Acting in Concert: Music, Community, and Political Action by Mark Mattern

By Mark Mattern

I'm a scholar of Mark Mattern at Baldwin-Wallace collage. This booklet offers a few perception into a space of Political technological know-how that doesn't mentioned in educational literature. A needs to learn for Political technological know-how majors round the kingdom.

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Extra info for Acting in Concert: Music, Community, and Political Action

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Chileans on the political left, American Indians, and Cajuns all defined themselves in terms of their differences from others. For example, new song in Chile clearly defined a community of democratic socialists in opposition to members of the political right. Playing and listening to new song was itself a clear expression of membership in this community. For powwow music, borders between different tribes were sometimes blurred in practice, but those between Indians and non- 31 32 Â < previous page < previous page page_140 page_141 next page > next page > Page 141 Indians usually remained well marked.

Rose adapted the concept from George Lipsitz (1990, 99-132), who uses it in the context of rock and roll to indicate a "historical conversation" in which contemporary popular music builds upon "the recovery and re-accentuation of previous works" (99). Rock and roll, Lipsitz argues, is "a dialogic space, an arena where memories of the past serve to critique and change the present" (100). In Lipsitz's work, then, dialogism is less about contemporary musicians discussing and debating politically among themselves than about contemporary musicians borrowing from the past to express themselves in the  < previous page < previous page 40 page_150 page_151 next page > next page > 41 Page 151 present.

See John Dewey (1916, 4), Robert Booth Fowler (1991, 3), and Chantal Mouffe (1991, 75) for three scholars of community who note that community entails commonality. See, especially, Fowler (1991, 3) on 36 37 the contested nature of the concept of community. 2. Fowler identifies six roughly hewn "directions in contemporary thinking about community" that he calls participatory, republican, roots, globalist, religious, and existential, while freely acknowledging that "they do not begin to encompass the multitude of current explorations on the subject" of community (1991, 39).

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