Edited and with an Introduction by Olivia Carter Mather and J
ECHO: a music-centered journal www.echo.ucla.edu Volume 4 Issue 2 (Fall 2002) Edited and with an Introduction by Olivia Carter Mather and J. Lester Feder Introduction Why Now? A Millenial Folk Revival? 1. The success of the Coen Brothers’ 2000 movie, O Brother, Where Art Thou?, and its Appalachian- and Bluegrass-inflected soundtrack seemed to come out of the blue. When considered alongside other artifacts of popular culture from recent years—the re-release of the Harry Smith Anthology of American Folk Music, Moby’s album Play, and the popularity of the Dixie Chicks, to name a few—it is clear that the new interest in music drawing on “folk” or “roots” influences has obvious precedents. At the same time, O Brother’s popularity has spawned a wide array of “follow up” products and projects: new folk anthologies, books, concert tours, TV series, documentaries, women- in-bluegrass collections, soundtracks, and even church musicals. Taken as a package, it seems we are in the midst of a “folk revival”—a period when popular (and corporate) culture looks to music, art, and other cultural forms that are seen as “folkloric,” treated as if created by communities of music-makers without the interference or mediation of technology. 2. There have been many previous folk revivals in this century, the most (in)famous of which occurred in the late 50s and early 60s, including performers such as Pete Seeger and Joan Baez and collectors such as Alan Lomax. The 60s revival—whose presence is very much felt in the ECHO: a music-centered journal www.echo.ucla.edu Volume 4 Issue 2 (Fall 2002) current moment—itself looked to a revival of the early twentieth century, when collectors such as Cecil Sharp, Olive Dame Campbell, and John Lomax (Alan’s father) headed into the rural parts of the United States in search of “authentic” indigenous expressions.
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