Gospel Music History and Glossary “The Type of Singing That We Call
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Aretha Franklin's Gendered Re-Authoring of Otis Redding's
Popular Music (2014) Volume 33/2. © Cambridge University Press 2014, pp. 185–207 doi:10.1017/S0261143014000270 ‘Find out what it means to me’: Aretha Franklin’s gendered re-authoring of Otis Redding’s ‘Respect’ VICTORIA MALAWEY Music Department, Macalester College, 1600 Grand Avenue, Saint Paul, MN 55105, USA E-mail: [email protected] Abstract In her re-authoring of Otis Redding’s ‘Respect’, Aretha Franklin’s seminal 1967 recording features striking changes to melodic content, vocal delivery, lyrics and form. Musical analysis and transcription reveal Franklin’s re-authoring techniques, which relate to rhetorical strategies of motivated rewriting, talking texts and call-and-response introduced by Henry Louis Gates, Jr. The extent of her re-authoring grants her status as owner of the song and results in a new sonic experience that can be clearly related to the cultural work the song has performed over the past 45 years. Multiple social movements claimed Franklin’s ‘Respect’ as their anthem, and her version more generally functioned as a song of empower- ment for those who have been marginalised, resulting in the song’s complex relationship with feminism. Franklin’s ‘Respect’ speaks dialogically with Redding’s version as an answer song that gives agency to a female perspective speaking within the language of soul music, which appealed to many audiences. Introduction Although Otis Redding wrote and recorded ‘Respect’ in 1965, Aretha Franklin stakes a claim of ownership by re-authoring the song in her famous 1967 recording. Her version features striking changes to the melodic content, vocal delivery, lyrics and form. -
Rolling Stone Magazine's Top 500 Songs
Rolling Stone Magazine's Top 500 Songs No. Interpret Title Year of release 1. Bob Dylan Like a Rolling Stone 1961 2. The Rolling Stones Satisfaction 1965 3. John Lennon Imagine 1971 4. Marvin Gaye What’s Going on 1971 5. Aretha Franklin Respect 1967 6. The Beach Boys Good Vibrations 1966 7. Chuck Berry Johnny B. Goode 1958 8. The Beatles Hey Jude 1968 9. Nirvana Smells Like Teen Spirit 1991 10. Ray Charles What'd I Say (part 1&2) 1959 11. The Who My Generation 1965 12. Sam Cooke A Change is Gonna Come 1964 13. The Beatles Yesterday 1965 14. Bob Dylan Blowin' in the Wind 1963 15. The Clash London Calling 1980 16. The Beatles I Want zo Hold Your Hand 1963 17. Jimmy Hendrix Purple Haze 1967 18. Chuck Berry Maybellene 1955 19. Elvis Presley Hound Dog 1956 20. The Beatles Let It Be 1970 21. Bruce Springsteen Born to Run 1975 22. The Ronettes Be My Baby 1963 23. The Beatles In my Life 1965 24. The Impressions People Get Ready 1965 25. The Beach Boys God Only Knows 1966 26. The Beatles A day in a life 1967 27. Derek and the Dominos Layla 1970 28. Otis Redding Sitting on the Dock of the Bay 1968 29. The Beatles Help 1965 30. Johnny Cash I Walk the Line 1956 31. Led Zeppelin Stairway to Heaven 1971 32. The Rolling Stones Sympathy for the Devil 1968 33. Tina Turner River Deep - Mountain High 1966 34. The Righteous Brothers You've Lost that Lovin' Feelin' 1964 35. -
Download Song List As
Top40/Current Bruno Mars 24K Magic Stronger (What Doesn't Kill Kelly Clarkson Treasure Bruno Mars You) Uptown Funk Bruno Mars Firework Katy Perry Can't Stop The Feeling Justin Timberlake Hot N Cold Katy Perry Good as Hell Lizzo I Choose You Sara Bareilles Cake By The Ocean DNCE Till The World Ends Britney Spears Shut Up And Dance Walk The Moon Life is Better with You Michael Franti & Spearhead Don’t stop the music Rihanna Say Hey (I Love You) Michael Franti & Spearhead We Found Love Rihanna / Calvin Harris You Are The Best Thing Ray LaMontagne One Dance Drake Lovesong Adele Don't Start Now Dua Lipa Make you feel my love Adele Ride wit Me Nelly One and Only Adele Timber Pitbull/Ke$ha Crazy in Love Beyonce Perfect Ed Sheeran I Gotta Feeling Black Eyed Peas Thinking Out Loud Ed Sheeran Let’s Get It Started Black Eyed Peas Cheap Thrills Sia Everything Michael Buble I Love It Icona Pop Dynomite Taio Cruz Die Young Kesha Crush Dave Matthews Band All of Me John Legend Where You Are Gavin DeGraw Blurred Lines Robin Thicke Forget You Cee Lo Green Party in the U.S.A. Miley Cyrus Feel So Close Calvin Harris Talk Dirty Jason Derulo Song for You Donny Hathaway Call Me Maybe Carly Rae Jepsen This Is How We Do It Montell Jordan Brokenhearted Karmin No One Alicia Keys Party Rock Anthem LMFAO Waiting For Tonight Jennifer Lopez Starships Nicki Minaj Moves Like Jagger Maroon 5 Don't Stop The Party Pitbull This Love Maroon 5 Happy Pharrell Williams I'm Yours Jason Mraz Domino Jessie J Lucky Jason Mraz Club Can’t Handle Me Flo Rida Hey Ya! OutKast Good Feeling -
Aint Gonna Study War No More / Down by the Riverside
The Danish Peace Academy 1 Holger Terp: Aint gonna study war no more Ain't gonna study war no more By Holger Terp American gospel, workers- and peace song. Author: Text: Unknown, after 1917. Music: John J. Nolan 1902. Alternative titles: “Ain' go'n' to study war no mo'”, “Ain't gonna grieve my Lord no more”, “Ain't Gwine to Study War No More”, “Down by de Ribberside”, “Down by the River”, “Down by the Riverside”, “Going to Pull My War-Clothes” and “Study war no more” A very old spiritual that was originally known as Study War No More. It started out as a song associated with the slaves’ struggle for freedom, but after the American Civil War (1861-65) it became a very high-spirited peace song for people who were fed up with fighting.1 And the folk singer Pete Seeger notes on the record “Waist Deep in the Big Muddy and Other Love Songs”, that: "'Down by the Riverside' is, of course, one of the oldest of the Negro spirituals, coming out of the South in the years following the Civil War."2 But is the song as we know it today really as old as it is claimed without any sources? The earliest printed version of “Ain't gonna study war no more” is from 1918; while the notes to the song were published in 1902 as music to a love song by John J. Nolan.3 1 http://myweb.tiscali.co.uk/grovemusic/spirituals,_hymns,_gospel_songs.htm 2 Thanks to Ulf Sandberg, Sweden, for the Pete Seeger quote. -
View the Program Book for How I Got Over
A conversation with Judith Casselberry, Charrise Barron, Mellonee Burnim, Joyce Marie Jackson, Randal Jacobs, and Matthew D. Morrison Performances by Marcelle Davies-Lashley, Jhetti, and Samuel Guillaume Sunday, December 10, 2017 3:00 p.m. Apollo Theater Front Cover: Mahalia Jackson; March on Washington for Jobs and Freedom 1957 LIVE WIRE: HOW I GOT OVER - THE SPIRIT OF GOSPEL MUSIC In 1963, when Mahalia Jackson sang “How I Got Over” before 250,000 protesters at the March on Washington for Jobs and Freedom, she epitomized the sound and sentiment of Black Americans one hundred years after Emancipation. To sing of looking back to see “how I got over,” while protesting racial violence and social, civic, economic, and political oppression, both celebrated victories won and allowed all to envision current struggles in the past tense. Gospel is the good news. Look how far God has brought us. Look at where God will take us. On its face, the gospel song composed by Clara Ward in 1951, spoke to personal trials and tribulations overcome by the power of Jesus Christ. Black gospel music, however, has always occupied a space between the push to individualistic Christian salvation and community liberation in the context of an unjust society— a declaration of faith by the communal “I”. From its incubation at the turn of the 20th century to its emergence as a genre in the 1930s, gospel was the sound of Black people on the move. People with purpose, vision, and a spirit of experimentation— clear on what they left behind, unsure of what lay ahead. -
Number 108 • Summer 2005 2005 Conference Breaks All Records! Events Our Recent Annual Conference in Austin Was a Great Success, and Just a Whole Lot of Fun
Newsletter Association For Recorded Sound Collections Number 108 • Summer 2005 2005 Conference Breaks All Records! Events Our recent annual conference in Austin was a great success, and just a whole lot of fun. The weather was magnificent, the banquet outstanding, the March 17-20, 2006. 40th Annual ARSC Conference, Seattle, Washington. http:// fellowship stimulating, and the presentations were interesting and varied. www.arsc-audio.org/ Official attendance for the Austin conference was 175, which bested our previous record by around 50 persons, and we had 75 first-timers, many August 13-14, 2005. CAPS Show and Sale, of whom indicated that they would be attending future conferences. Buena Park, CA. http://www.ca-phono.org/ show_and_sale.html Thanks to our Lo- cal Arrangements August 15-21, 2005. Society of American Committee, tours Archivists (SAA), Annual Meeting, New to the Lyndon B. Orleans, LA. http://www.archivists.org/ Johnson Presiden- conference/index.asp tial Library and the Austin City September 11-15, 2005. International Asso- Limits studio went ciation of Sound and Audiovisual Ar- chives (IASA), Annual Conference, Barcelona, without a hitch, Spain. Archives speak: who listens? http:// and other than a www.gencat.net/bc/iasa2005/index.htm brief Texas frog- strangler, the October 7-10, 2005. Audio Engineering Soci- weather was ety (AES), Annual Convention, New York City. beautiful and http://www.aes.org/events/119/ David Hough, audio engineer for the PBS program Austin City Lim- cooperative. its, on the set of the show at the KLRU studios on the UT campus. October 23, 2005. Mechanical Music We had nearly 100 Extravaganza. -
Gospel Music and the Sonic Fictions of Black Womanhood in Twentieth-Century African American Literature
“UP ABOVE MY HEAD”: GOSPEL MUSIC AND THE SONIC FICTIONS OF BLACK WOMANHOOD IN TWENTIETH-CENTURY AFRICAN AMERICAN LITERATURE Kimberly Gibbs Burnett A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the degree requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature in the Graduate School. Chapel Hill 2020 Approved by: Danielle Christmas Florence Dore GerShun Avilez Glenn Hinson Candace Epps-Robertson ©2020 Kimberly Gibbs Burnett ALL RIGHTS RESERVED ii ABSTRACT Kimberly Burnett: “Up Above My Head”: Gospel Music and the Sonic Fictions of Black Womanhood in TWentieth-Century African American Literature (Under the direction of Dr. Danielle Christmas) DraWing from DuBois’s Souls of Black Folk (1903), which highlighted the Negro spirituals as a means of documenting the existence of a soul for an African American community culturally reduced to their bodily functions, gospel music figures as a reminder of the narrative of black women’s struggle for humanity and of the literary markers of a black feminist ontology. As the attention to gospel music in texts about black women demonstrates, the material conditions of poverty and oppression did not exclude the existence of their spiritual value—of their claim to humanity that was not based on conduct or social decorum. At root, this project seeks to further the scholarship in sound and black feminist studies— applying concepts, such as saturation, break, and technology to the interpretation of black womanhood in the vernacular and cultural recordings of gospel in literature. Further, this dissertation seeks to offer neW historiography of black female development in tWentieth century literature—one which is shaped by a sounding culture that took place in choir stands, on radios in cramped kitchens, and on stages all across the nation. -
Down by the Riverside”-- Sister Rosetta Tharpe with Lucky Millinder and His Orchestra (1944) Added to the National Registry: 2004 Essay By: Gayle Wald (Guest Post)*
“Down by the Riverside”-- Sister Rosetta Tharpe with Lucky Millinder and His Orchestra (1944) Added to the National Registry: 2004 Essay by: Gayle Wald (guest post)* Sister Rosetta Tharpe “Down by the Riverside,” a slave spiritual that dates to the 19th century, was recorded dozens of the times in the 20th century by religious as well as secular artists. But no treatment of the song is as revealing of cultural trends in the commercialization and popularization of “sacred” music as the jaunty version recorded in 1944 by the Lucky Millinder Orchestra featuring “Sister” Rosetta Tharpe. Perhaps no “Down by the Riverside” has ever been so toe-tappingly entertaining. Tharpe, born in the hamlet of Cotton Plant, Arkansas in 1917, was one of the foremost gospel musicians of the 20th century, known equally for her vibrant singing and her virtuosity on guitar. She developed her musical skills under the tutelage of her mother, an evangelist for the Church of God in Christ, a Pentecostal denomination that encouraged robust and lively musical expressions of faith. For the first two decades of her life, Tharpe performed entirely within religious contexts. She played frequently at traveling meetings and tent revivals, particularly in the South. Yet by the late 1930s, her desire for freedom from a rocky marriage and thirst for bigger and different audiences led her to New York City, where she was signed as a solo artist for Decca Records. Eventually, she came to work with Millinder, also a Decca artist and one of the era’s most celebrated bandleaders. In the early 1940s, the Millinder Orchestra was known for churning out danceable pop hits, of the sort that offered listeners relief from the somber drumbeat of world war. -
Big Band Sundays at Vina Robles
For Immediate Release Contact: Marc Laderriere February 9, 2010 (805) 227-4812 [email protected] Swing & Dance into Spring with Vina Robles Winery Monthly “BIG BAND Sundays” Concert Series Begins on March 7—Red Holloway to Perform with the Cal Poly Jazz, Blues and Boogie Big Band under the direction of Paul Rinzler Paso Robles, CA—Springtime is swing time as Vina Robles Winery launches its new “Big Band Sundays” concert series on March 7 from 3:00 p.m. to 5:30 p.m. at the winery’s hospitality center in Paso Robles. The cost is $20 per person. The inaugural concert will feature legendary saxophonist Red Holloway performing big band classics with the Cal Poly Jazz, Blues and Boogie Big Band. Holloway, a Cambria resident, is renowned for his smooth, soulful touch. Over the past five decades he has performed with Billie Holiday, Aretha Franklin, Muddy Waters, Sonny Rowlands, Lionel Hampton and many others. The Vina Robles Big Band Sunday series will continue with concerts on April 11, May 2 and June 6. Each concert will showcase a different lead performer along with the Cal Poly Jazz, Blues and Boogie Big Band. The Cal Poly Jazz, Blues and Boogie Big Band is comprised of leading jazz musicians from the Cal Poly student body. The band is led by Paul Rinzler, the university’s director of jazz studies. Guests are encouraged to dress in vintage big band-era attire. A large dance floor will beckon veteran swing dancers and novices alike. Wine tasting and wines by the glass will be available for purchase. -
Ann Arbor Festival of Song Presents the Sixteenth Annual
ANN ARBOR FESTIVAL OF SONG PRESENTS THE TWENTY-SIXTH ANNUAL WEEK AFTER ART FAIR SONG FEST TUESDAY-FRIDAY, JULY 23-26, 2019 KERRYTOWN CONCERT HOUSE, ANN ARBOR OUR 25TH ANNIVERSARY TUESDAY, JULY 23, 8:00PM THURSDAY, JULY 25, 8:00PM LIZ PEARSE, PERFORMER SEX, DRUGS, AND OPERA SCENES FRIDAY, JULY 26 8:00PM CABARET SCHMABARET WEDNESDAY, JULY 24, 8:00PM Herz, Schmerz/Toujours L’amour 2019 ARTISTS Key to abbreviations: BGSU = Bowling Green State Univ; EMU = Eastern Michigan Univ; MOT= Michigan Opera Theatre; UM = Univ of Michigan Pianist KEVIN BYLSMA‘s work has taken him in recent years to Venice, Paris, Romania, Eastern Europe, New York City, Boston, Los Angeles, and Thailand. Recent collaborations include recitals with Jennifer Rowley, Irina Mishura, Michelle DeYoung, and Kathryn Lewek, and accompanying masterclasses of Samuel Ramey, Dianne Soviero, and Marilyn Horne. His music directing and coaching credits include Ann Baltz' OperaWorks in Los Angeles, Toledo Opera, MOT, OPERA!Lenawee, Papagena Opera Company, and the UM. Currently serving as Head of Music Preparation at Toledo Opera, and Lecturer of Opera at the College of Musical Arts at BGSU, Kevin has also served the Toledo, Adrian, and Greater Lansing Symphony Orchestras as keyboardist, and since 1993 has been associate organist at Mariners' Church of Detroit. CHRISTINE AMON, MEZZO-SOPRANO, a Grand Rapids native, has performed in recent seasons with Opera Carolina, Nashville Opera, Opera Memphis, Toledo Opera, Opera Louisiane, Union Avenue Opera, and Opera Grand Rapids. In 2018 she was a finalist in the Lotte Lenya Competition hosted by the Kurt Weill Foundation for Music. She is a voice instructor in the Grand Rapids area. -
Joan Baez Imitates Bob Dylan
Twentieth-Century Music 18/2, 249–279 © The Author(s), 2021. Published by Cambridge University Press. This is an Open Access article, distributed under the terms of the Creative Commons Attribution licence (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted re-use, distribution, and reproduction in any medium, provided the original work is properly cited. doi: 10.1017/S1478572221000013 Matrices of ‘Love and Theft’: Joan Baez Imitates Bob Dylan MIMI HADDON Abstract This article uses Joan Baez’s impersonations of Bob Dylan from the mid-1960s to the beginning of the twenty-first century as performances where multiple fields of complementary discourse con- verge. The article is organized in three parts. The first part addresses the musical details of Baez’s acts of mimicry and their uncanny ability to summon Dylan’s predecessors. The second con- siders mimicry in the context of identity, specifically race and asymmetrical power relations in the history of American popular music. The third and final section analyses her imitations in the context of gender and reproductive labour, focusing on the way various media have shaped her persona and her relationship to Dylan. The article engages critical theoretical work informed by psychoanalysis, post-colonial theory, and Marxist feminism. Introduction: ‘Two grand, Johnny’ Women are forced to work for capital through the individuals they ‘love’. Women’s love is in the end the confirmation of both men’s and their own negation as individ- uals. Nowadays, the only possible way of reproducing oneself or others, as individuals and not as commodities, is to dam this stream of capitalist ‘love’–a ‘love’ which masks the macabre face of exploitation – and transform relationships between men and women, destroying men’s mediatory role as the representatives of state and capital in relation to women.1 I want to start this article with two different scenes from two separate Bob Dylan films. -
405, Dept. of African American Stds, 81 Wall Street
Prof. D. A. Brooks [email protected] Office: 405, Dept. of African American Stds, 81 Wall Street Spring 2015 Meets Tu/Th 2:30-3:45pm Location: WLH 208 Office Hours: Tu: 4-5pm, W: 3:30pm-5pm & by appointment AFAM 403/THST 431/AM STDS 386 “…Who Run the World”: Black Women and Popular Music Culture [Billie] Holiday demonstrates… the value of important lives and voices Otherwise dismissed. --Lindon Barrett, Blackness and Value My persuasion can build a nation. --Beyonce From Bessie Smith and Billie Holiday to Tina Turner and Beyonce, from Nina Simone and Grace Jones to Lauryn Hill and Nicki Minaj, black women have used various forms of musical expression as sites of social and ideological resistance and revision. Through an exploration of voice, lyricism, kinesthetic performance, instrumentality and visual aesthetics, this course examines the “world wide underground” of black women’s sonic cultures, and it re-interrogates pop music subculture theories through the intersecting prisms of race, gender, class and sexuality. It considers the ways that black women musicians operate as socio- political and cultural intellectuals, and it reads their work as historically-situated cultural texts that resonate in multiple contexts. Throughout the semester, we will explore the ways in which black women culture workers have stylized and innovated disruptive and iconic performance practices within the context of American popular music culture, from the postbellum era through the present day. Part of the aim of this course is to trace the tensions between the enormous influence and ubiquity of the black female singing voice in globalized popular cultures and the ways in which a range of entertainers have nonetheless negotiated eccentric and “obscure” musical gestures that signaled and affirmed the existence of resistant musical aesthetics in the face of panopticism.