Trinidadian sitarist, composer, and music authority, Mangal Patasar once remarked about tãn-singing, "You take a capsule from India, leave it here for a hundred years, and this is what you get." Patasar was referring to what may be the most sophisticated and distinctive art form cultivated among the one and a half million East Indians whose ancestors migrated as indentured laborers from colonial India to the West Indies between 1845 and 1917. Known in Trinidad and Guyana as "tãn-singing" or "local-classical music" and in Suriname as "baithak gãna" ("sitting music"), tãn-singing has evolved into a unique idiom, embodying the rich poetic and musical heritage brought from India as modified by a diaspora group largely cut off from its ancestral homeland. In recent decades, however, tãn-singing has been declining, regarded as quaint and crude by younger generations raised on MTV, Hindi film music, and disco. At the same time, Indo-Caribbeans have been participating in their countries' economic, political, and cultural lives to a far greater extent than previously. Accompanying this participation has been a lively cultural revival, encompassing both an enhanced assertion of Indianness and a spirit of innovative syncretism. One of the most well-known products of this process is chutney, a dynamic music and dance phenomenon that is simultaneously a folk revival and a pop hybrid. In Trinidad, it has also been the vehicle for a controversial form of female empowerment and an agent of a new, more inclusive, conception of national identity. Thus, East Indian Music in the West Indies is a portrait of a diaspora community in motion. It documents the social and cultural development of a people "without history," a people who have sometimes been dismissed as foreigners who merely perpetuate the culture of the homeland rather than becoming "truly" Caribbean. Professor Manuel shows how inaccurate this characterization is. On the one hand, in the form of tãn-singing, it examines the distinctiveness of traditional Indo-Caribbean musical culture. On the other, in the form of chutney, it examines the new assertiveness and syncretism of Indo-Caribbean popular music. Students of Indo-Caribbean music and curious world-music fans alike will be fascinated by Professor Manuel's guided tour through the complex and exciting world of Indo-Caribbean musical culture. Author note: Peter Manuel, an authority on the music of both North India and the Caribbean, is Associate Professor in the Department of Art, Music, and Philosophy at John Jay College. He is the author of several books, including Popular Musics of the Non-Western World (Oxford University Press), Cassette Culture: Popular Music and Technology in North India, and Caribbean Currents: Caribbean Music from Rumba to Reggae (Temple University Press).

Trinidadian sitarist, composer, and music authority, Mangal Patasar once remarked about tãn-singing, "You take a capsule from India, leave it here for a hundred years, and this is what you get." Patasar was referring to what may be the most sophisticated and distinctive art form cultivated among the one and a half million East Indians whose ancestors migrated as indentured laborers from colonial India to the West Indies between 1845 and 1917. Known in Trinidad and Guyana as "tãn-singing" or "local-classical music" and in Suriname as "baithak gãna" ("sitting music"), tãn-singing has evolved into a unique idiom, embodying the rich poetic and musical heritage brought from India as modified by a diaspora group largely cut off from its ancestral homeland. In recent decades, however, tãn-singing has been declining, regarded as quaint and crude by younger generations raised on MTV, Hindi film music, and disco. At the same time, Indo-Caribbeans have been participating in their countries' economic, political, and cultural lives to a far greater extent than previously. Accompanying this participation has been a lively cultural revival, encompassing both an enhanced assertion of Indianness and a spirit of innovative syncretism. One of the most well-known products of this process is chutney, a dynamic music and dance phenomenon that is simultaneously a folk revival and a pop hybrid. In Trinidad, it has also been the vehicle for a controversial form of female empowerment and an agent of a new, more inclusive, conception of national identity. Thus, East Indian Music in the West Indies is a portrait of a diaspora community in motion. It documents the social and cultural development of a people "without history," a people who have sometimes been dismissed as foreigners who merely perpetuate the culture of the homeland rather than becoming "truly" Caribbean. Professor Manuel shows how inaccurate this characterization is. On the one hand, in the form of tãn-singing, it examines the distinctiveness of traditional Indo-Caribbean musical culture. On the other, in the form of chutney, it examines the new assertiveness and syncretism of Indo-Caribbean popular music. Students of Indo-Caribbean music and curious world-music fans alike will be fascinated by Professor Manuel's guided tour through the complex and exciting world of Indo-Caribbean musical culture. Author note: Peter Manuel, an authority on the music of both North India and the Caribbean, is Associate Professor in the Department of Art, Music, and Philosophy at John Jay College. He is the author of several books, including Popular Musics of the Non-Western World (Oxford University Press), Cassette Culture: Popular Music and Technology in North India, and Caribbean Currents: Caribbean Music from Rumba to Reggae (Temple University Press).

Like many other small towns in Trinidad, Felicity is populated almost entirely by East Indians. In their Caribbean exile, the residents of Felicity have created and recreated the music of their Hindu ancestors. Music of Hindu Trinidad is a fascinating account of the history and cultural significance of Hindu music that explores its symbolic, aesthetic, and psychological aspects while asking the larger question of how this music has contributed to the formation of identity in the midst of their great diaspora. Myers details the musical repertory of Felicity, which is based largely on north Indian genres including the traditional Bhojpuri folk songs and drumming styles brought by the first indentured laborers in 1845. In her engaging exploration of the fate of Indian classical music and new popular styles such as Hindi calypso, soca, and chutney, she even finds herself at the ancestral home of Trinidadian V. S. Naipaul in India. Copiously illustrated and accompanied by a compact disk, Music of Hindu Trinidad is a model ethnographic study.

Characterized by fast-paced, highly danceable rhythms, chutney is a fusion of traditional and contemporary Indian and Caribbean influences. In this volume Tina K. Ramnarine explores the evolution of chutney and introduces the emerging Indian-Caribbean genre into the area of scholarly discourse. Through analysis of the music, Ramnarine provides insights into social processes, effects of the diasporic settlements and ways the music operates as a symbol of Indian-Caribbean identity. This introduction of new cultural elements is a common occurrence among people transplanted to an unfamiliar geographical and cultural environment.

The music of the peoples of South and Central America, Mexico, and the Caribbean is treated with unprecedented breadth in this multi-volume work. Taking a sociocultural and human-centered approach, Music in Latin America and the Caribbean gathers the best scholarship from writers all over the world to cover in depth the musical legacies of indigenous peoples, creoles, African descendants, Iberian colonizers, and other immigrant groups that met and mixed in the New World. From these texts, music emerges as the powerful tool that negotiates identities, enacts resistance, performs beliefs, and challenges received aesthetics. More than two decades in the making, this work privileges the perspectives of cultural insiders and emphasizes the role that music plays in human life. Volume 2, Performing the Caribbean Experience, focuses on the reconfiguration of this complex soundscape after the Conquest and on the strategies by which groups from distant worlds reconstructed traditions, assigning new meanings to fragments of memory and welding a fascinating variety of unique Creole cultures. Shaped by an enduring African presence and the experience of slavery and colonization by the Spanish, French, British, and Dutch, peoples of the Caribbean islands and circum-Caribbean territories resorted to the power of music to mirror their history, assert identity, gain freedom, and transcend their experience in lasting musical messages. Essays on pan-Caribbean themes, surveys of traditions, and riveting personal accounts capture the essence of pluralistic and spiritualized brands of creativity through the voices of an unprecedented number of Caribbean authors, including a representative contingent of distinguished Cuban scholars whose work is being published in English translation for the first time in this book. Two CDs with 52 recorded examples illustrate the contributions to this volume.

Descendants of indentured laborers brought from India to the Caribbean between 1845 and 1917 comprise more than forty percent of Trinidad’s population today. While many Indo-Trinidadians identify themselves as Indian, what “Indian” signifies—about nationalism, gender, culture, caste, race, and religion—in the Caribbean is different from what it means on the subcontinent. Yet the ways that “Indianness” is conceived of and performed in India and in Trinidad have historically been, and remain, intimately related. Offering an innovative analysis of how ideas of Indian identity negotiated within the Indian diaspora in Trinidad affect cultural identities “back home,” Tejaswini Niranjana models a necessary project: comparative research across the global South, scholarship that decenters the “first world” West as the referent against which postcolonial subjects understand themselves and are understood by others. Niranjana draws on nineteenth-century travel narratives, anthropological and historical studies of Trinidad, Hindi film music, and the lyrics, performance, and reception of chutney-soca and calypso songs to argue that perceptions of Indian female sexuality in Trinidad have long been central to the formation and disruption of dominant narratives of nationhood, modernity, and normative sexuality in India. She illuminates debates in India about “the woman question” as they played out in the early-twentieth-century campaign against indentured servitude in the tropics. In so doing, she reveals India’s disavowal of the indentured woman—viewed as morally depraved by her forced labor in Trinidad—as central to its own anticolonial struggle. Turning to the present, Niranjana looks to Trinidad’s most dynamic site of cultural negotiation: popular music. She describes how contested ideas of Indian femininity are staged by contemporary Trinidadian musicians—male and female, of both Indian and African descent—in genres ranging from new hybrids like chutney-soca to the older but still vibrant music of Afro-Caribbean calypso.

Ethnomusicology: A Contemporary Reader is designed to supplement a textbook for an introductory course in ethnomusicology. It offers a cross section of the best new writing in the field from the last 15-20 years. Many instructors supplement textbook readings and listening assignments with scholarly articles that provide more in-depth information on geographic regions and topics and introduce issues that can facilitate class or small group discussion. These sources serve other purposes as well: they exemplify research technique and format and serve as models for the use of academic language, and collectively they can also illustrate the range of ethnographic method and analytical style in the discipline of ethnomusicology. Ethnomusicology: A Contemporary Reader serves as a basic introduction to the best writing in the field for students, professors, and music professionals. It is perfect for both introductory and upper level courses in world music.