Masters of Contemporary Brazilian Song is a critical study of MPB (m sica popular brasileira), a term that refers to varieties of urban popular music of the 1960s and 1970s, incorporating samba, Bossa Nova, and new materials.

..". provides a valuable service of not only gathering and presenting from 5,000 song texts a wide variety of ballads with full translation but also placing them all in a succinct historical context extending from the Mexican War to the present." Journal of American Ethnic History

..". a] stunning achievement, not only because it is an intelligent and comprehensive study of Mexican immigrant ballads, but because analysis gives way to, steps aside respectfully for, a multitude of immigrants who sing their experiences of crossing the border into the U.S. with astonishing clarity and historical perspicacity." Western Folklore

"Herrera-Sobek s folk-song collection is impressive, as are her English translations crisp and unstilted." MultiCultural Review

" Herrera-Sobek s] well-written book provides historians, ethnomusicologists, sociologists, and other scholars with a case study that demonstrates how valuable song lyrics can be in their studies. Strongly recommended to humanists and social scientists." Choice

"Supported with photographs, full documentation and other scholarly devices, this is a solid work on an unusual topic." Sing Out

Northward Bound traces Mexican emigration to the United States from 1848 to 1991 through the lyrics of Mexican ballads (corridos) and contemporary popular songs (canciones). These autobiographical songs reflect the relationship between individual experience and the history-making process."

Twenty-eight folk songs have been recorded in this unique collection of rounds, canons, marching songs, sea chanteys, satirical tunes and love ballads. The book contains historical notes, French lyrics and English Translations.

A valuable collection of folk music and lore from the Gullah culture, Slave Songs of the Georgia Sea Islands preserves the rich traditions of slave descendants on the barrier islands of Georgia by interweaving their music with descriptions of their language, religious and social customs, and material culture. Collected over a period of nearly twenty-five years by Lydia Parrish, the sixty folk songs and attendant lore included in this book are evidence of antebellum traditions kept alive in the relatively isolated coastal regions of Georgia. Over the years, Parrish won the confidence of many of the African-American singers, not only collecting their songs but also discovering other elements of traditional culture that formed the context of those songs. When it was first published in 1942, Slave Songs of the Georgia Sea Islands contained much material that had not previously appeared in print. The songs are grouped in categories, including African survival songs; shout songs; ring-play, dance, and fiddle songs; and religious and work songs. In additions to the lyrics and melodies, Slave Songs includes Lydia Parrish's explanatory notes, character sketches of her informants, anecdotes, and a striking portfolio of photographs. Reproduced in its original oversized format, Slave Songs of the Georgia Sea Islands will inform and delight students and scholars of African-American culture and folklore as well as folk music enthusiasts.

Originally published as Bulletin 156 of the Bureau of American Ethnology, Smithsonian Institution in 1953, this volume explores the celebration of the Eagle Dance in New York and Canada during the 1930s and its relationship to the widespread Calumet Dance of the 17th century. Also included is Kurath's detailed analysis of the Eagle Dance music and choreography, based on Fenton's recordings and on her own observations of local performances.

For this collection, Alton Morris selected 243 folksongs gathered in the late 1930s from more than a hundred singers in 49 of Florida's 67 counties. Headnotes identify each song's source and its historical or social context. Among the distinctions of Morris' book are the large proportion of texts attached to transcriptions of the tune to which they were sung and the unusually unbiased nature of his selection procedure. The result is a collection that more truly than most reflects the complete singing traditions of a regional cultural group, in this case Floridians primarily of Anglo-American extraction.

On any Sunday afternoon a traveler through the Deep South might chance upon the rich, full sound of Sacred Harp singing. Aided with nothing but their own voices and the traditional shape-note songbook, Sacred Harp singers produce a sound that is unmistakable--clear and full-voiced. Passed down from early settlers in the backwoods of the Southern Uplands, this religious folk tradition hearkens back to a simpler age when Sundays were a time for the Lord and the "singings."

Illustrated with forty-one songs from the original songbook, "The Sacred Harp" is a comprehensive account of a unique form of folk music. Buell Cobb's study encompasses the history of the songbook itself, an analysis of the music, and an intimate portrait of the singers who have kept alive a truly American tradition.

" This book] is a contribution of considerable substance because it takes a holistic view of the field of folk music and the scholarship that has dealt with it." Bruno Nettl

..". a praiseworthy combination of solid scholarship, penetrating discussion, and global relevance." Asian Folklore Studies

..". successfully ties the history and development of folk music scholarship with contemporary concepts, issues, and shifts, and which treats varied folk musics of the world cultures within the rubric of folklore and ethnomusicology with subtle generalizations making sense to serious minds... " Folklore Forum

..". this book] challenges many carefully-nurtured sacred cows. Bohlman has executed an intellectual challenge of major significance by successfully organizing a welter of unruly data and ideas into a single, appropriately complex but coherent, system." Folk Music Journal

Bohlman examines folk music as a genre of folklore from a broadly cross-cultural perspective and espouses a more expansive view of folk music, stressing its vitality in non-Western cultures as well as Western, in the present as well as the past."

Growing up in the rural South, Bessie Jones sang her way through long hours of field work and child tending, entertaining her young companions with chants and riddles or joining them for a rousing evening of ring dances and singing plays. These songs and games, recorded in Step It Down by folklorist Bess Lomax Hawes, capture the shape and color of the crowded, impoverished, life-demanding, and life-loving days of the black family of sixty years ago, revealing the strength and vitality of African and slave traditions in black American life. The power of music and motion to transform a world of scarcity and hardship into one of laughter and joy echoes throughout Bessie Jones's words: "And the other childrens and I would go in the bottom and have a frolic, instead of going to bed. I was just up for that singing, and I remembered they used to say . . . 'Come on, Lizzie!' and we'd go down a way and we'd have a dance. Oh it was pretty. . . . You know, it was just as good as the blues-better, better in a way. When the old folks would go to work or go off or something, we'd put on them long dresses and, boy, we'd have a time." Step It Down weaves together the lyrics, music, and description of traditional Afro-American children's songs as well as Jones's comments on their meaning and "feel." Whether reciting "Tom, Tom, Greedy Gut" or demonstrating the more complex steps of "Ranky Tank" and "Buzzard's Lope," Bessie Jones always viewed the amusements of the young as preparation for adult roles and relationships, and as a teacher, she developed her own philosophy of how a black child is socialized into the larger community. Grounded in the values of black society, her songs taught children about cooperative interaction and mutual concern, not about competition and individual achievement, showing them how to create fun out of nothing more than their hands, feet, voices, and imaginations.

*The Sunday Times Bestseller* *Featuring an exclusive new chapter* On 23 September, 2005, at the Joiners Arms in Southampton, Frank Turner played his last gig with his hardcore band, Million Dead. On the laminates that listed the tour dates, the entry for 24 September simply read: 'Get a job.' Deflated, jaded and hungover, Frank returned to his hometown of Winchester without a plan for the future. All he knew was that he wanted to keep playing music. Cut to 13 April 2012, over a thousand shows later (show 1,216 to be precise), and he was headlining a sold-out gig at Wembley Arena with his band The Sleeping Souls. Told through his tour reminiscences, this is the blisteringly honest story of Frank's career from drug-fuelled house parties and the grimy club scene to filling out arenas, fans roaring every word back at him. But more than that, it is an intimate account of what it's like to spend your life constantly on the road, sleeping on floors, invariably jetlagged, all for the love of playing live music.

Texas put its stamp on the folk songs featured in this collection, but this study is not provincial; the songs came from everywhere and everybody, and were widely dispersed. Commentary on folk traditions and context, and the stories behind the songs, accompany music and words for over 80 songs. Orig

Texas, the 1930s-the years of the Great Depression. It was the Texas of great men: Dobie, Bedichek, Webb, the young Americo Paredes. And it was the Texas of May McCord and "Cocky" Thompson, the Reverend I. B. Loud, the Cajun Marcelle Comeaux, the black man they called "Grey Ghost," and all the other extraordinary "ordinary" people whom William A. Owens met in his travels. "Up and down and sideways" across Texas, Owens traveled. His goal: to learn for himself what the diverse peoples of the state "believed in, yearned for, laughed at, fought over, as revealed in story and song." Tell me a story, sing me a song brings together both the songs he gathered-many accompanied by music-and Owens' warm reminiscences of his travels in the Texas of the Thirties and early Forties.

Three prominent folklorists wrote these essays in the 1970s about Dorrance Weir of upstate New York and his song "Take that Night Train to Selma," Joe Scott of Maine and his song "The Plain Golden Band," and Paul Hall of Newfoundland and "The Bachelor's Song."

Twentieth-century music has significantly advanced the role of rhythm. The many variants of rhythmic notation, standard and experimental alike, encountered in contemporary music frequently demand explanation and interpretation. This book catalogs and clarifies the numerous ways of notating syncopation and alternative standard rhythmic figures, new time signatures, irrational rhythmic groupings within regular and irregular meters, experimental metrical concepts and techniques, analogs, and, finally, polymeters. Read compares traditional and present-day methods of delineating the same musical expressions, from fairly simple combinations to extremely complicated patterns.

Folding a River, a collection of elegies, shows a pleasing range of free-verse forms that develop themes sustained throughout: loss, exile, myth, landscape. Kawita Kandpal's poems are explorations of East-West cultures, taking her into an emo-mythic place not to be found on any map. Kandpal's mood in Folding a River is melancholy, articulated with intelligence and grace, and her phrasing can rise to the level of proverb: "This time next year you will have evolved into an idea." In its personal evocations of geographical and linguistic exile from the subcontinent, centered on a lost father, her work recalls that of Li-Young Lee, yet with a feminine perspective often haunting in its own right: "tenderly / taking back the mistakes of men."

"The spirit of balladry is not dead, but slowly dying. The instincts, sentiments, and feelings which it represents are indeed as immortal as romance itself, but their mode of expression, the folksong, is fighting with its back to the wall, with the odds against it in our introspective age." This statement by Josiah Henry Combs is that of a man who grew up among the members of a singing family in one of the last strongholds of the ballad-making tradition, the Southern Highlands of the United States. Combs was born in 1886 in Hazard, Kentucky, the heart of the mountain feud area-a significant background for one who was to take a prominent part in the "ballad war" of the 1900s. Combs's intimate knowledge of folk culture and his grasp of the scholarly literature enabled him to approach the ballad controversy with common sense as well as with some of the heat generated by the dispute. Although in the early twentieth century there was probably no more controversy about the nature of the folk and folksong than there is today, it was a different kind of controversy. Many theories of the origins of folksong current at that time, such as the alleged relationship of traditional ballads to "primitive poetry," did not take into account contemporary evidence. Combs said, "Here as elsewhere, I go directly to the folk for much of my information, allowing the songs, language, names, customs . . . of the people to help settle the problem of ancestry. . . . In brief, a conscientious study of the lore of the folk cannot be separated from the folk itself." Folk-Songs du Midi des Etats-Unis, published as a doctoral dissertation at the University of Paris in 1925, was an introduction to the study of the folksong of the Southern Appalachians, together with a selection of folksong texts collected by Combs. Folk-Songs of the Southern United States, the first publication of that work in English, is based on the French text and Combs's English draft. To this edition is appended an annotated listing of all songs in the Josiah H. Combs Collection in the Western Kentucky Folklore Archive at the University of California, Los Angeles. The appendix also includes the texts of selected songs. The aim of this edition is to make the contents of the original volume more readily available in English and to provide an index to the Combs Collection that may be drawn upon by students of folksong. The book also offers texts of over fifty songs of British and American origin as sung in the Southern Highlands.

Having pursued a conventional enough path through school and university, Jason Webster was all set to enter the world of academe as a profession. But when his aloof Florentine girlfriend of some years dumped him unceremoniously, he found himself at a crossroads. Abandoning the world of libraries and the future he had always imagined for himself, he headed off instead for Spain in search of duende, the intense emotional state part ecstasy, part desperation so intrinsic to flamenco "Duende" is an account of his years spent in Spain feeding his obsessive interest in flamenco: he subjects himself to the tyranny of his guitar teacher, practising for hours on end until his fingers bleed; he becomes involved in a passionate affair with Lola, a flamenco dancer (and older woman) married to the gun-toting Vicente, only to flee Alicante in fear of his life; and in Madrid, he falls in with Gypsies and meets the imperious Jess. Joining their dislocated, cocaine-fuelled world, stealing cars by night and sleeping away the days in tawdry rooms, he finds himself spiralling self-destructively downwards. It is only when he arrives in Granada bruised and battered, after two years total immersion in t

A backstage audition led Mark Hembree into a five-year stint (1979-1984) as the bassist for Bill Monroe's Blue Grass Boys. Hembree's journey included playing at the White House and on the acclaimed album Master of Bluegrass. But it also put him on a collision course with the rigors of touring, the mysteries of Southern culture, and the complex personality of bandleader-legend Bill Monroe. Whether it's figuring out the best time for breakfast (early) or for beating the boss at poker (never), Hembree gives readers an up-close look at the occasionally exalting, often unglamorous life of a touring musician in the sometimes baffling, always colorful company of a bluegrass icon. The amusing story of a Yankee fish out of water, On the Bus with Bill Monroe mixes memoir with storytelling to recount the adventures of a Northerner learning new ways and the Old South.

The story of the banjo's journey from Africa to the western hemisphere blends music, history, and a union of cultures. In Banjo Roots and Branches, Robert B. Winans presents cutting-edge scholarship that covers the instrument's West African origins and its adaptations and circulation in the Caribbean and United States. The contributors provide detailed ethnographic and technical research on gourd lutes and ekonting in Africa and the banza in Haiti while also investigating tuning practices and regional playing styles. Other essays place the instrument within the context of slavery, tell the stories of black banjoists, and shed light on the banjo's introduction into the African- and Anglo-American folk milieus. Wide-ranging and illustrated with twenty color images, Banjo Roots and Branches offers a wealth of new information to scholars of African American and folk musics as well as the worldwide community of banjo aficionados. Contributors: Greg C. Adams, Nick Bamber, Jim Dalton, George R. Gibson, Chuck Levy, Shlomo Pestcoe, Pete Ross, Tony Thomas, Saskia Willaert, and Robert B. Winans.

'The Poetic Genius of my Country...bade me sing the loves, the joys, the rural scenes and rural pleasures of my natal Soil, in my native tongue.' Many of the poems and songs of Robert Burns (1759-96) are familiar to readers the world over: lyrical, acerbic, comic, bawdy, democratic. They include 'To a Mouse', 'John Anderson my Jo', 'A red red Rose', 'Auld lang syne', 'Tam o 'Shanter' and many more, whose vernacular energy and simple beauty have ensured lasting popularity. This generous new selection offers Burns's work as it was first encountered by contemporary readers, presenting the texts in the contexts in which they were originally published. It reproduces the whole of Poems, chiefly in the Scottish Dialect published at Kilmarnock in 1786, the volume which made Burns famous; and it reunites a generous selection of songs from The Scots Musical Museum and A Select Collection of Scottish Airs with their full scores. Comprehensive notes describe the circumstances in which other poems and songs found their way into print, both before and after the poet's death. The edition also includes some important letters, and a full glossary to explain Scots words.

Folk performances reflect the life-worlds of a vast section of subaltern communities in India. What is the philosophy that drives these performances, the vision that enables as well as enslaves these communities to present what they feel, think, imagine, and want to see? Can such performances challenge social hierarchies and ensure justice in a caste-ridden society? In Cultural Labour, the author studies bhuiyan puja (landworship), bidesia (theatre of migrant labourers), Reshma-Chuharmal (Dalit ballads), dugola (singing duels) from Bihar, and the songs and performances of Gaddar, who was associated with Jana Natya Mandali, Telangana: he examines various ways in which meanings and behaviour are engendered in communities through rituals, theatre, and enactments. Focusing on various motifs of landscape, materiality, and performance, the author looks at the relationship between culture and labour in its immediate contexts. Based on an extensive ethnography and the author's own life experience as a member of such a community, the book offers a new conceptual framework to understand the politics and aesthetics of folk performance in the light of contemporary theories of theatre and performance studies.

2 books & a CD. This study provides a comprehensive description of the rich song culture of the people in the Thule area in Greenland, the Inughuit. In 1937 the archaeologist and folklorist Erik Holtved recorded 134 traditional songs in Thule. Transcriptions and scientific processing of this collection constitute the nucleus of the work. Another collection of Inughuit songs was recorded in 1962 for The Danish Folklore Archives by Bent Jensen and the author. The songs from both collections are presented and notated in full length and also with analyses of a representative stanza from each song. Descriptions are given of performing habits, singing methods, drum construction and handling, as well as historical and recent data. Searching for resemblances among other Inuit groups produced transcriptions and analyses of many traditional Inuit Songs from different localities in Canada. It was discovered that characteristic traits of the form and melody types of the Inughuit are linked to Canadian Inuit groups in southern Baffin Island and among the Copper Inuit in northern Canada, documenting particular areas of origin, and also giving information about migration routes. Many of the songs are presented on the enclosed CD