" The product of original research in newspapers, manuscripts, and secondary sources, Carden's history of music in early Lexington describes an unexplored aspect of the city's cultural heritage."

From its beginnings in hip hop culture, the dense rhythms and aggressive lyrics of rap music have made it a provocative fixture on the American cultural landscape. In Black Noise: Rap Music and Black Culture in Contemporary America, Tricia Rose, described by the New York Times as a "hip hop theorist," takes a comprehensive look at the lyrics, music, cultures, themes, and styles of this highly rhythmic, rhymed storytelling and grapples with the most salient issues and debates that surround it.Assistant Professor of Africana Studies and History at New York University, Tricia Rose sorts through rap's multiple voices by exploring its underlying urban cultural politics, particularly the influential New York City rap scene, and discusses rap as a unique musical form in which traditional African-based oral traditions fuse with cutting-edge music technologies. Next she takes up rap's racial politics, its sharp criticisms of the police and the government, and the responses of those institutions. Finally, she explores the complex sexual politics of rap, including questions of misogyny, sexual domination, and female rappers' critiques of men.But these debates do not overshadow rappers' own words and thoughts. Rose also closely examines the lyrics and videos for songs by artists such as Public Enemy, KRS-One, Salt N' Pepa, MC Lyte, and L. L. Cool J. and draws on candid interviews with Queen Latifah, music producer Eric "Vietnam" Sadler, dancer Crazy Legs, and others to paint the full range of rap's political and aesthetic spectrum. In the end, Rose observes, rap music remains a vibrant force with its own aesthetic, "a noisy and powerful element of contemporary American popular culture which continues to draw a great deal of attention to itself."

Music of the bars and clubs of Austin, Texas has long been recognized as defining one of a dozen or more musical "scenes" across the country. In Dissonant Identities, Barry Shank, himself a musician who played and lived in the Texas capital, studies the history of its popular music, its cultural and economic context, and also the broader ramifications of that music as a signifying practice capable of transforming identities.While his focus is primarily on progressive country and rock, Shank also writes about traditional country, blues, rock, disco, ethnic, and folk musics. Using empirical detail and an expansive theoretical framework, he shows how Austin became the site for "a productive contestation between two forces: the fierce desire to remake oneself through musical practice, and the equally powerful struggle to affirm the value of that practice in the complexly structured late-capitalist marketplace."

Legendary jazzman Johnny Otis has spent a lifetime at the center of L.A.'s black music scene as a composer, performer, producer, d. j., activist, and preacher. His energetic, anecdotal memoir, Upside Your Head! Rhythm and Blues on Central Avenue, recalls the music, the great performers, and the vibrant culture of the district, as well as the political and social forces -- including virulent white racism -- that have shaped black life in Los Angeles. Resonating with anger, poignancy, joy, and defiance, Upside Your Head! is a unique document of the African-American musical and cultural experience.Upside Your Head! recalls a 50-year career when it seems Otis either encountered, discovered, or performed with every significant figure in the early days of rhythm & blues and rock 'n' roll, including Count Basie, Esther Phillips, T-Bone Walker, Big Mama Thornton, and Lester Young. Drawing on dozens of vignettes, personal photographs, and hours of taped interviews from the popular "Johnny Otis Show," Upside Your Head! offers a moving tribute to the black community that gave birth to L.

" William Walker's Southern Harmony, first published in 1835, was the most popular tune book of the nineteenth century, containing 335 sacred songs, dominated by the folk hymns of oral tradition and written in the old four-shape notation that was for generations the foundation of musical teaching in rural America. Born in 1809 in South Carolina, William Walker grew up near Spartanburg and early became devoted to the Welsh Baptist Church of his ancestors and to the musical heritage that church had brought to early America. Walker became a singing master, and Southern Harmony was compiled for his students in hundreds of singing schools all over North and South Carolina and Georgia and in eastern Tennessee. Southern Harmony reached Kentucky in the company of music-loving pioneers, and today an annual singing in Benton, Kentucky, remains the only such occasion on which Southern Harmony is consistently the source of the music. The CD included with the book contains 29 tunes, hymns, psalms, odes, and anthems, including ""New Britain"" (Amazing Grace), ""Happy Land,"" ""O Come, Come Away,"" ""Wondrous Love,"" and many, many more.

My Music is a first-hand exploration of the diverse roles music plays in people's lives. "What is music about for you?" asked members of the Music in Daily Life Project of some 150 people, and the responses they received -- from the profound to the mundane, from the deeply-felt to the flippant -- reflect highly individualistic relationships to and with music. Susan Crafts, Daniel Cavicchi, and Project Director Charles Keil have collected and edited nearly forty of those interviews to document the diverse ways in which people enjoy, experience, and use music.CONTRIBUTORS: Charles Keil, George Lipsitz.

The study of subcultural musics, what Mark Slobin calls "small musics in big systems," is characterized by a tremendously expanding search for cultural identity within multiethnic societies that are increasingly caught up in global cultural flow. Subcultural Sounds is the first critical attempt to explore the dynamics of this process in Europe and America, the heartland of music production and bellwether for global culture. By combining interpretation with concrete analysis, Slobin works toward a comparative approach for understanding the "micromusics" of Euro-America. Includes a new preface that was added to the second printing in 2000.

In Singing the Glory Down, William Lynwood Montell contributes to a fuller understanding of twentieth-century American culture by examining the complex relationships between gospel music and the culture of the nineteen-county study area in which this music has flourished for a hundred years. He has recorded the memories and feelings of those who were young while the movement gathered steam and who remember it at its high point, and stories about those who have passed over that river about which they loved to sing.In the early 1900s, a singing school or gospel convention was a major social event that enticed people to walk for miles to learn to sing or to hear someone who already had. The shape-note teachers of those days conducted days or even weeks of nightly practice, which culminated in a performance that confirmed the teacher's skill. Quartet music originated in these settings.Today, some area quartets still sound much like those early groups; others teach themselves to sing by imitating their favorite professional gospel ensembles.They travel every weekend in buses emblazoned with the names of their groups, with tapes and albums to sell. Through all the changes, the four-part southern harmony of Kentucky gospel music has remained the same.In the words of these performers, through letters, diaries, and interviews, Montell details the attitudes and joys of those involved most deeply in the gospel music scene. He also brings the reader into their personal relationships, their professional jealousies, and their struggles to keep alive the music they love.