The terms underground, alternative and commercial are widely used in discussions of popular music scenes in Havana and around the world. In Cuba, the words alternative and underground are often used interchangeably, in critical as well as popular discourse. I propose a working definition of, and a distinction between, these terms in Havana, since to render them synonymous reduces their usefulness. The distinction between underground and commercial, in contrast, is widely seen as self-evident, by critics as well as by fans. However, a simplistic dichotomy glosses over the interpenetration of these terms, which are of limited use as analytical categories. This discussion of terminology is grounded in an analysis of the politics of style in Havana hip hop.

Since its emergence in the early 1970s, glam rock has been theoretically categorised as a moment in British popular culture in which essentialist ideas about male gendered identity were rendered problematic for a popular music audience. Drawing on a Bourdieusian theoretical framework, the article argues that while this reading of glam is valid, insufficient attention has been given to an examination of the relevance of educational capital vis-à-vis the construction of self-identity in relation to glam. It is therefore concerned with raising questions about social class in addition to interrogating questions of gender. The article draws on the ethno-biographies of a sample of glam's original working class male fans: original interviews with musicians and writers associated with glam, as well as published biographical accounts. In doing so it contends that glam's political significance is better understood as a moment in popular culture in which an educationally aspirant section of the male working-class sought to express its difference by identifying with the self-conscious performance of a more feminised masculinity it located in glam.

This article presents the concept of virtual liveness and demonstrates its relevance in an analysis of ‘Vane’, one of John Oswald's plunderphonic pieces. It argues that even when encountering a piece of music that lacks a physically co-present audience, lacks largely unmediated acoustic sound and lacks a live performer, the term ‘performance’ may still be usefully applied. In these cases, however, the sense of liveness that invokes this idea of performance is often more virtual than actual. ‘Vane’ sounds not just like a combination of Oswald's two source recordings (Carly Simon's and Faster Pussycat's versions of ‘You're So Vain’), but like a new technological entity: Oswald's manipulations of his source material result in sounds that are decidedly ‘of the machine’, even as they invite us to sing along with Carly Simon's and Faster Pussycat's performances. We enter into a complex network of references between the performances represented in the original recordings and this new, virtual performance – the performance, ultimately, of a sounding cyborg.

This article offers a sociological account of the labour of jazz musicians. The first part is concerned with elaborating a theory of jazz work based on Alasdair MacIntyre's notion of social practices. Applying this theory to recent empirical work with British jazz musicians, the article reveals how the virtuous pursuit of specific ‘internal goods’ is judged to be particularly prominent in jazz, suggesting that it might constitute an ethical practice in MacIntyrean terms. While MacIntyre's theory is argued to offer a congenial framework for an analysis of jazz, it is then compared and contrasted with more established readings of jazz practice – based on the work of Pierre Bourdieu – which suggest more objective and instrumental motivations for working in jazz. The article concludes by evaluating the relative merits of each approach.

The academic literature on mash-ups has been dominated by discussions about issues relating to their illegal nature and infringement of copyright. We aim to appraise this musical style with a socio-musicological approach to focus on its aesthetics. We argue that mash-ups are characterised by two underlying principles, namely contextual incongruity of recognisable samples and musical congruity between the mashed tracks. Through our close analyses of The Evolution Control Committee's ‘The Whipped Cream Mixes’ and Danger Mouse's The Grey Album, we describe how contextual incongruity often creates a humorous effect, which explains why many listeners react with smiles and laughter when hearing a new mash-up. In successful mash-ups, the combination of musical congruity and contextual incongruity results in the paradoxical response: ‘these two songs should definitely not work together … but they do!’

From her time as a young performance poet in New York in the late 1960s to her current position as punk rock's éminence grise, Patti Smith has foregrounded the image of the poet as privileged seer. This essay seeks to read Smith's romantic impulses within the context of her activity in the Poetry Project at St Mark's Church, the pre-eminent public face of the Lower East Side poetry scene of the 1960s and 1970s. Ultimately, this essay will argue how Smith's complex negotiations between her understanding of the Poet as Visionary and the adamantly playful, diffuse and collaborative aesthetic characterising downtown New York's poetic community fed into the development of Smith's performative stance as proto-punk rock icon.

Using the example of Cliff Richard fans, this article investigates to what extent the rites and rituals exercised in fandom can be regarded as representations of a religious form as understood by the French sociologist Émile Durkheim in The Elementary Forms of Religious Life. Because empirical research has established its significance, the pop concert experience and its echoing effects are used as a starting point to explore the thesis that fans draw and cultivate a distinction between a profane and a sacred domain in their lives. These suggestions are further enriched by Randall Collins' and Gabriele Mordt's analyses of passions. This article adopts their concept of the sacred object as a passion-preserving device. In addition, the argument of popular music scholar Daniel Cavicchi (based on Bruce Springsteen fans) is taken one step further. Finally, I suggest a typology of fan experience that differentiates between primary interaction ritual, secondary interaction ritual, the cult of the individual and special rites.

This article responds to Frith and Cloonan's (2008) call for researchers considering the relationship between the state and popular music to analyse more closely the ideologies of governance that undergird music policy. Building on Cloonan's ‘promotional state’ and drawing on recent New Zealand experience, this paper shows how New Zealand's Labour government (1999–2008) developed policies to support the export of ‘Kiwi’ pop which requires a reconsideration of state music policy as interventions in the market. The work of the New Zealand Music Commission in generating and coordinating working partnerships with diverse music industry actors illustrates emerging forms of ‘after neo-liberal’ ideology and governance, wherein state-related actors and musicians each and together adapt to market arrangements through supply side, social inclusion and new institutional policy settings and modalities. This article offers points of comparison to types of ideological and governing/institutional formations we can expect to see emerging in promotional states elsewhere.

The Eurovision Song Contest (ESC) is one of the most-watched entertainment programmes in Europe. Apparent national differences in using the show as an instrument for national-cultural representation can be explained by reducing its complexity to seven essential and interconnected ‘dimensions of meaning’.