It seems self-evident that music plays more than just an aesthetic role in contemporary society. In addition, music's social, political, emancipatory, and economical functions have been the subject of much recent research. Given this, it is surprising that the subject of ethics has often been neglected in discussions about music. The various forms of engagement between music and ethics are more relevant than ever, and require sustained attention. Music and Ethics examines different ways in which music can 'in itself' - in a uniquely musical way - contribute to theoretical discussions about ethics as well as concrete moral behaviour. We consider music as process, and music-making as interaction. Fundamental to our understanding is music's association with engagement, including contact with music through the act of listening, music as an immanent critical process that possesses profound cultural and historical significance, and as an art form that can be world-disclosive, formative of subjectivity, and contributive to intersubjective relations. Music and Ethics does not offer a general musico-ethical theory, but explores ethics as a practical concept, and demonstrates through concrete examples that the relation between music and ethics has never been absent.
It seems self-evident that music plays more than just an aesthetic role in contemporary society. In addition, music's social, political, emancipatory, and economical functions have been the subject of much recent research. Given this, it is surprising that the subject of ethics has often been neglected in discussions about music. The various forms of engagement between music and ethics are more relevant than ever, and require sustained attention. Music and Ethics examines different ways in which music can 'in itself' - in a uniquely musical way - contribute to theoretical discussions about ethics as well as concrete moral behaviour. We consider music as process, and music-making as interaction. Fundamental to our understanding is music's association with engagement, including contact with music through the act of listening, music as an immanent critical process that possesses profound cultural and historical significance, and as an art form that can be world-disclosive, formative of subjectivity, and contributive to intersubjective relations. Music and Ethics does not offer a general musico-ethical theory, but explores ethics as a practical concept, and demonstrates through concrete examples that the relation between music and ethics has never been absent.
A boy sings...a beautiful thing' (www.boychoirs.org), but is it? What kinds of boy, singing what kinds of music and to whom? Martin Ashley presents a unique consideration of boys' singing that shows the high voice to be historically, culturally and physiologically more problematic even than is commonly assumed. Through Ashley's extensive conversations with young performers and analysis of their reception by 'peer audiences', the research reveals that the common supposition that 'boys don't want to sound like girls' is far from adequate in explaining the 'missing males' syndrome that can perplex choir directors. The book intertwines the study of singing with the study of identity to create a rich resource for musicians, scholars, teachers and all those concerned with young male involvement in music through singing. The conclusions of the book will challenge many attitudes and unconsidered positions through its argument that many boys actually want to sing but are discouraged by a failure of the adult world to understand the boy mind. Ashley intends the book to stand as an indictment of much complacency and myopia with regard to the young male voice. A substantial grant from the Arts and Humanities Research Council has enabled the production of a multi-media resource for schools, choirs and youth organizations called Boys Keep Singing. Based on the contents of this book, the resource shows how, once the interest of boys is captured in primary schools, their singing can be sustained and developed through the difficult but vital early secondary years of ages 11 - 14, about which this book says so much. The resource is lavishly illustrated by short films of boys singing, supported by interviews with boys and their teachers, and a wealth of of animated diagrams and cartoons. It is available to schools and organizations involved in musical education through registration at www.boys-keep-singing.com.
Towards a Twenty-First-Century Feminist Politics of Music opens up a new way of thinking about the absence of women's music. It does not aim to find 'a solution' in a liberal feminist sense, but to discover new potentialities, new possibilities for thought and action. Sally Macarthur encourages us, with the assistance of Deleuze, and feminist-Deleuzian work, to begin the important work of imagining what else might be possible, not in order to provide answers but to open up the as yet unknown. The power of thought - or what Deleuze calls the 'virtual' - opens up new possibilities. Macarthur suggests that the future for women's 'new' music is not tied to the predictable and known but to futures beyond the already-known. Previous research concludes that women's music is virtually absent from the concert hall, and yet fails to find a way of changing this situation. Macarthur finds that the flaw in the recommendations flowing from past research is that it envisages the future from the standpoint of the present, and it relies on a set of pre-determined goals. It thus replicates the present reality, so reinforcing rather than changing the status quo. Macarthur challenges this thinking, and argues that this repetitive way of thinking is stuck in the present, unable to move forward. Macarthur situates her argument in the context of current dominant neoliberal thought and practice. She argues that women have generally not thrived in the neoliberal model of the composer, which envisages the composer as an individual, autonomous creator and entrepreneur. Successful female composers must work with this dominant, modernist aesthetic and exploit the image of the neo-romantic, entrepreneurial creator. This book sets out in contrast to develop a new conception of subjectivity that sows the seeds of a twenty-first-century feminist politics of music.
Why is music so important to most of us? How does music help us both in our everyday lives, and in the more specialist context of music therapy? This book suggests a new way of approaching these topical questions, drawing from Ansdell's long experience as a music therapist, and from the latest thinking on music in everyday life. Vibrant and moving examples from music therapy situations are twinned with the stories of 'ordinary' people who describe how music helps them within their everyday lives. Together this complementary material leads Ansdell to present a new interdisciplinary framework showing how musical experiences can help all of us build and negotiate identities, make intimate non-verbal relationships, belong together in community, and find moments of transcendence and meaning. How Music Helps is not just a book about music therapy. It has the more ambitious aim to promote (from a music therapist's perspective) a better understanding of 'music and change' in our personal and social life. Ansdell's theoretical synthesis links the tradition of Nordoff-Robbins music therapy and its recent developments in Community Music Therapy to contemporary music sociology and music studies. This book will be relevant to practitioners, academics, and researchers looking for a broad-based theoretical perspective to guide further study and policy in music, well-being, and health.
Two crucial moments in the formation and disintegration of musical modernity and the musical canon occurred at the turn of the seventeenth and the first half of the twentieth century. Dr Ljubica Ilic provides a fresh and close look at these moments, exploring the ways musical compositions shift to and away from ideological structures identified with modernity. The focus is on European art music whose grand narrative, defined by tonality and teleological development, begins in the seventeenth century and ends with twentieth-century modernisms. This particular musical "language game" coincides with historical changes in the phenomenological understanding of space and selfhood. A key concept of the book concerns musical compositions that remain without proper conclusions: if the wholesome (musical) work is a manifestation of wholesome subjectivity, the pieces Ilic explores deny it, reflecting conflict of the individual with previous beliefs, with contexts, and even within the self as the basic modern condition. The musical work is, in this case, still bounded and well-defined, but fractured by the incapability or refusal to satisfactorily conclude: the implicit cut forced upon it changes the expected musical flow or - speaking in spatial terms - it influences the musical form. By using the metaphor of space, Ilic explores: how the existence of a separate self as a primary feature of Western modernity becomes negotiated through awareness of the subject's own independence and individuality; innerness as something entirely separate from its surroundings; and the collective space of social interaction. Seeing musical storytelling as a metaphoric representation of selfhood, and modernity as a historical continuum, Ilic examines the boundaries and relationships between the musical work, the subject, and modern European history.
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