Rap on Trial, the treatment of rap music as evidence in the American criminal legal process, is well-documented and increasingly scrutinised. Research has shown that – with little restraint – police, prosecutors, probation officers and judges use rap lyrics to investigate, prosecute and punish individuals. Less noticed is that a similar phenomenon is occurring in the American K–12 educational system, which disciplines school-age youth who participate in rap culture and sometimes refers them to the juvenile or criminal legal systems for additional punishment. This article describes and analyses a small set of identified cases of this scenario, demonstrating that rap music is used to funnel youth, including vulnerable Black and Brown youth, into what has been coined the school-to-prison pipeline and exposing the extreme dissonance between hip hop and the educational system.

Paul Oliver never described himself as an ethnomusicologist but much of his work is strongly ethnomusicological in approach. This article looks at his pioneering research in these terms, re-examines some of his ideas about African retentions in the blues as put forward in his book Savannah Syncopators, discusses critically the reliability of sonic evidence for establishing historical connections between different kinds of music, and concludes that such evidence is acceptable when supported by other kinds of data.

Acculturation is the adaptation of a group or individual to a foreign culture with which they are in contact. In the case of immigrants, however, not only contact is involved. There is a state of immersion in the host culture which, if not total, is at least partial.

The Americanisation of British popular culture has been the subject of intensive study and debate. Most of this, however, has had a national focus. It is the purpose of this article to examine aspects of a popular culture at a local level in order to discover the extent to which people were, or felt themselves to be, dominated by America. The history of popular culture is the history of the little people, how they passed their time and recreated themselves. Discoveries made here should cast illumination on the more global claims made by social historians.

The music that was produced in Dunedin, New Zealand, during the 1980's occupies a unique place in the global indie music canon. In writing about this supposed ‘Dunedin sound,' critics and scholars alike have fixated on the city's remoteness: it is believed to be distant from metropolitan centres of music industry power and influence, and consequently supported a subversive and democratised local music scene. This article explores the implications of the ongoing historicisation of Dunedin's popular music scene along these lines, and highlights the ways in which the valorisation of the city’s musical heritage obstructs problematic power dynamics that impact the way young musicians in the city express place and musical identity. Our research applies an embedded participatory ethnography to unpack the ideological positions occupied by contemporary local musicians, and to critique factions within the contemporary musical scene in the city.

This paper considers the nightclub shows of the Rat Pack, focussing particularly on The Summit performances at the Sands Hotel, Las Vegas, in 1960. Featuring Frank Sinatra, Dean Martin, Sammy Davis Jr, Peter Lawford and Joey Bishop, these shows encompassed musical, comic and dance routines, drawing on the experiences each member had in live vaudeville performance. The discussion outlines these individual histories, and draws attention to a shared fascination with impersonation, which forms an explicit and implicit part of the act, as the performers’ stage personas are already emulatory. In addition to the influence of vaudeville, the construction of the Rat Pack also draws on the structures of blackface minstrelsy, with the interactions of the five members being patterned on a fluid variant of the interlocutor–endmen relationships. The interweaving of these influences and performance styles underpins a dominant concern of the troupe, as the comic material frequently negotiates the racial, national and religious identities of the individual performers. In particular, this deals with their shared status of having immigrant ancestry, a status which I term as being ‘hyphenated-American’, suspended between historical, public and aspirational identities.

This inquiry deals with the changing role of the technology and the use of phonographs and gramophones during the first half of the 20th century. Rather than looking at the UK or USA, which much previous research has done, the focus is on peripheral Sweden. More specifically the question is how phonography turned from being a scientific curiosity into becoming an everyday media technology, and how it thereby influenced culture and everyday musical communication. The findings show two distinct approaches to recorded music, which intermingle in today's unprecedented musicalisation of culture and everyday life around the globe – approaches respectively described as utilitarian and solipsistic.

As a phenomenon of great social relevance between 1900 and 1930, the graphic advertising of the pianola must be considered as one of the first great mass media platforms linked to musical activity and, therefore, the analysis of its discourse offers valuable information about the social construction of the musical world during the first decades of the twentieth century. This article shows the results of an analysis of 200 historical advertisements through which it is possible to trace the origins of some of the current advertising rhetoric and also some of our current ideas about musical activity. In this way, the advertisements studied show some interesting links to the mindset and aesthetic and social conventions of the time but also show us to what degree these discourses are, to a large extent, still valid today.

This article focuses on the Soviet/post-Soviet singer Zhanna Aguzarova, as both frontwoman for the seminal Russian rock ‘n’ roll band Bravo and as a solo artist. Contextualising her musical output within the singer's frequent allusions to and performances of extraterrestrialism, and drawing upon works of Kristeva and Vygotskii, I contend that Aguzarova's voice and frequent use of vocables contributed to a creation of a performative space ‘outside’ of and in contradistinction to the linguistically over-determined ‘official’ Soviet space. In conclusion, however, I problematise the creation of a simple binary, showing how Aguzarova's musical Russianness, as well as her emigration from and return to Russia, constitute a type of ‘rooted Otherness’.