This two-volume collection transforms our understanding of the discipline of ethnomusicology by exploring how ethnomusicologists can contribute to positive social and environmental change within institutional frameworks. The second volume focuses on the intersection of ecological and social issues and features a variety of Indigenous perspectives

This two-volume collection transforms our understanding of the discipline of ethnomusicology by exploring how ethnomusicologists can contribute to positive social and environmental change within institutional frameworks. The first volume focuses on ethical practice and collaboration and offers strategies for promoting institutional and methodological change.

For decades, ethnomusicologists across the world have considered how to effect positive change for the communities they work with when faced with challenging social, political, and environmental issues and institutional structures. The two-volume collection Transforming Ethnomusicology aims to deepen and broaden dialogues about social engagement within the discipline of ethnomusicology. Its many voices, from scholars and practitioners from diverse backgrounds and working in a variety of cultural situations, explore how ethnomusicology can transform the world by contributing to social change. Through their illuminating case studies and reflections, they at the same time transform how we understand ethnomusicology as a discipline. The second volume of Transforming Ethnomusicology provides much-needed new examinations of social and ecological concerns and centers around the recognition that colonial and environmental damages are intertwined and grounded in the failure to respect the land and its peoples. Featuring Indigenous perspectives from America, Australia, and South Africa, this volume critically engages with the question how ethnomusicologists can support marginalized communities in sustaining their musical knowledges and threatened geographies within institutional and historically-grown structures that have long worked toward their destruction. The volume ends with a radical model for change that is based on a profound rethinking of established structures of knowledge.

For decades, ethnomusicologists across the world have considered how to affect positive change for the communities they work with. Through illuminating case studies and reflections by a diverse array of scholars and practitioners, Transforming Ethnomusicology aims to both expand dialogues about social engagement within ethnomusicology and, at the same time, transform how we understand ethnomusicology as a discipline. The first volume of Transforming Ethnomusicology focuses on ethical practice and collaboration, examining the power relations inherent in ethnography and offering new strategies for transforming institutions and ethnographic methods. These reflections on the broader framework of ethnomusicological practice are complemented by case studies that document activist approaches to the study of music in challenging contexts of poverty, discrimination, and other unjust systems.

"Transforming Ethnomusicology aims to deepen and broaden the dialogue about social engagement within the discipline of ethnomusicology. It draws upon a very wide array of perspectives that stem from different ethnocultural contexts, philosophical histories, and cultural situations. Volume One begins with overviews of ethical praxis and collaboration in different countries and institutions. Some of the following studies reflect on the challenges that ethnomusicologists have faced and the strategies they have adopted when working in situations as diverse and challenging as the courtrooms of America, the refugee camps of Kenya, the post-earthquake urban context of Haiti, and war-torn South Sudan. Other studies reflect on community activism and the complexities of sustaining and reviving cultural traditions. The final chapter offers a new perspective on disciplinary practice and methodology by examining the power relations implicit in ethnography and the potential of shifting our position to "witnessing." Volume Two focuses on social and ecological issues and includes Indigenous perspectives from America, Australia, and South Africa. The volume as a whole recognizes the interlinking of colonial and environmental damage as institutions that failed to respect the land and its peoples. As in chapter one, the authors deal with the challenging circumstances of the present day where historical practices, and modern neoliberal institutions threaten the creation and sustaining of musical knowledge, the memory of the land (both urban and rural), and the dignity of human life. As in Volume One, the second volume ends with a model for change, a radical rethinking of the structure of knowledge already underway in Brazil"--

Female seminaries in nineteenth-century America offered middle-class women the rare privilege of training in music and the liberal arts. A music background in particular provided the foundation for a teaching career, one of the few paths open to women. Jewel A. Smith opens the doors of four female seminaries, revealing a milieu where rigorous training focused on music as an artistic pursuit rather than a social skill. Drawing on previously untapped archives, Smith charts women's musical experiences and training as well as the curricula and instruction available to them, the repertoire they mastered, and the philosophies undergirding their education. She also examines the complex tensions between the ideals of a young democracy and a deeply gendered system of education and professional advancement. An in-depth study of female seminaries as major institutions of learning, Transforming Women's Education illuminates how musical training added to women's lives and how their artistic acumen contributed to American society.

Transforming Tradition offers the first serious look at folksong revivals, vibrant meldings of popular and folk culture that captured public awareness in the 1950s and 1960s. Best remembered for such songs as "Tom Dooley" and for performers like the Kingston Trio and Joan Baez, the revival of that era gave rise to hootenannies, coffeehouses, and blues and bluegrass festivals, sowing a legacy of popular interest that lives today. Many of the contributors to this volume were themselves performers in folksong revivals; today they are scholars in folklore, ethnomusicology, and American and Canadian cultural history. As both insiders and analysts they bring unique perspectives and new insights to the study of revivals. In his introduction, Neil Rosenberg explores central issues such as the history of folksong revivals, stereotypes of "folksingers," connections between scholarship and popularization, meanings of the word "revival," questions of authenticity and the invention of culture, and issues surrounding reflexive scholarship. The individual studies are divided into three sections. The first covers the "Great Boom" revival of the late '50s and early '60s, and the next approaches the revival as a self-contained social culture with its own "new aesthetic" and in-group values. The last looks at revival activities in systems of musical culture including the blues, old-time fiddling, Northumbrian piping, and bluegrass, with particular emphasis on perceptions of insider and outsider roles. The contributors display keen awareness of how their own perceptions have been shaped by their early, more subjective involvement. For example, Archie Green explores his service as faculty guru to the Campus Folksong Club at the University of Illinois at Urbana-Champaign during the 1960s. Kenneth S. Goldstein considers how intellectual issues of the "great boom" shaped his work for recording companies. Sheldon Posen uses autobiography as ethnography to explain what happened to him when he moved from revival to academe. And Toru Mitsui explains how and why American country old-time, and bluegrass music became popular in Japan.