Pub Date : 2023-06-30DOI: 10.20992/gc.2023.06.16.1.117
Mengyao Hu, Joohee Lee
{"title":"The Impact of Two-Child Policy on Discrimination against Women Workers in China","authors":"Mengyao Hu, Joohee Lee","doi":"10.20992/gc.2023.06.16.1.117","DOIUrl":"https://doi.org/10.20992/gc.2023.06.16.1.117","url":null,"abstract":"","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85505924","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.20992/gc.2023.06.16.1.153
Hongchul Bae
{"title":"Engraving Obscenity on Bathing Woman\"s Body","authors":"Hongchul Bae","doi":"10.20992/gc.2023.06.16.1.153","DOIUrl":"https://doi.org/10.20992/gc.2023.06.16.1.153","url":null,"abstract":"","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89967483","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.20992/gc.2023.06.16.1.79
Dong-ok Lee
{"title":"The Experiences of Women in their 50s and 60s During Overseas Free Travel : Rest, Healing and Self-Recognition","authors":"Dong-ok Lee","doi":"10.20992/gc.2023.06.16.1.79","DOIUrl":"https://doi.org/10.20992/gc.2023.06.16.1.79","url":null,"abstract":"","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"886 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79344966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.20992/gc.2023.06.16.1.7
Jieun Lee
{"title":"Doing and Being-with in Caring Labor : Reflections from a Paid Caregiver Writing Workshop","authors":"Jieun Lee","doi":"10.20992/gc.2023.06.16.1.7","DOIUrl":"https://doi.org/10.20992/gc.2023.06.16.1.7","url":null,"abstract":"","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"432 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77133682","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.20992/gc.2023.06.16.1.43
Mirok Baek
{"title":"Unveiling the Housing Experiences of Unmarried Women in Their 20s and 30s : Reconstructing the Discourse of Housing for Vulnerable Youth","authors":"Mirok Baek","doi":"10.20992/gc.2023.06.16.1.43","DOIUrl":"https://doi.org/10.20992/gc.2023.06.16.1.43","url":null,"abstract":"","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"21 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73876197","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/wam.2023.a912258
Annie Janeiro Randall
Reviewed by: Unlikely Angel: The Songs of Dolly Parton by Lydia R. Hamessley Annie Janeiro Randall Unlikely Angel: The Songs of Dolly Parton. By Lydia R. Hamessley. Urbana: University of Illinois Press, 2020. 312 pp. Unlikely Angel succeeds in its aim to focus on Dolly Parton’s music and creative process rather than the caricatured elements that have dogged the artist’s public persona since the start of her career ca. 1960. Lydia R. Hamessley’s book is a thoroughgoing response to the dilemma described in the opening paragraph by Dolly’s producer, Steve Buckingham: “Over the decades Dolly and I sometimes talked about how the ‘cartoon’ she had created (her word not mine) often overshadowed her talent as a songwriter and musician. We always strove to put the music first” (Foreword). Unlikely Angel plants its flag firmly on “the music first” and maintains sharp focus on the songs for each of the book’s 286 pages yet also addresses Dolly Parton’s clear-eyed relationship to the cartoon, revealing her agency in deploying it commercially while using it as a shield to protect her imaginative world. Hamessley scored a rare coup for an academic by securing Parton’s participation in the book. Thus supported by the artist herself in the form of extensive, tape-recorded answers to the author’s written questions, Hamessley guides us expertly on a journey to, and through, Dolly’s musical imagination. She creates the term “Dolly’s Songwriting Workshop” to represent the imagined “place” where Dolly goes to create her songs; the conceit is effective on many levels, mainly because it spotlights the serious work behind Dolly Parton’s songwriting craft, something that has been glaringly absent from most journalistic writing about her music. We learn, in close detail, what goes on in Dolly’s workshop through careful examination of representative works drawn from the more than 3,000 songs and 450 recordings that Parton has created in her long career. We begin to grasp the reasons for her career’s extraordinary longevity: Parton’s persistent return to the musical well of her Appalachian heritage and her ability to extract material of astonishingly broad appeal from it. Her cross-cultural fan base is witness to this fact. Indeed, very few singer-songwriters have maintained a loyal fan base and international appeal for six decades. Hamessley takes us through the workshop with a mass of carefully curated materials that include contextualized discussions of songs, multiple listening guides, notated examples, and harmonic and melodic analyses. These crisp pedagogical elements display the author’s abundant expertise; fans need not fear that their beloved music will emerge diminished at the end of a reductionist critique. Dolly’s enthusiastic participation in the project would seem to further guarantee it. Steve Buckingham, too, contributes commentary and has allowed Hamessley to publish studio notes and producers’ handwritten lead sheets that provide an insider’s perspective o
评论:不可能的天使:多莉·帕顿之歌莉迪亚R.哈梅斯利安妮·卢尼·兰德尔不可能的天使:多莉·帕顿之歌。莉迪亚·r·哈梅斯利著。厄巴纳:伊利诺伊大学出版社,2020年。《不可能的天使》成功地聚焦于多莉·帕顿的音乐和创作过程,而不是自1960年开始她的职业生涯以来一直困扰着这位艺术家的公众形象的漫画元素。莉迪亚·r·哈梅斯利(Lydia R. Hamessley)的书彻底回应了多莉的制作人史蒂夫·白金汉(Steve Buckingham)在书的开头段落中所描述的困境:“几十年来,多莉和我有时会谈论她创造的‘卡通’(她的词不是我的)如何经常掩盖她作为词曲作者和音乐家的才华。我们一直努力把音乐放在第一位”(前言)。《不太可能的天使》坚定地把自己的旗帜放在“音乐第一”上,在这本286页的书中,每一页都对歌曲保持着敏锐的关注,同时也谈到了多莉·帕顿与漫画之间清晰的关系,揭示了她的公司在利用它进行商业利用的同时,又把它作为保护她想象世界的盾牌。哈梅斯利成功地让帕顿参与了这本书的写作,这在学术界是罕见的。因此,在艺术家本人的支持下,哈梅斯利以广泛的录音形式回答了作者的书面问题,他娴熟地引导我们踏上了一段探索多莉音乐想象力的旅程。她创造了“多莉的歌曲创作工作室”这个词来代表想象中的多莉创作歌曲的“地方”;这种自负在很多层面上都是有效的,主要是因为它突出了多莉·帕顿创作歌曲技巧背后的严肃工作,而这在大多数关于她音乐的新闻报道中是明显缺失的。通过仔细研究帕顿在她漫长的职业生涯中创作的3000多首歌曲和450多张唱片中的代表性作品,我们可以详细了解多莉工作室里发生的事情。我们开始理解她的职业生涯异常长寿的原因:帕顿坚持不懈地回归她的阿巴拉契亚遗产的音乐之井,以及她从中提取出令人惊讶的广泛吸引力的材料的能力。她的跨文化粉丝群证明了这一点。事实上,很少有创作型歌手能在60年里保持忠实的粉丝基础和国际吸引力。哈梅斯利带我们通过大量精心策划的材料,包括歌曲的语境化讨论,多种听力指南,标记的例子,和声和旋律分析工作坊。这些鲜明的教学元素显示了作者丰富的专业知识;乐迷们不必担心,他们心爱的音乐会在一场简化论者的批评结束后被削弱。多莉对这个项目的热情参与似乎进一步保证了这一点。史蒂夫·白金汉(Steve Buckingham)也提供评论,并允许哈梅斯利发表工作室笔记和制作人手写的指导表,以内部人士的角度了解多莉的录音过程。多莉对哈梅斯利问题的回答为她的生活和艺术增添了丰富的细节:她的阿巴拉契亚遗产和田纳西州农村的音乐社区。第三章和第四章追溯了她的成长经历对她独特的音乐想象力和独特的声音的影响。当被要求列出她童年时期有影响力的歌曲时,多莉提供了一个迷人的个人“核心剧目”(57)。在这些基础章节中,哈梅斯利也审视了围绕多莉“山声”的“伊丽莎白时代”话语的误导。当多莉将她的山地身份和声音与“来自苏格兰、爱尔兰、英格兰和威尔士的凯尔特音乐”联系在一起时(91),评论家们用伊丽莎白时代的外表掩盖了这一点,哈梅斯利写道,“当他们把多莉的阿巴拉契亚遗产误解为伊丽莎白时代时,他们犯了范畴和历史上的错误,使用了这个一个多世纪以来一直与阿巴拉契亚联系在一起的错误名称”(91)。繁荣。哈梅斯利很快离开了这个有趣的话题,但通过提出这个话题,她邀请读者思考流行/民间音乐评论家对一个理想化的、凝固在时间里的阿巴拉契亚的建构——一个前工业时代的不列颠群岛文化保持纯净、不受外界影响的地方。哈梅斯利引用白金汉的话(“我从来没有听到伊丽莎白这个词从她嘴里说出来”[91]),有效地将这一话语归结为……
{"title":"Unlikely Angel: The Songs of Dolly Parton by Lydia R. Hamessley (review)","authors":"Annie Janeiro Randall","doi":"10.1353/wam.2023.a912258","DOIUrl":"https://doi.org/10.1353/wam.2023.a912258","url":null,"abstract":"Reviewed by: Unlikely Angel: The Songs of Dolly Parton by Lydia R. Hamessley Annie Janeiro Randall Unlikely Angel: The Songs of Dolly Parton. By Lydia R. Hamessley. Urbana: University of Illinois Press, 2020. 312 pp. Unlikely Angel succeeds in its aim to focus on Dolly Parton’s music and creative process rather than the caricatured elements that have dogged the artist’s public persona since the start of her career ca. 1960. Lydia R. Hamessley’s book is a thoroughgoing response to the dilemma described in the opening paragraph by Dolly’s producer, Steve Buckingham: “Over the decades Dolly and I sometimes talked about how the ‘cartoon’ she had created (her word not mine) often overshadowed her talent as a songwriter and musician. We always strove to put the music first” (Foreword). Unlikely Angel plants its flag firmly on “the music first” and maintains sharp focus on the songs for each of the book’s 286 pages yet also addresses Dolly Parton’s clear-eyed relationship to the cartoon, revealing her agency in deploying it commercially while using it as a shield to protect her imaginative world. Hamessley scored a rare coup for an academic by securing Parton’s participation in the book. Thus supported by the artist herself in the form of extensive, tape-recorded answers to the author’s written questions, Hamessley guides us expertly on a journey to, and through, Dolly’s musical imagination. She creates the term “Dolly’s Songwriting Workshop” to represent the imagined “place” where Dolly goes to create her songs; the conceit is effective on many levels, mainly because it spotlights the serious work behind Dolly Parton’s songwriting craft, something that has been glaringly absent from most journalistic writing about her music. We learn, in close detail, what goes on in Dolly’s workshop through careful examination of representative works drawn from the more than 3,000 songs and 450 recordings that Parton has created in her long career. We begin to grasp the reasons for her career’s extraordinary longevity: Parton’s persistent return to the musical well of her Appalachian heritage and her ability to extract material of astonishingly broad appeal from it. Her cross-cultural fan base is witness to this fact. Indeed, very few singer-songwriters have maintained a loyal fan base and international appeal for six decades. Hamessley takes us through the workshop with a mass of carefully curated materials that include contextualized discussions of songs, multiple listening guides, notated examples, and harmonic and melodic analyses. These crisp pedagogical elements display the author’s abundant expertise; fans need not fear that their beloved music will emerge diminished at the end of a reductionist critique. Dolly’s enthusiastic participation in the project would seem to further guarantee it. Steve Buckingham, too, contributes commentary and has allowed Hamessley to publish studio notes and producers’ handwritten lead sheets that provide an insider’s perspective o","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"2010 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135712280","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/wam.2023.a912248
Farah Jasmine Griffin
Keynote Talk at Berklee Institute of Jazz and Gender JusticeOctober 30, 2018 Farah Jasmine Griffin Edited Transcription I would be remiss if I did not say that this is a very celebratory occasion for us, but it falls in the midst of some pretty dark and difficult times for our nation, as we are witnessing horrific acts of violence across the country. I think we need to acknowledge when these kinds of things happen: the terrible loss of life, the senseless loss of life we have experienced. That is even more reason why our being here together is important, because we need, especially in times like these, to join together in community, to create community, to sustain it, to share in activities that remind us of our common humanity. Whenever we celebrate art, perhaps especially music, we are reminded of those things that connect rather than divide us. And jazz has always just been that capacious, bringing cultures and peoples in. It is deeply grounded in a specific history and culture, but it has always reached out and welcomed people and influences from far and wide. The music says, “Come in, tell your story, we want to hear it, we want to be in conversation with you.” That is jazz at its best and that is what we are here to do. A second reason why I think it is important that we come together to celebrate the Institute is because it is also a moment of institution building: the opening of this institute occurs at a moment of paradox. On the one hand, the opening is in the midst of the #MeToo movement, a moment of reckoning with issues around sexual harassment and sexual assault. If not a specific product of that movement, it is nonetheless part of the same historic moment that gives it birth, and it too asks that we take a look at questions of gender-based inequality, that we do the work of forging gender justice, together. It appears at the same time as the We Have Voice Collective, a group of fourteen female and nonbinary musicians in jazz and experimental music including Terri Lyne Carrington, Nicole Mitchell, Imani Uzuri, are challenging predatory and sexist behavior, articulating what a [End Page 1] more equitable workplace in music might look like;1 and also the birth of the Women in Jazz Organization, an advocacy group that was founded in 2017.2 It is a paradox, but not without precedent, because an ironic fact of life in America, particularly life for African Americans and for women, is that at times of deepest repression we have given birth to extraordinary cultural forms, contributions, innovations, and institutions committed to justice. The work of social change is the work of individuals joined together for a common goal, sustained by institutions like this one that support and provide space for people to organize, to research, to think, to analyze, and to be together. So we do have much to celebrate today. Not in spite of the horrible things happening in our nation, but because our gathering is actually an antidote to them, a pushback
在伯克利爵士与性别正义研究所的主题演讲2018年10月30日法拉·贾斯敏·格里芬编辑转录如果我没有说这对我们来说是一个非常值得庆祝的场合,那我就太疏忽了,但它落在了我们国家一些相当黑暗和困难的时期,因为我们正在目睹全国各地可怕的暴力行为。我认为,当这些事情发生时,我们需要承认:可怕的生命损失,我们所经历的毫无意义的生命损失。这就是为什么我们聚在一起很重要的原因,因为我们需要,特别是在这样的时代,团结在一起,建立社区,维持社区,分享活动,提醒我们我们共同的人性。每当我们庆祝艺术,尤其是音乐时,我们就会想起那些将我们联系在一起而不是将我们分开的东西。爵士乐一直都是那么的宽广,把不同的文化和民族融合在一起。它有着深厚的历史和文化底蕴,但它始终欢迎来自世界各地的人们和影响。音乐在说:“进来,讲你的故事,我们想听,我们想和你交谈。”这是最好的爵士乐,这就是我们在这里要做的。我认为我们聚在一起庆祝该研究所的第二个重要原因是,这也是一个制度建设的时刻:该研究所的成立发生在一个矛盾的时刻。一方面,这部电影的开幕正值#MeToo运动(#MeToo movement),这是一个对性骚扰和性侵犯问题进行清算的时刻。即使它不是那场运动的具体产物,但它仍然是产生这场运动的同一历史时刻的一部分,它也要求我们审视基于性别的不平等问题,要求我们共同努力,打造性别正义。与此同时,“我们有声音团体”(We Have Voice Collective)也在挑战掠夺性和性别歧视行为,该团体由14名爵士乐和实验音乐领域的女性和非二元音乐家组成,包括特丽·莱恩·卡灵顿(Terri Lyne Carrington)、妮可·米切尔(Nicole Mitchell)、伊马尼·乌兹里(Imani Uzuri),他们阐述了音乐领域更公平的工作场所可能是什么样子;1以及成立于2017年的倡导团体“爵士乐女性组织”(Women in jazz Organization)的诞生。因为在美国,尤其是对非洲裔美国人和妇女来说,生活中一个具有讽刺意味的事实是,在最严重的压抑时期,我们却诞生了非凡的文化形式、贡献、创新和致力于正义的制度。社会变革的工作是个人为了一个共同的目标团结在一起的工作,由像我们这样的机构来支持和提供空间,让人们组织起来,研究,思考,分析,并在一起。所以我们今天确实有很多值得庆祝的事情。不是因为我们的国家发生了可怕的事情,而是因为我们的聚会实际上是一剂解药,是对绝望的反击,是对社区、创造力和建设的坚持,朝着我们对更美好明天的愿景而努力。所以,感谢特里·莱恩给了我们这个研究所和这个场合的礼物我是一个自学成才的音乐学者。在我成为一名音乐学者之前,我是一名音乐爱好者——也是一名失败的长笛演奏家——但我也接受过文学、语言和文化历史方面的训练。在回归音乐之前,我想先谈谈语言。伯克利爵士与性别正义研究所让我们想象一下,如果没有父权制,爵士乐会是什么样子,听起来会是什么样子。它问道:“在没有父权制的文化中,爵士乐听起来会是什么样子?”这是一个大问题,也是一个聪明的问题。让我们花一点时间来学习两个特定的单词和短语,以及包含这些单词的短语。第一个词是“性别”,在性别正义中,第二个词是“父权制”,在没有父权制的文化中。我特别感谢……
{"title":"Keynote Talk at Berklee Institute of Jazz and Gender Justice: October 30, 2018","authors":"Farah Jasmine Griffin","doi":"10.1353/wam.2023.a912248","DOIUrl":"https://doi.org/10.1353/wam.2023.a912248","url":null,"abstract":"Keynote Talk at Berklee Institute of Jazz and Gender JusticeOctober 30, 2018 Farah Jasmine Griffin Edited Transcription I would be remiss if I did not say that this is a very celebratory occasion for us, but it falls in the midst of some pretty dark and difficult times for our nation, as we are witnessing horrific acts of violence across the country. I think we need to acknowledge when these kinds of things happen: the terrible loss of life, the senseless loss of life we have experienced. That is even more reason why our being here together is important, because we need, especially in times like these, to join together in community, to create community, to sustain it, to share in activities that remind us of our common humanity. Whenever we celebrate art, perhaps especially music, we are reminded of those things that connect rather than divide us. And jazz has always just been that capacious, bringing cultures and peoples in. It is deeply grounded in a specific history and culture, but it has always reached out and welcomed people and influences from far and wide. The music says, “Come in, tell your story, we want to hear it, we want to be in conversation with you.” That is jazz at its best and that is what we are here to do. A second reason why I think it is important that we come together to celebrate the Institute is because it is also a moment of institution building: the opening of this institute occurs at a moment of paradox. On the one hand, the opening is in the midst of the #MeToo movement, a moment of reckoning with issues around sexual harassment and sexual assault. If not a specific product of that movement, it is nonetheless part of the same historic moment that gives it birth, and it too asks that we take a look at questions of gender-based inequality, that we do the work of forging gender justice, together. It appears at the same time as the We Have Voice Collective, a group of fourteen female and nonbinary musicians in jazz and experimental music including Terri Lyne Carrington, Nicole Mitchell, Imani Uzuri, are challenging predatory and sexist behavior, articulating what a [End Page 1] more equitable workplace in music might look like;1 and also the birth of the Women in Jazz Organization, an advocacy group that was founded in 2017.2 It is a paradox, but not without precedent, because an ironic fact of life in America, particularly life for African Americans and for women, is that at times of deepest repression we have given birth to extraordinary cultural forms, contributions, innovations, and institutions committed to justice. The work of social change is the work of individuals joined together for a common goal, sustained by institutions like this one that support and provide space for people to organize, to research, to think, to analyze, and to be together. So we do have much to celebrate today. Not in spite of the horrible things happening in our nation, but because our gathering is actually an antidote to them, a pushback ","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135712273","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/wam.2023.a912260
Shanice Wolters
Reviewed by: Liner Notes for the Revolution: The Intellectual Life of Black Feminist Sound by Daphne A. Brooks Shanice Wolters Liner Notes for the Revolution: The Intellectual Life of Black Feminist Sound. By Daphne A. Brooks. Cambridge, MA: Belknap Press / Harvard University Press, 2021. 598 pp. Daphne Brooks professes that “Black women of sound have a secret. Theirs is a history unfolding on other frequencies while the world adores them and yet mis-hears them, celebrates them, and yet ignores them, heralds them, and simultaneously devalues them” (1). Liner Notes for the Revolution: The Intellectual Life of Black Feminist Thought is an astonishingly extensive monograph dedicated to Brooks’s interrogation of the secret histories of Black women’s sounds, and consequently, the intellectual labor that engages with these Black women’s sonic cultural histories. This silenced history of Black women’s sounds, and the intellectual labor that created it, Brooks asserts, has resulted in what she calls as a “grossly unacknowledged revolution” (7) in Black women’s sonic culture. Liner Notes for the Revolution is drawn from Brooks’s lived experiences as an avid music fan, student, teacher, scholar, and critic. In her contextualizing introduction, Brooks describes herself as someone “who grew up making regular pilgrimages to the now-defunct Tower Records and loitering at the magazine rack reading rock rags” (34). Brooks’s palpably passionate approach to her research objectives is evidenced by the breadth of historical knowledge she draws on to craft the “first extensive archival interrogation” of the “musicking” of “women who have been overlooked or underappreciated, misread and sometimes lazily mythologized, underestimated and sometimes entirely disregarded, and–above all else–perpetually undertheorized by generations of critics for much of the last one hundred years” (2). While this counter-history cannot be told without acknowledging the hegemonic structures that give acclaim [End Page 112] to the (mostly) white male critics while simultaneously silencing the paramount cultural contributions of Black women, Brooks makes it unmistakably clear that Liner Notes for the Revolution is not about these critics. It is a story about the “remarkable sisters who have both made and have been thinking and writing about Black women’s music for over a century” (2). Brooks argues that these women are the culture makers “who often labor right before our very eyes and ears without our recognition of the magnitude of their import” (2). Liner Notes for the Revolution builds upon a myriad of canonical Black feminist scholars and theorists such as Angela Davis, Toni Morrison, Kara Keeling, Said-iya Hartman, Hortense Spillers, and Christina Sharpe. However, Brooks also gives space to lesser-known individuals whose voices often exist on a lower frequency: the women who have been trivialized and minimized but who push the boundaries of musical experimentation and invention to produ
书评:革命的内页笔记:黑人女权主义之声的思想生活达芙妮·a·布鲁克斯Shanice Wolters革命的内页笔记:黑人女权主义之声的思想生活。达芙妮·a·布鲁克斯著。剑桥,马萨诸塞州:贝尔纳普出版社/哈佛大学出版社,2021年。达芙妮·布鲁克斯宣称“黑人女性有一个秘密。他们的历史是在其他频率上展开的,而世界崇拜他们,却误解了他们,庆祝他们,却忽视他们,预示他们,同时贬低他们”(1)。黑人女权主义思想的思想生活是一本非常广泛的专著,致力于布鲁克斯对黑人女性声音的秘密历史的拷问,因此,与这些黑人女性声音文化历史相关的智力劳动。布鲁克斯断言,这段黑人女性声音的沉默历史,以及创造它的智力劳动,导致了她所谓的黑人女性声音文化中“严重未被承认的革命”(7)。《革命的内页笔记》取材于布鲁克斯作为一个狂热的音乐迷、学生、教师、学者和评论家的生活经历。在她的背景介绍中,布鲁克斯形容自己是一个“从小就经常去现在已经不存在的塔唱片公司朝圣,在杂志架上闲逛,阅读摇滚破布”的人。布鲁克斯对她的研究目标充满热情,她利用了广泛的历史知识,精心制作了“第一次广泛的档案审讯”,对“那些被忽视或不被重视、被误读、有时被懒惰地神话化、被低估、有时被完全忽视的女性”的“音乐”进行了调查。最重要的是,在过去一百年的大部分时间里,这一反历史的理论一直被几代评论家所低估”(2)。虽然不承认霸权结构,就不能讲述这一反历史,这种结构给(主要是)白人男性评论家喝彩,同时使黑人女性的重要文化贡献沉默,布鲁克斯明确无误地表明,革命的内页笔记不是关于这些批评者的。这是一个关于“非凡的姐妹都,一直在思考和写作了关于黑人女性超过一个世纪的音乐”(2)。布鲁克斯认为,这些女性文化制造商“经常劳动在我们的眼睛和耳朵没有承认他们的进口”的大小(2),内页为革命建立在无数的规范黑人女权主义学者和理论家如安吉拉·戴维斯,托妮·莫里森,卡拉基林Said-iya哈特曼,霍顿斯·斯皮勒斯和克里斯蒂娜·夏普。然而,布鲁克斯也为那些不太知名的个体提供了空间,她们的声音往往存在于较低的频率:那些被轻视和最小化的女性,但她们推动了音乐实验和发明的界限,创造了大胆的黑人女性表达。例如,《革命的内线笔记》巧妙地运用了杰基·凯在她关于贝西·史密斯的回忆录中对批判性思辨的运用,来探索黑人女权主义思辨艺术的革命。此外,布鲁克斯以20世纪早期黑人小说家波琳·霍普金斯对黑人音乐批评的贡献为基础,布鲁克斯认为她是“黑人女性和现代声音的风格和理论的先驱”(67)。布鲁克斯对这些主题的深思熟虑和慷慨激昂的方法通过文本的结构得到了进一步的体现。《Liner Notes for The Revolution》的创作灵感来自于黑胶唱片。在引言中,布鲁克斯解释了20世纪50年代、60年代和70年代的音乐家们是如何在唱片套筒里的空间里创造出内线音符的。布鲁克斯建议拓宽我们对这种“现在几乎濒临消亡的写作形式”的传统理解,让女性,更具体地说,有色人种女性有机会听到她们的声音。因此,布鲁克斯通过汇编、拼凑和重构女性艺术家和评论家的作品,建立了“衬里音符”的新内涵,正如她在本书中所解释的那样,这些女性艺术家和评论家彻底改变了流行音乐。就像一张长时间播放的唱片一样,Liner Notes for the Revolution由两部分组成:a面和B面。虽然唱片的A面通常由预计会成为商业热门歌曲的曲目组成……
{"title":"Liner Notes for the Revolution: The Intellectual Life of Black Feminist Sound by Daphne A. Brooks (review)","authors":"Shanice Wolters","doi":"10.1353/wam.2023.a912260","DOIUrl":"https://doi.org/10.1353/wam.2023.a912260","url":null,"abstract":"Reviewed by: Liner Notes for the Revolution: The Intellectual Life of Black Feminist Sound by Daphne A. Brooks Shanice Wolters Liner Notes for the Revolution: The Intellectual Life of Black Feminist Sound. By Daphne A. Brooks. Cambridge, MA: Belknap Press / Harvard University Press, 2021. 598 pp. Daphne Brooks professes that “Black women of sound have a secret. Theirs is a history unfolding on other frequencies while the world adores them and yet mis-hears them, celebrates them, and yet ignores them, heralds them, and simultaneously devalues them” (1). Liner Notes for the Revolution: The Intellectual Life of Black Feminist Thought is an astonishingly extensive monograph dedicated to Brooks’s interrogation of the secret histories of Black women’s sounds, and consequently, the intellectual labor that engages with these Black women’s sonic cultural histories. This silenced history of Black women’s sounds, and the intellectual labor that created it, Brooks asserts, has resulted in what she calls as a “grossly unacknowledged revolution” (7) in Black women’s sonic culture. Liner Notes for the Revolution is drawn from Brooks’s lived experiences as an avid music fan, student, teacher, scholar, and critic. In her contextualizing introduction, Brooks describes herself as someone “who grew up making regular pilgrimages to the now-defunct Tower Records and loitering at the magazine rack reading rock rags” (34). Brooks’s palpably passionate approach to her research objectives is evidenced by the breadth of historical knowledge she draws on to craft the “first extensive archival interrogation” of the “musicking” of “women who have been overlooked or underappreciated, misread and sometimes lazily mythologized, underestimated and sometimes entirely disregarded, and–above all else–perpetually undertheorized by generations of critics for much of the last one hundred years” (2). While this counter-history cannot be told without acknowledging the hegemonic structures that give acclaim [End Page 112] to the (mostly) white male critics while simultaneously silencing the paramount cultural contributions of Black women, Brooks makes it unmistakably clear that Liner Notes for the Revolution is not about these critics. It is a story about the “remarkable sisters who have both made and have been thinking and writing about Black women’s music for over a century” (2). Brooks argues that these women are the culture makers “who often labor right before our very eyes and ears without our recognition of the magnitude of their import” (2). Liner Notes for the Revolution builds upon a myriad of canonical Black feminist scholars and theorists such as Angela Davis, Toni Morrison, Kara Keeling, Said-iya Hartman, Hortense Spillers, and Christina Sharpe. However, Brooks also gives space to lesser-known individuals whose voices often exist on a lower frequency: the women who have been trivialized and minimized but who push the boundaries of musical experimentation and invention to produ","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135712299","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/wam.2023.a912253
Rashida K. Braggs
Lessons in Black Women’s LaughterA Play-Essay on Parisian Jazz Journeys Rashida K. Braggs In my research on the migrations of Black jazz performers to Paris, the archives reveal little about women. For this reason, I rely on interviews to investigate their migration narratives and survival strategies away from home. When I first interviewed singer Viktor Lazlo in 2015, I asked if she had experienced racism or sexism when she moved to Paris in 1988. She answered: “I had suffered racism as a young woman. Not in Paris; I used to live in Brussels.” Then she quickly added, “Yeah, one thing, it’s so funny.”1 In this article, I explore the lived experience wrapped up in the funny. I argue that in order to excavate the unspoken or minimized emotional and embodied knowledges of Black women performers, jazz scholars can learn a lot from interdisciplinary, performative methodologies. With this article, I offer a play-essay—my term for merging expository prose with theater—as a helpful approach full of lessons for uncovering and articulating Lazlo’s “funny” experience. Viktor Lazlo was born in Lorient, France, in 1960; her Grenadian mother and Martinican father welcomed her into the world. They soon moved and she was raised in Brussels, Belgium. At eleven years old, Lazlo was already gravitating to the stage when she participated in her first musical competition. She started off studying archaeology and art history at university, but quickly found a love for modeling, singing, acting, and playing the violin. Throughout the 1980s she modeled for Chantal Thomas and Thierry Mugler, and she was a background singer for Lou and the Hollywood Bananas. Then she was discovered by Lou Deprijck, which ended up being a major sea change—starting with a professional name change. While her given name was Sonia Dronier, she altered her stage name to “Viktor Lazlo” based on one of the white, male characters in the 1942 film classic [End Page 68] Casablanca played by Paul Henreid. The name created tension between the public’s expectations for Black women performers and Lazlo’s own self-presentation. Even early in her career, she made a choice that resisted the jazz industry’s silencing of Black women. Years later she recalled her decision in a 1999 interview for the Belgian journal De Morgen: I’ve been wondering for 15 years already why I chose Viktor Lazlo as a pseudonym: it took me years to figure it out: My parents had a daughter, but wanted a son. My mother cried when I was born, not another girl . . . That’s the sort of thing you carry with you in your life, and I did that with my name. I wanted to confirm the male part of me, to cover my female side: Sonia stayed at home, was introverted, shy, loved to cook, sat in front of the fireplace; While Viktor stood on stage, was brave, vindictive, played the role everybody wanted her to.2 With the pseudonym, management, and her talents and experience, Lazlo rose to fame in the mid-1980s with songs such as “Canoë Rose,” “Pleurer
在我对黑人爵士表演者移居巴黎的研究中,档案中几乎没有透露关于女性的信息。出于这个原因,我依靠采访来调查他们的迁徙故事和离开家的生存策略。2015年,当我第一次采访歌手维克多·拉兹洛(Viktor Lazlo)时,我问她1988年搬到巴黎时,是否经历过种族主义或性别歧视。她回答说:“我年轻时遭受过种族歧视。不是在巴黎;我以前住在布鲁塞尔。”然后她很快补充道:“是的,有一件事很有趣。在这篇文章中,我探索了包裹在有趣中的生活经历。我认为,为了挖掘黑人女性表演者未说出来的或最小化的情感和具体化的知识,爵士乐学者可以从跨学科的表演方法中学到很多东西。在这篇文章中,我提供了一篇戏剧散文——我将说明性散文与戏剧相结合的术语——作为一种有用的方法,它充满了揭示和表达拉兹洛“有趣”经历的经验教训。维克多·拉兹洛1960年出生于法国洛里昂;她的格林纳达母亲和马提尼加父亲欢迎她来到这个世界。他们很快就搬家了,她在比利时的布鲁塞尔长大。11岁时,拉兹洛第一次参加音乐比赛时就已经被舞台所吸引。她在大学开始学习考古学和艺术史,但很快就发现了对模特、唱歌、表演和拉小提琴的热爱。在整个20世纪80年代,她为Chantal Thomas和Thierry Mugler做模特,她是Lou和好莱坞香蕉乐队的背景歌手。后来,她被Lou Deprijck发现,这是一个重大的变化——从一个专业的名字改变开始。虽然她的原名是索尼娅·德罗尼耶,但她把艺名改成了“维克多·拉兹洛”,这是根据1942年保罗·亨里德饰演的经典电影《卡萨布兰卡》中的一个白人男性角色改编的。这个名字在公众对黑人女性表演者的期望和拉兹洛自己的自我表现之间制造了紧张关系。甚至在她职业生涯的早期,她就做出了一个选择,抵制爵士乐行业对黑人女性的压制。多年后,她在1999年接受比利时《摩根报》(De Morgen)采访时回忆起自己的决定:15年来,我一直在想为什么选择维克托·拉兹洛(Viktor Lazlo)作为笔名:我花了很多年才弄明白:我父母有一个女儿,但想要一个儿子。我妈妈在我出生的时候哭了,不是另一个女孩…这就是你一生中要带着的东西,我就是用我的名字做的。我想确认我男性的一面,掩盖我女性的一面:索尼娅呆在家里,内向、害羞,喜欢做饭,坐在壁炉前;而维克多站在舞台上,勇敢、有报复心,扮演着每个人都想让她扮演的角色凭借笔名、管理、才华和经验,拉兹洛在20世纪80年代中期声名鹊起,演唱了《Canoë rose》、《Pleurer d’une rivi》、《Breathless》等歌曲,并在1987年主持了欧洲歌唱大赛(Eurovision Song Contest)。虽然她最著名的歌曲都属于流行音乐类别,但拉兹洛的专辑也经常混合了灵魂乐和爵士乐。1988年,她搬到了巴黎,并把更多的注意力放在了表演上。在新的千年里,她在法国和德国的电视和电影中扮演了大量的角色,包括2000年的戏剧《旅馆》和2004年的电影《北海滩》中的主角,该片探讨了生活在马提尼克岛北大西洋海岸的一个小社区的演变。拉兹洛还通过进军文学领域扩大了她的作品;2010年,她写了第一部小说《哭泣的女人》(La femme qui pleasure)。在写这篇文章的时候,她已经录制了15张非合辑专辑,写了6本小说,并出演了多个电视和电影角色。
{"title":"Lessons in Black Women’s Laughter: A Play-Essay on Parisian Jazz Journeys","authors":"Rashida K. Braggs","doi":"10.1353/wam.2023.a912253","DOIUrl":"https://doi.org/10.1353/wam.2023.a912253","url":null,"abstract":"Lessons in Black Women’s LaughterA Play-Essay on Parisian Jazz Journeys Rashida K. Braggs In my research on the migrations of Black jazz performers to Paris, the archives reveal little about women. For this reason, I rely on interviews to investigate their migration narratives and survival strategies away from home. When I first interviewed singer Viktor Lazlo in 2015, I asked if she had experienced racism or sexism when she moved to Paris in 1988. She answered: “I had suffered racism as a young woman. Not in Paris; I used to live in Brussels.” Then she quickly added, “Yeah, one thing, it’s so funny.”1 In this article, I explore the lived experience wrapped up in the funny. I argue that in order to excavate the unspoken or minimized emotional and embodied knowledges of Black women performers, jazz scholars can learn a lot from interdisciplinary, performative methodologies. With this article, I offer a play-essay—my term for merging expository prose with theater—as a helpful approach full of lessons for uncovering and articulating Lazlo’s “funny” experience. Viktor Lazlo was born in Lorient, France, in 1960; her Grenadian mother and Martinican father welcomed her into the world. They soon moved and she was raised in Brussels, Belgium. At eleven years old, Lazlo was already gravitating to the stage when she participated in her first musical competition. She started off studying archaeology and art history at university, but quickly found a love for modeling, singing, acting, and playing the violin. Throughout the 1980s she modeled for Chantal Thomas and Thierry Mugler, and she was a background singer for Lou and the Hollywood Bananas. Then she was discovered by Lou Deprijck, which ended up being a major sea change—starting with a professional name change. While her given name was Sonia Dronier, she altered her stage name to “Viktor Lazlo” based on one of the white, male characters in the 1942 film classic [End Page 68] Casablanca played by Paul Henreid. The name created tension between the public’s expectations for Black women performers and Lazlo’s own self-presentation. Even early in her career, she made a choice that resisted the jazz industry’s silencing of Black women. Years later she recalled her decision in a 1999 interview for the Belgian journal De Morgen: I’ve been wondering for 15 years already why I chose Viktor Lazlo as a pseudonym: it took me years to figure it out: My parents had a daughter, but wanted a son. My mother cried when I was born, not another girl . . . That’s the sort of thing you carry with you in your life, and I did that with my name. I wanted to confirm the male part of me, to cover my female side: Sonia stayed at home, was introverted, shy, loved to cook, sat in front of the fireplace; While Viktor stood on stage, was brave, vindictive, played the role everybody wanted her to.2 With the pseudonym, management, and her talents and experience, Lazlo rose to fame in the mid-1980s with songs such as “Canoë Rose,” “Pleurer","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"129 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135712608","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/wam.2023.a912247
Terri Lyne Carrington, Aja Burrell Wood, Tracy McMullen
Letter from the Guest Editors Terri Lyne Carrington, Aja Burrell Wood, and Tracy McMullen In the summer of 2021, the Berklee Institute of Jazz and Gender Justice held its first symposium, Return to the Center: Black Women, Jazz, and Jazz Education, two inspiring days of talks, discussion, and music by and with distinguished scholars, students, journalists, musicians, and artists, all gathered to reflect on the power of Black women in jazz—past, present, and future. The symposium title, Return to the Center, and programmed proceedings intentionally reclaimed the accurate historical centrality of the many—and far too often, undervalued—contributions and labor of Black women to the rich artform and cultural heritage of jazz. As Angela Y. Davis states in this issue, “Women have always been inside jazz and have always helped to produce the field that we call jazz, but precisely because of patriarchy, are continually imagined as on the margins, outside of jazz, as having to fight to even be included within the category.” When jazz education became formalized in predominantly white colleges and universities, the values and processes of Black women were part of what was left out of that institutionalization and new definition of the form. The Berklee Institute of Jazz and Gender Justice returns these values and processes to the center in its mission and work, seeking to create systemic change inside the institutionalized process and practices that have governed jazz education for decades. Terri Lyne Carrington founded The Berklee Institute of Jazz and Gender Justice (JGJ) in 2018 on the premise of one question: What would jazz sound like in a culture without patriarchy? This encouraged other approaches for how we consider, examine, and even challenge the dominant narrative of jazz. Asking such a question creates “a terrain of practicing freedom,” as Gina Dent suggests, where we continually challenge what has been accepted as “normal” on the jazz stage, in the jazz classroom, and in all other branches of the jazz ecosystem. [End Page vii] In this special issue we hear directly from artists, scholars, journalists, and thought leaders—Rashida Braggs, Paula Grissom Broughton, Terri Lyne Carrington, Angela Y. Davis, Gina Dent, Jordannah Elizabeth, Farah Jasmine Griffin, Robin D. G. Kelley, Tracy McMullen, Shana Redmond, Nichole Rustin, Sherrie Tucker, Carrie Mae Weems, and Aja Burrell Wood—together with the affirmation and evocation of the continued guiding influence and inspiration of the intergenerational contributions of Geri Allen, Mary Lou Williams, Nina Simone, Sarah Vaughn, Melba Liston, and Billie Holiday, all engaging with “jazz without patriarchy . . . as something that’s transformative from the root” (Griffin). In June 2021 we were still in the era of intense COVID protocols, and like much else at the time, what would have been previously organized as an in-person event was held remotely online. Within this unprecedented context, as Nichole Rustin
在2021年的夏天,伯克利爵士和性别正义研究所举办了第一次研讨会,回到中心:黑人女性,爵士乐和爵士乐教育,两天鼓舞人心的谈话,讨论和音乐,由杰出的学者,学生,记者,音乐家和艺术家,都聚集在一起反思黑人女性在爵士乐中的力量-过去,现在和未来。研讨会的题目是“回归中心”,会议的日程安排有意地重新确立了黑人妇女对爵士乐丰富的艺术形式和文化遗产的许多贡献和劳动的准确历史中心地位,而这些贡献和劳动往往被低估。正如安吉拉·戴维斯(Angela Y. Davis)在本期中所说,“女性一直在爵士乐的内部,一直在帮助创造我们称之为爵士乐的领域,但正是因为父权制,她们一直被想象为处于爵士乐的边缘,在爵士乐之外,甚至不得不为被纳入这一类别而奋斗。”当爵士乐教育在以白人为主的学院和大学中正规化时,黑人女性的价值观和过程被排除在制度化和对这种形式的新定义之外。伯克利爵士与性别正义研究所在其使命和工作中将这些价值观和过程回归到中心,寻求在几十年来统治爵士教育的制度化过程和实践中创造系统性变革。特丽·莱恩·卡林顿于2018年成立了伯克利爵士与性别正义研究所(JGJ),其前提是一个问题:在没有父权制的文化中,爵士乐听起来会是什么样子?这鼓励了我们思考、审视、甚至挑战爵士乐主流叙事的其他方法。正如Gina Dent所说,问这样的问题创造了“实践自由的领域”,在那里我们不断挑战在爵士舞台上、爵士课堂上以及爵士生态系统的所有其他分支中被视为“正常”的东西。在本期特刊中,我们直接听取了艺术家、学者、记者和思想领袖的意见——rashida Braggs、Paula Grissom Broughton、Terri Lyne Carrington、Angela Y. Davis、Gina Dent、Jordannah Elizabeth、Farah Jasmine Griffin、Robin D. G. Kelley、Tracy McMullen、Shana Redmond、Nichole Rustin、Sherrie Tucker、Carrie Mae Weems、和阿贾·伯勒尔·伍德,以及对杰里·艾伦、玛丽·卢·威廉姆斯、尼娜·西蒙、萨拉·沃恩、梅尔巴·利斯顿和比莉·霍乐迪等人的代际贡献的持续指导影响和灵感的肯定和召唤,都参与了“没有父权制的爵士乐……”作为一种从根本上改变的东西”(格里芬)。2021年6月,我们仍处于紧张的COVID协议时代,就像当时的许多其他活动一样,以前作为现场活动组织的活动被远程在线举行。在这种前所未有的背景下,正如尼科尔·拉斯汀在她的演讲中指出的那样,15个月的半隔离也是15个月与学者和音乐家在爵士乐和性别正义小组以及会议上进行的非凡对话,现在任何人都可以从任何地方参加。我们的研讨会就在这些对话中进行,并进一步推动了一场已经丰富、深刻、探究和鼓舞人心的对话。几个重叠和相互关联的主题贯穿于本期特刊。其一是黑人女权主义思想的革命潜力。从Paula Grissom Broughton的文章“通过黑人女权主义教育学(重新)想象爵士乐教育”到Gina Dent,她提醒我们保持批判,不要“认为黑人女权主义总是完全形成的”,本期的学者和艺术家将黑人女权主义,爵士乐和革命联系在一起。正如罗宾·d·g·凯利(Robin D. G. Kelley)所阐述的那样,黑人女权主义是“对各种形式的压迫和可能性的拷问”,因此“是一项帮助我们所有人的革命性工程”,引领我们走向“全人类的解放”。雪莉·塔克承认,“黑人妇女的自由[意味着]所有人的自由”这一信条涉及到对“每个人”的日益理解,从而产生了“不断扩大的包容概念”。我们把黑人女权主义理解为正义的实践和过程——作为一个动词,而不是一个名词。nicholl Rustin提醒我们,“正义不是在固定的时刻发生的,它总是……
{"title":"Letter from the Guest Editors","authors":"Terri Lyne Carrington, Aja Burrell Wood, Tracy McMullen","doi":"10.1353/wam.2023.a912247","DOIUrl":"https://doi.org/10.1353/wam.2023.a912247","url":null,"abstract":"Letter from the Guest Editors Terri Lyne Carrington, Aja Burrell Wood, and Tracy McMullen In the summer of 2021, the Berklee Institute of Jazz and Gender Justice held its first symposium, Return to the Center: Black Women, Jazz, and Jazz Education, two inspiring days of talks, discussion, and music by and with distinguished scholars, students, journalists, musicians, and artists, all gathered to reflect on the power of Black women in jazz—past, present, and future. The symposium title, Return to the Center, and programmed proceedings intentionally reclaimed the accurate historical centrality of the many—and far too often, undervalued—contributions and labor of Black women to the rich artform and cultural heritage of jazz. As Angela Y. Davis states in this issue, “Women have always been inside jazz and have always helped to produce the field that we call jazz, but precisely because of patriarchy, are continually imagined as on the margins, outside of jazz, as having to fight to even be included within the category.” When jazz education became formalized in predominantly white colleges and universities, the values and processes of Black women were part of what was left out of that institutionalization and new definition of the form. The Berklee Institute of Jazz and Gender Justice returns these values and processes to the center in its mission and work, seeking to create systemic change inside the institutionalized process and practices that have governed jazz education for decades. Terri Lyne Carrington founded The Berklee Institute of Jazz and Gender Justice (JGJ) in 2018 on the premise of one question: What would jazz sound like in a culture without patriarchy? This encouraged other approaches for how we consider, examine, and even challenge the dominant narrative of jazz. Asking such a question creates “a terrain of practicing freedom,” as Gina Dent suggests, where we continually challenge what has been accepted as “normal” on the jazz stage, in the jazz classroom, and in all other branches of the jazz ecosystem. [End Page vii] In this special issue we hear directly from artists, scholars, journalists, and thought leaders—Rashida Braggs, Paula Grissom Broughton, Terri Lyne Carrington, Angela Y. Davis, Gina Dent, Jordannah Elizabeth, Farah Jasmine Griffin, Robin D. G. Kelley, Tracy McMullen, Shana Redmond, Nichole Rustin, Sherrie Tucker, Carrie Mae Weems, and Aja Burrell Wood—together with the affirmation and evocation of the continued guiding influence and inspiration of the intergenerational contributions of Geri Allen, Mary Lou Williams, Nina Simone, Sarah Vaughn, Melba Liston, and Billie Holiday, all engaging with “jazz without patriarchy . . . as something that’s transformative from the root” (Griffin). In June 2021 we were still in the era of intense COVID protocols, and like much else at the time, what would have been previously organized as an in-person event was held remotely online. Within this unprecedented context, as Nichole Rustin ","PeriodicalId":40563,"journal":{"name":"Women and Music-A Journal of Gender and Culture","volume":"141 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135712612","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}