The Essene group which had withdrawn from the remainder of the Jewish nation to the shores of the Dead Sea looked upon themselves as "God's elect, not only as members of the chosen people but also individuallyas sons of light, the men of God's lot." They believed that the Jewish leaders who were successors of the "wicked priest" in the control of the temple at Jerusalem were apostates from the true faith. However, the isolated community did not set up a rival center of sacrifice in the wilderness, even though, unlike the synagogues throughout the Roman world, they were cuf off religiously, psychologically and politically from Jerusalem.
Due to the lack of social systems supporting the cultural productions of migrant societies in Turkey, the venues and opportunities to which migrant musicians have access for the maintenance of their musical practices are limited. Under the given circumstances, especially in the first years after their arrival, street musicianship emerged as a new musical practice for Syrian musicians in Istanbul, and Beyoğlu District, the city's cultural and political center, has become the venue for street musicians' performances. Despite undergoing a rapid neoliberal transformation, Beyoğlu district, with Taksim Square and Istiklal Avenue, is a venue of interaction among locals, tourists, and various migrant groups from diverse social classes and identities. As such, it still possesses the potential to be the public sphere which can operate as the space of "a democratic ideal." For migrant musicians, the street music practices, which fill the very heart of city with their voices and sounds, are means of claiming their existence in the city as potential actors of this public sphere. However, conducting the interaction with the other public space actors and the state officials through street music is not an easy task for Syrian musicians, and it requires the use of tactics from them. In this article, I summarize the given circumstances of Syrian street music performances and discuss the Beyoğlu district in the frame of being—or not being—a public space. I propose street music practice as political action, a "social non-movement", as Asef Bayat calls it, and situate migrant musicians as political actors who are possible allies of other subaltern groups in Turkey.
"This book develops a comparative analysis of the relationship between Western art music, nations and nationalism. It explores the influence of emergent nations and nationalism on the development of classical music in Europe and North America and examines the distinctive themes, sounds and resonances to be found in the repertory of each of the nations. Its scope is broad, extending well beyond the period 1848-1914 when national music flourished most conspicuously. The interplay of music and nation encompasses the oratorios of Handel, the open-air music of the French Revolution and the orchestral works of Beethoven and Mendelssohn and extends into the mid-twentieth century in the music of Prokofiev, Shostakovich and Copland. The book addresses the representation of the national community, the incorporation of ethnic vernacular idioms into art music, the national homeland in music, musical adaptations of national myths and legends, the music of national commemoration and the canonisation of national music
Live music events are synonymous with fun but seldom associated with international trade. This book serves to transform this mindset, through describing the economic value of live music and analysing the factors affecting international trade in Caribbean live music services. Race and ethnicity, unachieved regionalism within the Caribbean, and perceived biases in international trade agreements are assessed in relation to their impact on this trade. Several topics presented in this book are based on empirical findings from a previous microeconomic study, dedicated entirely to international trade in live music. Moreover, this book is unique because it compares the Caribbean and South Korea to assess the effectiveness of strategies aimed at developing international trade in live music services. This comparison should inspire robust policy initiatives for advancing international trade in Caribbean live music, given that South Korea is presently a heavyweight in the export of its entertainment services, despite language barriers. Given the interdisciplinary nature of this book, it will appeal to a wide range of readers such as postgraduate students or researchers of microeconomics, intraregional trade, international trade, international business, international relations, public policy, and cultural studies, as well as IP legal professionals, live music stakeholders, cultural practitioners, and policymakers.
We elaborate Alfred Schutz's theory of musical communication empirically. Our technique for analysing musical communication aligns Schutz's sociological theory with the mathematics of anticipatory systems. Music, we argue, can be considered as an anticipatory system that articulates through its diachronic unfolding, fundamental symmetries which can be traced back to its initial moments. Following Bohm and Dubois, we argue that these symmetries are present in fractal structures that gradually increase in definition as the music progresses. Critically, we focus on the role of redundancy in this process of providing increasing definition. By analysing the entropy of musical data, we show how graphs of relative entropies can be produced from which a fractal is constructed. In arguing that coherence in music can be established through the alignment of self‐similar patterns, the connection between Dubois's anticipatory systems and Schutz's characterization of the dimensions of musical communication shows how redundancy underlies musical coherence.
AbstractThis article examines how some Irish republicans have used 'rebel songs' as a means to resist the hegemonic power of the British state, and how militant republicanism is invoked musically, through sonic and physical references to gunfire. It explores how the use of rebel songs has changed, the inherent tensions within today's scene, and how republicans attempt to co‐opt other conflicts as a means to strengthen their claim as resistance fighters. The article also analyses more nuanced resistances within the rebel music scene, exploring how competing republican factions use the same music to express opposing political positions, and why some musicians ultimately leave the scene on account of the musical and political restrictions placed upon them. In so doing, the article connects with ongoing attempts to rethink, remap, and develop new approaches to resistance within anthropology, while contributing to the developing subfield of 'ethnomusicology in times of trouble'.
