It feels odd to throw the word “applied” in front of ethnomusicology. That is, it seems natural enough for the implication to exist regardless of the prefix. Why is it that the applied sector needs to be separate from all-things-academic or “intellectual”…? They seem to go hand in hand – one flows out of the other, or so I’ve thought. If I were giving my own elevator speech, you know, the one-minute answer to the question, “What do you do?” I would never insert the word “applied,” even though I would definitely categorize my work that way in my head. There are too many implications to it – or maybe that’s in my head, too. Our work has an impact on the communities we study regardless of the final product. Not sure why this is on my mind today – the whole thing seems as silly as the supposed distinction between musicology and ethnomusicology.
I have been searching for hip-hop teaching resources, as well as academic journals outside of the ethno realm that an article on hip-hop would slide into. Along the way, I’ve found some pretty good resources and wanted to share. I’ll add these to my resources page as well, but if you know of any others, let me know!
Dagyap is a Tibetan hip-hop artist born and living in India. Just twenty-one years old, his real name is Sonam Chopel. He is known for releasing music that relates to the various problems that Tibetans face in exile. According to his facebook page, his influences are Jay Z, Tupac, the Game, and the Dalai Lama. That should give you a hint of what you are about to hear.
Dagyap has not responded to my requests for an interview, unlike some other Tibetans in the exiled music scene. Yesterday he released a new piece on YouTube called “Brothers on Fire,” and I wanted to use this post/his spotlight to discuss the piece. If you need some background on the recent immolations of several Tibetan monks/nuns, consider reading the following articles, and the video that follows in this post:
- Self-Immolation Fact Sheet [International Campaign for Tibet]
- Tibet Rocked by Wave of Self-Immolation [Independent]
I hate to include this video, but hold your breath and take a look [graphic warning]:
Now that you’re [hopefully] disgusted by this, and by your ignorance of its recent occurrence [13 times] in protest of the Chinese occupation, let’s take a look at Dagyap’s newest release, “Brothers on Fire” –
Before I continue, I’d like to mention [in case you aren’t aware] that as Marie Marshall recently said to me in another context, “The United States is in bed with China” – therefore nothing has/will be done about this via the United States. Tibet is virtually invisible in the American media, and our ridiculous relationship with China is the reason why (though with that said, the same ridiculous relationship may end up helping us face whatever is about to happen in North Korea as a result of Kim Jong Il’s death).
As you saw, the video opens with a salute for surviving the brutal Chinese mayhem. The lyrics are as follows:
(I had to type the lyrics into a text edit window and paste it as an image here – wordpress hates lyric formatting apparently)
This is musical expression that seeks to invoke change. This piece is framing an era, commenting on the current affairs of Tibetans while simultaneously reminding us that no one, including the UN, is doing a thing about it. Many musicians are social activists, and Dagyap is no exception. The Tibetan issue is one of global importance. Hip-hop artists in the United States and South African have used their music as a means to disseminate the message of racial oppression, and artists in Indonesia have used hip-hop to speak out against government injustice and Islamic rule. Dagyap, and other Indo-Tibetan artists, are doing the same by sending this message: the Chinese are killing Tibetans. They are attempting to exterminate them.
Hip-hop in the Tibetan diaspora is a fairly new genre, as my forthcoming dissertation** [and hopefully, a few conference papers before then] will discuss. In this piece, Dagyap names his oppressors, calls for change, and ends with the phrase “Bod Gyalo!” – illegal on Chinese soil [including the Tibetan autonomous region], this means “Victory for Tibet!” Here, here. Congratulations to Dagyap on this outstanding piece of social commentary. Let’s share it with the stakeholders who give a damn, and more importantly, with those who don’t…
(**First I have to get this thesis churned out!)
- Spotlight on: Karma Emchi “Shapaley” (sociosound.wordpress.com)
- ‘Self-immolation death’ in Tibet (bbc.co.uk)
- Tibet ‘sees first monk self-immolation protest’ (rombizco.wordpress.com)
- Tibet ‘in first monk immolation’ (bbc.co.uk)
- Twelfth Tibetan Self-Immolates, but Survives (nytimes.com)
- Another Tibetan Sets Himself on Fire (time.com)
- Another Tibetan Sets Himself on Fire (time.com)
- Tibetan hospitalized after self-immolation attempt (seattletimes.nwsource.com)
- Tibetan Hospitalized After Self-immolation Attempt (maboulette.wordpress.com)
- Another Tibetan Sets Himself on Fire in Protest (abcnews.go.com)
- Leader of exiled Tibetans accuses China of abuses (seattletimes.nwsource.com)
- Senior exiled Tibetan monk urges end to immolations in China (csmonitor.com)
- Self-Immolations in Tibet (whsword.wordpress.com)
- Tibetan leader for dialogue with China – eTaiwan News (taiwannews.com.tw)
October 2011: Karma Emchi, a Swiss-based Tibetan vocalist released a new song on YouTube called “Made in Tibet.” The track has received over 30,000 hits since its release. It’s clear in this song that he is trying to send a message to Tibetans living within the borders of Tibet. If you’ve been watching the news in the past few months, you’ve heard about several monks self-immolating themselves for the cause. Although it’s unrelated and there are several Tibetan social commentaries on those events, these videos could not have been released at a better [and more controversial] time. Far from the precarious border himself, Karma Emchi is able to voice his opinion and send a message without fear of direct government retribution – though some of his work is banned in China according to other posts. Listen to this October release, then continue reading:
I’ve already sent an email to him asking about getting a “Made in Tibet” shirt for myself. In addition to disseminating his message via music, Karma is taking a filmic stand. Concerned about identity loss, he directed this 3-minute short:
What else has this guy done? On March 24, 2011, Karma released a comedic song about Tibetan meat pastry. I posted the original video to my Twitter feed when it was first released. It was intended to be funny – listen to the story of what happened here as investigated by Rebecca Novick at The Tibet Connection. It may surprise you!
He’s obviously someone to keep an eye on… if you see/hear of anything new in relation to Emchi, let me know!
- Chinese crackdown reduces flow of refugees across the border to a trickle (independent.co.uk)
- The Ultimate Act of Protest (politics.ie)
- Tibet rocked by wave of self-immolation (independent.co.uk)
- India: Tibetan Sets Self On Fire In Front Of China Embassy (huffingtonpost.com)
- Letters: Tibetan deaths violate Buddhism (guardian.co.uk)
I just blinked my eyes a couple of times and realized it’s been over a month since I’ve posted here. I know, I know – you’ve been utterly distraught about it and just couldn’t imagine your virtual life without me in it, right? 😉 Well – you’re in luck. Here I go:
It’s odd how ethnomusicological projects seem to grow organically – they very quickly consume everything in their way. It can be exhilarating! It’s been a while since I’ve stepped back and taken inventory of my projects in progress, so I’m going to save us all some time and give you a list of bullets rather than a narrative. In order of current importance and time consumption:
- Street Musicians in New Orleans. My thesis topic. Through the lens of R. Murray Schafer‘s 1977 concept of the soundmark, I’m mapping street musicians in two New Orleans neighborhoods and simultaneously telling the story of their experiences. If I were to tag this project with key words it would be: street musicians, migrant street kids, NOLA, urban studies, tourist mapping, ethnography, oral history, and French Quarter fixtures. Where am I now? Fieldwork is done. Prospectus is done. Writing in progress.
- Black, Queer, and Bouncing in New Orleans. I’m researching the phenomenon of Sissy Bounce, which refers to a group of queer-identified hip-hop artists in New Orleans (notably most of them hate the term so I will not use it to define the genre which should just be under the umbrella of ‘Bounce’, simply the artists themselves and their identities). I’ve been officially doing fieldwork for this project for about fifteen months, however it will be ongoing for quite a while. Issues of access and identity continue to arise. A couple of months ago, I presented a paper called, ““Is that thug wearing heels?” The Negotation of Identity in Sissy Bounce” at the 2011 Southern Graduate Music Research Symposium as part of a panel on liminality (what the hell does it mean to “negotiate identity” anyway?! I’ve since slapped myself for using this title per my advisor who made me [and others] realize it was an idiotic and empty phrase). I recently submitted an abstract to the Society of Ethnomusicology‘s Southeast and Caribbean regional chapter (SEMSEC) called “Big Freedia “the Queer Diva”: Black, Queer, and Bouncing out of New Orleans”. I’m keeping my fingers crossed that it gets accepted so I can present the paper at SEMSEC’s annual meeting, which is being held this year in the Dominican Republic (kudos to whomever had that brilliant idea!). The first presentation was my attempt to introduce the Sissy Bounce phenomenon to the musicological community, and also my first attempt at a conference presentation! I was happy with both my paper and my presentation of it, though of course looking back there are a few things I would have added/modified. In this second presentation, I’ll be narrowing my topic to a case study of one particular artist, Big Freedia “the Queen Diva.” There are obstacles here as well. Once a local artist performing in dive clubs around town, Freedia’s popularity has shot through the roof and she’s now on an international touring circuit with looming rumors of a reality TV show. Access, access, access. As a whole, I’m not sure what the trajectory of this project will be. If there were tags for this one, they would be: gender, bounce, new orleans, black and queer, sexuality studies, Judith Butler, queer hip-hop, and reflexivity.
- THE MUHS PROJECT. And now for something completely different, sort of – I’ve been working on a biographical archiving project since early this past summer. My subject is Marietta Muhs, an opera diva that grew up and out of New Orleans who landed in the NYC opera scene in the early-20th century. Obviously, this project leans towards the historical realm. I’m expecting this to take up quite a bit of time over the next several years. It’s a side project, but one that is allowing me to utilize the skills and resources I’m learning in my historical coursework. Tags here would include: New Orleans, New Orleans opera scene, Loyola U., NYC opera scene, and women in the 1950’s.
- Global hip-hop. Also a side project, it seems like for every regional topic class I take which requires a massive term paper/presentation at the end, I’m drawn not just to popular music, but to hip-hop. I’m currently researching hip-hop in South Africa and will be presenting on it sometime in the next few weeks in class. I’ve also delved into Indonesian and Indian hip-hop, and guest lectured a few times on Indonesian hip-hop over the past year. I’m also interested in hip-hop artist refugees coming out of various African war zones (e.g. Emmanual Jal). These things are constantly evolving, so I’m finding that social networking allows me to stay up-to-date with artists and genres without having to actively search them out after I’ve done the initial research. Anyway, I just added this bullet because it seems to be a recurring theme in my life at the moment, and I have a feeling that something will come out of it eventually. Of course it also links to the research I’m doing on hip-hop in NOLA.
Next year’s SEM/AMS/SMT mega conference is in New Orleans and I have a few pertinent topics, above, that I could attempt a paper submission for (though acceptance of the younger grad student papers is rare). I think that even though my thesis research is on street musicians, I’m eyeing NOLA Bounce as the topic I’d like to present on at SEM (though my abstract would likely be trashed at first sight). Anyway – my thesis includes sonic mapping of street musicians, and I could come up with a great “field trip” handout for people to go and see these soundmarks live since the presentation would be in New Orleans… much to think about. Not a lot of time to do it in.
Lastly, if you’ve followed this blog at all in the past few years, you probably know that my eventual dissertation topic will be music in the Tibetan community of Dharamsala, India. Most folks who study Tibetan music tend to lean towards music for Buddhist ritual and traditional genres. My goal (big shock here) will be popular music – perhaps working with Lobsang Wangyal who organizes the Tibetan music awards from McLeod Ganj. With that said, I’ve also been peeking at the music of Bhutan and Nepal. Obstacles = language, money, accessibility, government regulations. Working on that.
Anyway – that’s my list of current projects and their potential trajectories. As for the day-to-day, it currently involves a giant stack of grading, 2-3 books to read per week, and as usual, hanging with the most fabulous musicologist-friends on the planet. By Saturday, I hope to make another post that illustrates how absolutely awesome the SEM conference was in Philadelphia last week.
Til then, Cheers!
- Pole Dancing for Jesus (katrichterwrites.wordpress.com)
- What is social mobilization (wiki.answers.com)
- Robert Garfias: Ethnomusicology (bibliolore.org)
- Big Freedia Responds to Success-Haters With ‘Nah Who Mad’ — Video Premiere (spinner.com)
I thought a few people might be interested in the first Kabul rock festival.
Yesterday I was thrown into a conversation about my heritage. It’s an interesting conversation, because I spend so much time in classes (both my own and those I assist) discussing the identity of others, and yet I have barely thought about my own or how I identify. I don’t identify with any specific heritage – perhaps because I grew up “a mutt” notwithstanding the strong links to various cultures. I grew up in a town with a large Buddhist community – one of the largest (probably the largest per capita) in the nation. Consequently, I was exposed to the teachings from an early age despite half my family calling the local practitioners “freaky” – they assumed that these people were leftovers from the 70’s age of cults and communal living. There were certainly leftover hippies. People always fear what they don’t understand.
One of my favorite hometown experiences happened when I was very young, though I don’t remember my age. It must have been past the age of ten because I was already performing in the local community band. After a Sunday evening concert one summer, I was sitting on the common eating an ice cream cone, and I met my first Buddhist nun. She had finished a walking meditation and was walking around the center of town softening clay beads in her hand to make a mala. I don’t remember the details of the conversation, but I know that’s what cemented my relationship to the dharma. I walked away with the mala she had created and kept it until Hurricane Katrina destroyed it in 2005 (ironically, after I returned to New Orleans I found it in the mud where it had settled inside a singing bowl as the water levels dropped).
My relationship with Buddhism has always been love-hate. The teachings are there, but I haven’t always followed them, even when they bubble up from the subconscious to play the angel on my shoulder. I’ve had wavering months of devout practice, and months lost in the land of capitalist-driven hedonism where my inner child considered the world to be its sandbox. All I can do is smile because of course the entire premise behind Buddhist teachings is an espousal of ‘the Middle Way”, commonly known as moderation. I’m a horrible example of this. Now, in the land of academics, the corners of my mouth turn into a smile once more because once again the teachings, this moderation, should be paramount to my existence… and once again it’s not. An example? I work exceedingly hard 6 days a week to the point where I feel like I’ll collapse and on the 7th day, I’ll sleep late and do nothing but watch ridiculous TV and play with my dogs. Wouldn’t my life be better served if for those 6 days, I practiced moderation, so that by the 7th, I won’t feel the need to laze around? Sure it would. Knowing and doing are two different things. If my life becomes an example for anything, it’s that.
The noble 8-fold path should be recodified for academics, and applied to our interactions with research, colleagues, and students: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. I think I’ll post the list on my office wall. Meanwhile… identity – I’m still working on that.