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In recent years, several Indigenous female artists have emerged in country music. Given that country music is closely associated with whiteness, it may seem an unexpected form of expression for Indigenous women. So, why and how do Indigenous women make country music? I argue that country music appeals to these

In recent years, several Indigenous female artists have emerged in country music. Given that country music is closely associated with whiteness, it may seem an unexpected form of expression for Indigenous women. So, why and how do Indigenous women make country music? I argue that country music appeals to these women due to its adaptability as a genre and its propensity for telling stories. Additionally, I identify several distinct strategies that these women use to interact with the genre and approach their own music making. I support my argument through a series of analyses of three country songs by Indigenous female country singers: “All I See is Red (Ten Little Indians)” by Kelly Derrickson; “Pray Sister Pray” by Crystal Shawanda; and “Run Carly Run” by Jade Turner. Some of the strategies these artists employ disrupt norms of the genre, foregrounding these women’s Indigenous identity and activism, while other strategies more subtly exploit resonances between Indigenous concerns or cultural practices and aspects of country music to assert their position within the genre. My discussion of these strategies draws on theorizations of intertextuality, interdiscursivity, and positionality from linguistic anthropology. Examining the strategies Indigenous artists use and highlighting the agency they have in the creation of their music reveals not only how they take up the genre but also how they are reshaping it.
ContributorsBaril, Alexis (Author) / Fossum, Dave (Thesis advisor) / Norton, Kay (Committee member) / Reed, Trevor (Committee member) / Arizona State University (Publisher)
Created2023
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The genre of world music and its market’s reliance on musical exoticism, othering, and the audience’s insatiable quest for musical authenticity have influenced and shaped the way artists construct and negotiate their musical representation. With the popularization of democratized music platforms such as Bandcamp, artists have greater autonomy in terms

The genre of world music and its market’s reliance on musical exoticism, othering, and the audience’s insatiable quest for musical authenticity have influenced and shaped the way artists construct and negotiate their musical representation. With the popularization of democratized music platforms such as Bandcamp, artists have greater autonomy in terms of artistic representation and musical distribution in the online world. Although the internet has in some ways disrupted the old power structures of the music industry, the old forms of world music marketing have been reinscribed into a new context. Old stereotypes and narratives of authenticity in world music have permeated the digital representation of artists and their music. Music recommendation algorithms also shape the way artists are represented in digital environments. Semantic descriptors such as social tags play a vital role in musical identification and recommendation systems implemented by streaming platforms. The use of social tags such as #worldmusic homogenizes diverse cultural sounds into a single umbrella genre. #World music also creates avenues for old stereotypes and narratives of authenticity to re-emerge. This re-emergence of the old tropes of world music creates less equitable recommendation and representational outcomes for musicians operating within the genre. In the age of streaming, where does world music belong? How do artists negotiate representation online? This thesis explores the dynamics of representation and the projections of “authenticity” between world music artists and record labels inside of Bandcamp’s digital ecosystem. By juxtaposing the traditional framework of “world music” marketing with new and evolving methods of distribution and artistic representation, it is possible to see how digital media are reshaping but also reproducing some of the old paradigms of world music. I also propose that a new framework needs to be established to study the impact digital streaming has on the genre of world music. This new framework, which I call “World Music 3.0,” will encompass how algorithms, tech companies, and the democratization of musical practices interact within a globalized community.
ContributorsCureno, Eric Leonel (Author) / Fossum, Dave (Thesis advisor) / Hayes, Lauren (Committee member) / Paine, Garth (Committee member) / Arizona State University (Publisher)
Created2021
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This paper is based on research conducted during my ongoing collaboration as a participant-observer with the Cuyamungue Institute (CI) of New Mexico, a self-identified nonreligious organization that uses postures to help participants achieve ecstatic trance experiences via a ritual process that prominently features sonic support of trance by the sound

This paper is based on research conducted during my ongoing collaboration as a participant-observer with the Cuyamungue Institute (CI) of New Mexico, a self-identified nonreligious organization that uses postures to help participants achieve ecstatic trance experiences via a ritual process that prominently features sonic support of trance by the sound of a rattle or drum. While the purpose of the practice—which the Institute has referred to in such terms as “Ecstatic Trance Postures (ETP)” and “Ritual Body Postures”—is ostensibly spiritual in nature, apparent benefits for physical and emotional health have been reported by participants and observed in empirical studies carried out in collaboration with the CI. With appropriate nuance, the Institute traditionally emphasizes the ways these benefits demonstrate the process’s spiritual efficacy more than how they are outcomes desirable on their own merit. As I have continued to work with the CI, the discourse has gradually shifted. At present, the leadership of the Institute give more consideration than before to emotional health benefits as specific goals of the practice, yet spiritual conceptions maintain a dominant presence in conversations and achieving a deep connection with the “alternate reality / spirit realm / unbounded universe” remains the primary objective.
ContributorsMalnory, Lawson (Author) / Fossum, Dave (Thesis advisor) / Norton, Kay (Committee member) / Solís, Ted (Committee member) / Arizona State University (Publisher)
Created2022
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With over a century of culturally established associations for different musical sounds, the narrative properties of film scoring powerfully influence how societies and cultures perceive themselves through film. Film scoring in mainstream culture functions as a form of social practice in which consumers dictate the market that producers create for,

With over a century of culturally established associations for different musical sounds, the narrative properties of film scoring powerfully influence how societies and cultures perceive themselves through film. Film scoring in mainstream culture functions as a form of social practice in which consumers dictate the market that producers create for, while the ideas and philosophies portrayed in film shape consumer audiences’ perceptions of what their societies look like. A surge of discourse in the 21st century surrounds issues of representation and inclusivity in mainstream media, including what constitutes appropriation versus appreciation in film scores using non-Western music traditions. Recent postcolonial ethnomusicological theory demonstrates that collaboration and co-authorship are inclusive ways that can both avoid the pitfalls of colonialist power structures and also create autonomy for participating marginalized groups. My research examines four contemporary films of the 21st century--Kung Fu Panda 3, Moana, Black Panther, and The Breadwinner--and the collaborations between film composers and source musicians that establish cultural and racial musical narratives. I analyze various musical techniques these composers learned through the collaboration process with contributing source musicians and the resulting musical space each film’s soundtrack created for the representative demographic. This discourse opens other avenues of exploration into how mainstream media and the “global imagination” informs cultural music identities. I conclude my research with examples of film scores appearing outside cinema in social musicality; these examples demonstrate the impact that inclusivity in film scoring has on many areas of mainstream culture, especially in racial representation discourse.

ContributorsArcher, Madison (Author) / Solís, Ted (Thesis advisor) / Feisst, Sabine M (Thesis advisor) / Fossum, Dave (Committee member) / Bhattacharjya, Nilanjana (Committee member) / Arizona State University (Publisher)
Created2021