bibliographical references (leaves 345-352) Available on microfilm from Pro Quest Information and Learning.

This dissertation, a study of Christian rock music and musicians in Southern Ontario, Canada, examines issues related to religion, music and youth culture. In doing so it explores similarities and differences between subcultures and new social movements particularly in relation to issues around practices, identity and authenticity. The dissertation begins with examinations of the literature on subcultures and social movements, followed by brief looks at the literature on fields, habitus, legitimacy, individual and collective authenticity and identity, issues of authenticity within popular music and Christian rock music literatures. Following this it looks at the research methods used, detailing the interviews with Christian rock musicians and participant observation conducted from 2008-2010. The substantive chapters of the study look at practices and the uses of space, Christian rock identities over time and finally the question of whether Christian rock should be categorized as a subculture or a new social movement. The first of these chapters examines how spaces, particularly performance spaces are used within Christian rock, how these connect to worship, entertainment and art, and how these attempt to manifest themselves as transgressive. The second substantive chapter looks at how Christian rock musicians enact their individual and collective Christian rock identity in recruitment, participation and exiting of Christian rock. In doing so, it looks at how identities and the goals associated with those identities connect to Howard and Streck’s Christian rock typologies of separational, integrational and transformational (Howard & Streck, 1999). The third substantive chapter examines whether Christian rock should be considered a subculture or a new social movement by looking at how it deals with recruitment, mobilization, insiders and outsiders, structure, leadership, strategies, goals, uses of space and material cultures. In doing so the dissertation argues that Christian rock is composed of many different identities and approaches. It then explores the specific identities and approaches of Worshipcore and Worship Rock. This is followed by a conclusion and brief post-script detailing speculation around the changes that have occurred since the research was conducted. / Thesis / Doctor of Philosophy (PhD) / This dissertation looks at Christian rock in Southern Ontario, drawing on interviews with over 30 Ontario based Christian rock musicians, as well as participant observation of close to a dozen Christian rock performances conducted from 2008 to 2010. The dissertation focuses on issues related to how Christian rock is practiced (with particular focus on performance), how Christian rock influences identity over time and how Christian rock reflects aspects of both subcultures and new social movements. The research adds to understandings of Christian rock, and the use of identity and practice in religion, music and youth culture. It also explores similarities and differences between subcultures and new social movements particularly in relation to issues around practices and identity.

Shanghai Symphony Orchestra is a fascinating institution. It was first founded in 1879 under the name of Shanghai Public Band and was later, in 1907, developed into an orchestra with 33 members under the baton of German conductor Rudolf Buck. Since Mario Paci, an Italian pianist, became its conductor in 1919, the Orchestra developed swiftly and was crowned the best in the Far East by a Japanese musician Tanabe Hisao in 1923. At that time, Shanghai was semi-colonized by the International Settlement and the French Concession controlled by the Shanghai Municipal Council and the French Council respectively. They were both exempt from local Chinese authority. The Orchestra was an affiliated organization of the former: the Shanghai Municipal Council. When the Chinese Communist Party took over mainland China in 1949, the Orchestra underwent dramatic transformations. It was applied as a political propaganda tool performing music by composers from the socialist camp and adapting folk Chinese songs to Western classical instruments in order to serve the masses. This egalitarian ideology went to extremes in the notorious 10-year Cultural Revolution. Surprisingly, the SSO was not disbanded; rather it was appropriated by the CCP to create background music for revolutionary modern operas such as Taking Tiger Mountain by Strategy. The end of Cultural Revolution after Mao's death in 1976 ushered in a brand new Reform-and-Opening-up era marked by Deng Xiaoping s public claim: Getting rich is glorious! Unlike previous decades when the Shanghai Symphony Orchestra together with music it performed was made to entertain the general masses, elitism came back under a social entourage characterized by Chinese-style socialism. The concept of elite, however, is worth a further thought. Shanghai is not only home to a large number of Chinese middle class but also constitutes a promising paradise for millions of nouveau riches which resembles, to a great extent, the venture land for those Shanghailanders a century ago. This thesis, as the title indicates, puts the historical development of the Shanghai Symphony Orchestra from 1879 to 2010 in C major applying Pierre Bourdieu's cultural capital theory so as to understand how this extraordinary musical currency is produced, represented, appropriated and received by different groups of people in Shanghai across five distinct historical stages. Cultural appropriation tactics and other relevant theories such as cultural imperialism and post colonialism are also combined to make sense of particular social environment in due course. To put the SSO in C major does not infer that this musical institution and music it performed through all these years are reduced to economic analysis. Nonetheless, the inner value of music itself is highlighted in each historical period. A psychological concept affordance, first applied by Tia DeNora in music sociology, is also integrated to help comprehend how and what Chinese people or the whole nation latched on to certain pieces of music performed at the SSO in different historical phases. Moreover, musicological analysis is carried out in due course to elaborate on the feasibility of, for example, adopting Chinese folk songs to Western classical instruments and creating a hybrid music type during Cultural Revolution. Aesthetic value of music is thus realized in the meantime. Archival research is mostly used in this thesis supplemented by one focus group and one in-depth interview with retired players at the SSO. Fieldwork of this research is mainly based in the Shanghai Symphony Orchestra Archive; although materials from Shanghai Library and Shanghai Municipal Archive are also collected and made use of.

By investigating the case of the Czech Underground from the 1960s to the 2000s, this thesis seeks to explore ways in which an enacted cultural space enables acts of ‘togetherness’ and as such ‘protects’ or ‘immunizes’ individuals and groups from perceived forms of oppression. The data presented in this thesis is taken from an ethnographic and archival study of the Underground through interviews, participant observation and archival research in the Czech Republic, Hungary and Poland. I describe how the term ‘Underground’ does not refer to a physical place but rather to a conceptual and symbolic space or set of occasions where dispositions are learned, maintained and adapted and where the world can be viewed, imagined and acted upon. I describe how that space was created through the location, arrangement and informal learning about how to appropriate a cluster of cultural practices and materials: physical appearances, actions, felt dispositions, mental states and objects. For those who became part of this Underground, to varying degrees, this cluster of cultural practices facilitated embodied, emotional and cognitive postures toward social and cultural life in Czechoslovakia and the Czech Republic. These postures were in turn a platform for collective experience. I examine actors as they furnished this Underground cultural space through locating, opening up and crafting available aesthetic resources in local environments. My focus is on ‘non-official’ musicking practices in Czechoslovakia starting from the 1960s such as listening to the radio, seeking out records tapes, listening to LPs, growing long hair, illegal concerts, and home-studio recordings. Within these practices, I look to how aesthetic material—raw, un-tuned, heavy—took hold and provided a resource for the bases of community activity. Through these grounded examples, I show how a group of people assembled a parallel aesthetic ecology that allowed for acts of rejecting and communing, the doing of resistance. In this way, I attempt to show how resistance became a form of immunity or ‘cocooning’ against unwanted cultural material and thus a technology of health at the community level.