Sampling virtually all of the old-time styles within the musical traditions still extant in north Georgia, Folk Visions and Voices is a collection of eighty-two songs and instrumentals, enhanced by photographs, illustrations, biographical sketches of performers, and examples of their narratives, sermons, tales, and reminiscences.

When record men first traveled from Chicago or invited musicians to studios in New York, these entrepreneurs had no conception how their technology would change the dynamics of what constituted a musical performance. 78 Blues: Folksongs and Phonographs in the American South covers a revolution in artist performance and audience perception through close examination of hundreds of key “hillbilly” and “race” records released between the 1920s and World War II. In the postwar period, regional strains recorded on pioneering 78 r.p.m. discs exploded into urban blues and R&B, honky-tonk and western swing, gospel, soul, and rock 'n' roll. These old-time records preserve the work of some of America's greatest musical geniuses such as Jimmie Rodgers, Robert Johnson, Charlie Poole, and Blind Lemon Jefferson. They are also crucial mile markers in the course of American popular music and the growth of the modern recording industry. When these records first circulated, the very notion of recorded music was still a novelty. All music had been created live and tied to particular, intimate occasions. How were listeners to understand an impersonal technology like the phonograph record as a musical event? How could they reconcile firsthand interactions and traditional customs with technological innovations and mass media? The records themselves, several hundred of which are explored fully in this book, offer answers in scores of spoken commentaries and skits, in song lyrics and monologues, or other more subtle means.

Presents brief entries covering the history, significant artists, styles and influence of folk music.

Originally published in 1994. Filling a gap in the sound recordings of traditional Anglo-American folk music this volume covers both vocal and instrumental material from the 1920s to the 1990s. The listings have also been limited to performers native to the tradition rather than "revival" performers. The album selection is grouped into field recordings and commercial (pre-1942) recordings, with subdivisions into individual recordings or anthologies. The discography not only reflects its author’s in-depth knowledge of Anglo-American folk music’s historical development but charts a valuable step forward in the evaluation, as well as select lissting, of available sound recordings.

In recent years an almost overwhelming number of books have appeared covering various aspects of American folk music and its history. Before 1970, most comprised collections of songs with a sprinkling of biographical information on noted performers. Over the past decade, however, scholars, journalists, and folk artists themselves have contributed biographies and autobiographies, instructional books and historical surveys, sociological studies and ethnographic analyses of this musical genre. In 100 Books Every Folk Music Fan Should Own, performer and historian Dick Weissman offers a reliable route through the growing sea of book-length studies, establishing for future scholars a foundation for their research. Beginning with early twentieth-century collections of folk songs, the author brings readers to the present by exploring modern studies of important events, critical collections of primary sources, the most significant musical instruction guides, and in-depth portraits of traditional and contemporary American folk musicians. For each title selected, Weissman provides his own brief summary of its contents and assessment of its significance for the reader—whether fan or scholar. Folk music fans, scholars, and students of the American folk music tradition—indeed, any reader seeking guidance on the best books in the field—will want a copy of this vital work.

Throughout the Upland South, the banjo has become an emblem of white mountain folk, who are generally credited with creating the short-thumb-string banjo, developing its downstroking playing styles and repertory, and spreading its influence to the national consciousness. In this groundbreaking study, however, Cecelia Conway demonstrates that these European Americans borrowed the banjo from African Americans and adapted it to their own musical culture. Like many aspects of the African-American tradition, the influence of black banjo music has been largely unrecorded and nearly forgotten--until now. Drawing in part on interviews with elderly African-American banjo players from the Piedmont--among the last American representatives of an African banjo-playing tradition that spans several centuries--Conway reaches beyond the written records to reveal the similarity of pre-blues black banjo lyric patterns, improvisational playing styles, and the accompanying singing and dance movements to traditional West African music performances. The author then shows how Africans had, by the mid-eighteenth century, transformed the lyrical music of the gourd banjo as they dealt with the experience of slavery in America. By the mid-nineteenth century, white southern musicians were learning the banjo playing styles of their African-American mentors and had soon created or popularized a five-string, wooden-rim banjo. Some of these white banjo players remained in the mountain hollows, but others dispersed banjo music to distant musicians and the American public through popular minstrel shows. By the turn of the century, traditional black and white musicians still shared banjo playing, and Conway shows that this exchange gave rise to a distinct and complex new genre--the banjo song. Soon, however, black banjo players put down their banjos, set their songs with increasingly assertive commentary to the guitar, and left the banjo and its story to white musicians. But the banjo still echoed at the crossroads between the West African griots, the traveling country guitar bluesmen, the banjo players of the old-time southern string bands, and eventually the bluegrass bands. The Author: Cecelia Conway is associate professor of English at Appalachian State University. She is a folklorist who teaches twentieth-century literature, including cultural perspectives, southern literature, and film.

"[This book] is a contribution of considerable substance because it takes a holistic view of the field of folk music and the scholarship that has dealt with it." -- Bruno Nettl "... a praiseworthy combination of solid scholarship, penetrating discussion, and global relevance." -- Asian Folklore Studies "... successfully ties the history and development of folk music scholarship with contemporary concepts, issues, and shifts, and which treats varied folk musics of the world cultures within the rubric of folklore and ethnomusicology with subtle generalizations making sense to serious minds... " -- Folklore Forum "... [this book] challenges many carefully-nurtured sacred cows. Bohlman has executed an intellectual challenge of major significance by successfully organizing a welter of unruly data and ideas into a single, appropriately complex but coherent, system." -- Folk Music Journal Bohlman examines folk music as a genre of folklore from a broadly cross-cultural perspective and espouses a more expansive view of folk music, stressing its vitality in non-Western cultures as well as Western, in the present as well as the past.

As a fictional memoir, Zahn Pesh tells the true story of a mentally disabled young man Billy, known affectionately as Vaney and Billys run-in with the San Francisco police. Often using Billy speak, the youths arcane lingo, the author reveals societys neglect and injustices toward such individuals. Wrongly, Billy is accused of making terrorist threats against a paramedic, but few other than Pesh believe the disabled kids story. Avoiding the blame game, Pesh shows how each from personal perspective does his duty, indiscriminately, but nonetheless Billy, or Vaney, suffers because the system fails. Billy is treated like a criminal, not as a patient, which Pesh insists he is. Try as he might, Pesh only meagerly reforms that system, before . . .

In the late 1920s, Reverend A. W. Nix (1880–1949), an African American Baptist minister born in Texas, made fifty-four commercial recordings of his sermons on phonographs in Chicago. On these recordings, Nix presented vocal traditions and styles long associated with the southern, rural Black church as he preached about self-help, racial uplift, thrift, and Christian values. As southerners like Nix fled into cities in the North to escape the rampant racism in the South, they contested whether or not African American vocal styles of singing and preaching that had emerged during the slavery era were appropriate for uplifting the race. Specific vocal characteristics, like those on Nix’s recordings, were linked to the image of the “Old Negro” by many African American leaders who favored adopting Europeanized vocal characteristics and musical repertoires into African American churches in order to uplift the modern “New Negro” citizen. Through interviews with family members, musical analyses of the sounds on Nix’s recordings, and examination of historical documents and relevant scholarship, Terri Brinegar argues that the development of the phonograph in the 1920s afforded preachers like Nix the opportunity to present traditional Black vocal styles of the southern Black church as modern Black voices. These vocal styles also influenced musical styles. The “moaning voice” used by Nix and other ministers was a direct connection to the “blues moan” employed by many blues singers including Blind Willie, Blind Lemon, and Ma Rainey. Both Reverend A. W. Nix and his brother, W. M. Nix, were an influence on the “Father of Gospel Music,” Thomas A. Dorsey. The success of Nix’s recorded sermons demonstrates the enduring values African Americans placed on traditional vocal practices.