Born in South Carolina, White spent his childhood as a "lead boy" for traveling blind bluesmen. In the early '30s he moved to New York and became a popular blues star, then introduced folk-blues to a mass white audience in the 1940s. He was famed both for his strong Civil Rights songs, which made him a favorite of the Roosevelts, and for his sexy stage persona. The king of Café Society-also home to Billie Holiday--he was the one bluesman to consistently pack the New York nightspots, and the first black singer-guitarist to act in Hollywood films and star on Broadway.
In the 1950s, White's bitter compromise with the blacklisters left him with few friends on either end of the political spectrum. He spent much of the decade in Europe, then came back strong in the 1960s folk revival. By 1963, he was voted one of America's top three male folk stars, but his health was failing and he did not survive the decade.
Written in an engaging style, Society Blues portrays the difficult balancing act that all black performers must face in a predominantly white culture. Through the twists and turns of White's life, it traces the evolution of the blues and folk revival, and is a must read for anyone interested in the history of American popular culture, as well as a fascinating life story.

Originally formed by singer-songwriter Ian Anderson in psychedelic 1968, the band Hethro Tull has been recording its own kind of rock and roll and touring the globe for more than three decades. This is a history of the band through the present, written by a personal acquaintance of several of its members. The book includes a chronology of all of the band's recordings and information on all accompanying tours, with the author's critiques as well as the band's own reminiscences and opinions of each album. Also included are previously unpublished interviews with founder Ian Anderson long-time band member David Pegg, Mick Abrahams, Jeffrey Hammond, and Doane Perry, and other band members.

This unique study of Turkmen women and their folk songs looks at religion, ritual and family as seen through the eyes of the women and their songs.

'En France, tout finit par des chansons' is the well-known phrase which sums up the importance of chanson for the French. A song tradition that goes back to the Middle Ages and troubadours of the twelfth and thirteenth centuries, chanson is part of the texture of everyday life in France - a part of the national identity and a barometer of popular taste. In this first study of chanson in English, Peter Hawkins examines the background to the genre and the difficulties in defining what is and what is not chanson. The focus then moves to the development of the singer-songwriter of chanson from 1880 to the present day. This period saw the emergence of national icons from Aristide Bruant at the end of the nineteenth century through to internationally recognized musicians such as Jacques Brel and Serge Gainsbourg. Each of these figures used chanson to express the particular moral dilemmas, tragic situations and moments of euphoria particular to themselves and their times. The book provides bibliographies, discographies and details of video recordings for each of the singer-songwriters that it discusses. It is both an essential reference guide to the genre and a useful case history of the adaptation of an ancient form to the demands of the modern mass media.

Arlo Guthrie, the son of America's legendary dust bowl troubadour Woody Guthrie and Martha Graham dancer Marjorie Mazia Guthrie, was reared in the rarefied atmosphere of New York City's remnant Old Left culture, a period that brought together art, political action, and folk music. Music was part of Guthrie's life from the very beginning and his self-confessed earliest childhood memory was standing knee-high next to Lead Belly, the blues legend and "King of the twelve-string Guitar." Arlo's earliest mentors were his father's friends, and the youngster would learn his craft from the giants of American folk music: Pete Seeger, the Weavers, Cisco Houston, Josh White, Oscar Brand, Ramblin' Jack Elliott, Brownie McGhee, and Sonny Terry. Arlo Guthrie: The Warner/Reprise Years revisits Guthrie's fifteen-year ride as a recording artist for the prestigious record label. Hank Reineke guides readers through the colorful history of Guthrie's most creative period, when the droll, shaggy-haired troubadour promised in song that a "new world" was surely coming. In his thoughtful consideration of Guthrie's career as a popular, if idiosyncratic, recording artist for the Reprise/Warner Bros. label, Reineke regales readers with stories behind the remarkable success of Guthrie's talking blues-turned-movie Alice's Restaurant and his celebrated appearance at the 1969 Woodstock festival. Guthrie's time at Reprise/Warner Bros. from 1967 to 1982 saw twelve critically acclaimed solo albums, two staple singles of FM radio ("Coming Into Los Angeles" and "City of New Orleans"), and a pair of treasured folk-music recording collaborations with Pete Seeger. With a look at Guthrie's life and times before and after this prolific period of his career, Arlo Guthrie: The Warner/Reprise Years is the first biography dedicated solely to this gifted artist. A goldmine of information on the Guthrie family's legacy to American music, the counterculture of the 1960s, and the record industry of the 1970s, this work also features a detailed bibliography as well as the first comprehensive discography of Guthrie's recordings through the present day. Arlo Guthrie: The Warner/Reprise Years will appeal to popular music historians, folk-rock fans, and readers interested in the American counterculture of the 1960s and 1970s.

Series Information:
Native Americans: Interdisciplinary Perspectives

Translated into English by N.V. Nersessian. The study of the Armenian system of notation called Khazs (Neumes) is of significance both for Armenian and Byzantine music from a historical and aesthetic point of view.

The last quarter of the twentieth-century saw a renewed interest in the hammered dulcimer in the United States at the grassroots level as well as from elements of the Folk Revival. This book offers the reader a discussion of the medieval origins of the dulcimer and its subsequent spread under many different names to other parts of the world. Drawing on articles the author has written in English as well as articles by specialists in their own languages, Gifford explains the history and evolution of the instrument. Special attention is paid to the North American tradition from the early 18th-century to the 1970s revival. Drawing from local histories, news clippings, photographs, and interviews, the book examines the playing of the dulcimer and its associated social meanings.

When we talk about roots music, what do we mean and what is at stake? Ethnomusicologist Mark F. DeWitt delves into these questions in an introductory bibliographic essay and selects twenty-one articles published between 1974 and 2010 that have advanced our knowledge and insight about this topic. The collection focuses on the nexus between popular musics in North America and Europe and the traditional musics that have been their foundation, on both the real and imagined connections between the present and past: Olly Wilson and Gerhard Kubik on African American music, Aaron Fox on country music, Eric Lott on blackface minstrelsy, Barry Shank on the elusive Bob Dylan. Works by Sara Cohen, Beverley Diamond, Peter Manuel, Svanibor Pettan and others range on subjects from the accordion, balladry and blues to Bulgarian folk orchestras, flamenco, gospel, Irish sessions, Native American women musicians, the Roma, Tex-Mex music and zydeco.

This anthology presents translations of thirty songs about Ilya Muromets, Dobrynya, Sadko, and other legendary characters of Russian folklore.

An extensive introduction provides basic background about Russian epics, their poetics, the history of their collection, their performance context, and their main interpretations. In addition, there is a short introduction to each song, explaining its plot, allusions, and interpretations. A glossary of common terms and a selected bibliography of studies about the Russian epic in English and Russian are also included in the volume.

Mark Anthony Neal reads the story of black communities through the black tradition in popular music. His history challenges the view that hip-hop was the first black cultural movement to speak truth to power. Beginning with the role of music in 19th-century slave culture, Neal covers key black cultural movements (Harlem, jazz, blaxploitation films, Motown, hip-hop, etc.), the social forces and organizations that countered them, including the FBI and the Nixon administration, a myriad of artists (Marvin Gaye figures significantly), and the relation of black music to such forces as the black feminist movement, black liberation, and identity politics.

Music cultures today in rural and urban Mongolia and Inner Mongolia emerge from centuries-old pastoralist practices that were reshaped by political movements in the twentieth century. Mongolian Sound Worlds investigates the unique sonic elements, fluid genres, social and spatial performativity, and sounding objects behind new forms of Mongolian music--forms that reflect the nation's past while looking towards its globalized future. Drawing on fieldwork in locations across the Inner Asian region, the contributors report on Mongolia's genres and musical landscapes; instruments like the morin khuur, tovshuur, and Kazakh dombyra; combined fusion band culture; and urban popular music. Their broad range of concerns include nomadic herders' music and instrument building, ethnic boundaries, heritage-making, ideological influences, nationalism, and global circulation. A merger of expert scholarship and eyewitness experience, Mongolian Sound Worlds illuminates a diverse and ever-changing musical culture. Contributors: Bayarsaikhan Badamsuren, Otgonbaayar Chuulunbaatar, Andrew Colwell, Johanni Curtet, Charlotte D'Evelyn, Tamir Hargana, Peter K. Marsh, K. Oktyabr, Rebekah Plueckhahn, Jennifer C. Post, D. Tserendavaa, and Sunmin Yoon

Fortunate is the man who has been able to realise his childhood dreams: this beautiful book is the result of Andrew Winton's long cherished dream - 'to pass on some of the pleasures I got from Burn's songs.' As a child, he had the North Lanarkshire moors as a playground, listening to the calls and singing of the birds, lying in beds of wild thyme and heathers beside cool, clear burns - while at school, he was taught to recite the poems of Robert Burns, finding that 'old Scottish airs came naturally to me.' Winton describes his emotions while playing the simple melodies on his violin. 'I had a great desire to pass on some of the pleasure I got from his songs. To do this, I would lay aside the cold hard print of the many books of his works and I would try to develop a hand of write to suit the subjects.' There is an uncanny resemblance about the way Burns went about composing his songs (revealed in a letter from Burns included in the book) and the manner in which Andrew Winton was inspired to present his book. Burns describes how he would 'look out for objects in Nature around me that are in unison and harmony with the cogitations of my fancy and workings of my bosom'. One has only to observe the harmony between the words and the watercolours to appreciate how similar was the creative process working through Andrew Winton as he painted the illustrations and penned the words, veritably ...'the beauty of speech made visible by the art of the hand...' In addition to the words and music, there are notes on the lasses to whom the songs were written, and the pages are decorated with delicate watercolours of the countryside flowers and grasses which inspired Burns. Among the favourite songs included are Ae Fond Kiss, Afton Water, Green Grows the Rushes O, Johnny Anderson My Jo, The Red Red Rose, Mary Morrison and Auld Lang Syne. Not only is the music included but the book is designed to open out flat so that it may be played as Andrew Winton has done so many times. His careful research and dedicated craftsmanship have produced a book no true lover of Burns can resist.

The blind mendicant in Ukrainian folk tradition is a little-known social order, but an important one. The singers of Ukrainian epics, these minstrels were organized into professional guilds that set standards for training and performance. Repressed during the Stalin era, this is their story.

An extensive introduction provides basic information about Russian epics, their historical background, their poetics, the history of their collection, their performance context, and their main interpretations. In addition, their is a short introduction to each song, explaining its plot, allusions, and interpretations. A glossary of common terms and a selected bibliography of studies about the Russian epic in English and Russian are also included in the volume.

Beginning with the role of music in nineteenth century slave culture, Neal covers key black cultural movements (Harlem, jazz, blaxploitation films, Motown, hip-hop, etc.), the social forces and organizations that countered them, including the FBI and the Nixon administration, a myriad of artists (Marvin Gaye figures significantly), and the relation of black music to such forces as the black feminist movement, black liberation, and identity politics.

In the summer of 1958, jazz and blues historian Samuel Charters traveled with Ann Danberg to Andros, a remote island "on the wrong side of the wind" in the Bahamas. Living within a small local community descended from a handful of Bahamian slaves, they discovered how the unique historical fusion of disparate cultures on Andros, from Africa and Europe, had resulted in a wealth of traditional music that had stubbornly resisted the influx of modern styles. Combining rare travel and musical elements with Danberg's evocative photographs, Char-ters describes their search for a song so rich and startling in its resonance, they had to follow it to its source. "Just about the best 'what-I-did-on-my-summer-vacation' report ever written." --"Booklist "(starred review)

In the realm of Armenian sacred and folk music the name which towers above all others is that of Komitas Vardapet (1869-1935). He not only notated the music from oral tradition but also analyzed the music of the service, the chants, the psalmody and presented us with its theoretical basis as practised today. More significant still are his painstaking studies concerning neumes. Eight of Komitas's principle musicological studies have been selected from his collected works published in Erevan in 1941. Of these, four are on folk music and four published in German and one in French. These have been reproduced in this volume in the original. The papers on folk music describe Armenian folk/country music and dances together with the important plough song of Lori (in north eastern Armenia). The papers on sacred music discuss the liturgy and tunes sung in the Armenian church. The studies were first published between the years 1894 and 1914.

Among the many intriguing characteristics of the Ukrainian folk tradition is the fact that Ukrainian epics were sung by a special type of minstrel -- the blind mendicant. These minstrels were organized into professional guilds that set standards for training and performance and provided the singers with protection and support throughout their careers.

The separateness of Ukrainian culture became politically salient, and epic singers became the target of repression during the Stalin era (in 1939 there was a massacre of Ukrainian minstrels). For this reason -- and due also to tire secrecy that always surrounded the guilds' rites of membership and their association with mendicancy -- Ukrainian ministrelsy has been little studied.

Natalie Kononenko's work is thus a revelation of a distinctive folk tradition and a little-known social order. It will be of interest to anyone with an interest in folklore, Ukrainian culture, or rural social history.

Within Israel there are a number of musical traditions and styles encompassing sacred and secular, old and new, folk and sophisticated forms. Contributions to this issue form a discussion of significant traditions established before 1948: the search for the establishment of a new and typically Israeli art and folk music; the attitude of the protagonist of the old, exile, traditional heritage of the Jewish people; and the struggle of the immigrants after the creation of the State of Israel to ensure the survival of their musical traditions as well as to cope with the new physical and cultural environment. The general scope of these contributions corresponds to major events marking the musical and cultural history of modern Israel from the 1920s to 1990s, including local Arab music. A CD of examples of Arab music, Yiddish song, Klezmer, and Judeo-Spanish song is included with Part 2.

"Gamelan" is the first study of the music of Java and the development of the gamelan to take into account extensive historical sources and contemporary cultural theory and criticism. An ensemble dominated by bronze percussion instruments that dates back to the twelfth century in Java, the gamelan as a musical organization and a genre of performance reflects a cultural heritage that is the product of centuries of interaction between Hindu, Islamic, European, Chinese, and Malay cultural forces.
Drawing on sources ranging from a twelfth-century royal poem to the writing of a twentieth-century nationalist, Sumarsam shows how the Indian-inspired contexts and ideology of the Javanese performing arts were first adjusted to the Sufi tradition and later shaped by European performance styles in the eighteenth and nineteenth centuries. He then turns to accounts of gamelan theory and practice from the colonial and postcolonial periods. Finally, he presents his own theory of gamelan, stressing the relationship between purely vocal melodies and classical gamelan composition.

A career-spanning account of the artistry and politics of Bob Dylan's songwriting Bob Dylan's reception of the 2016 Nobel Prize for Literature has elevated him beyond the world of popular music, establishing him as a major modern artist. However, until now, no study of his career has focused on the details and nuances of the songs, showing how they work as artistic statements designed to create meaning and elicit emotion. Bob Dylan: How the Songs Work (originally published as Bob Dylan's Poetics) is the first comprehensive book on both the poetics and politics of Dylan's compositions. It studies Dylan, not as a pop hero, but as an artist, as a maker of songs. Focusing on the interplay of music and lyric, it traces Dylan's innovative use of musical form, his complex manipulation of poetic diction, and his dialogues with other artists, from Woody Guthrie to Arthur Rimbaud. Moving from Dylan's earliest experiments with the blues, through his mastery of rock and country, up to his densely allusive recent recordings, Timothy Hampton offers a detailed account of Dylan's achievement. Locating Dylan in the long history of artistic modernism, the book studies the relationship between form, genre, and the political and social themes that crisscross Dylan's work. Bob Dylan: How the Songs Work offers both a nuanced engagement with the work of a major artist and a meditation on the contribution of song at times of political and social change.

With its appeal predicated upon what civilized society rejects, there has always been something hidden in plain sight when it comes to the outlaw figure as cultural myth. Damian A. Carpenter traverses the unsettled outlaw territory that is simultaneously a part of and apart from settled American society by examining outlaw myth, performance, and perception over time. Since the late nineteenth century, the outlaw voice has been most prominent in folk performance, the result being a cultural persona invested in an outlaw tradition that conflates the historic, folkloric, and social in a cultural act. Focusing on the works and guises of Lead Belly, Woody Guthrie, and Bob Dylan, Carpenter goes beyond the outlaw figure's heroic associations and expands on its historical (Jesse James, Billy the Kid), folk (John Henry, Stagolee), and social (tramps, hoboes) forms. He argues that all three performers represent a culturally disruptive force, whether it be the bad outlaw that Lead Belly represented to an urban bourgeoisie audience, the good outlaw that Guthrie shaped to reflect the social concerns of marginalized people, or the honest outlaw that Dylan offered audiences who responded to him as a promoter of clear-sighted self-evaluation. As Carpenter shows, the outlaw and the law as located in society are interdependent in terms of definition. His study provides an in-depth look at the outlaw figure's self-reflexive commentary and critique of both performer and society that reflects the times in which they played their outlaw roles.