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3Paper presented at the 41st World Conference of the International Council for Traditional Music ICTM, St John's, Newfoundland, Canada, 14/7/2011.
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In this report I am happy to share some of the developments concerning
ethnomusicology and related disciplines in the Netherlands over the past two years.
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Report on the current state of affairs on ethnomusicology in the Netherlands for international association ICTM
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This study focuses on the uses and functions of music in the life of individuals in the province of Groningen at the beginning of the twenty-first century. The study is an ethnomusicological study representing the sub-discipline of ethnomusicology-at-home. It uses Andreas Reckwitz’ formulation of practice theory as a theoretical starting point and introduces methodological principles from the field of qualitative sociology. Central in the study is the individual. 30 theoretically sampled individuals recounted their musical biographies in narrative-biographical interviews, which were analyzed in detail and eventually led to a sufficiently suggested grounded theory of the uses and functions of music in Groningen AD 2010. The theory consists o three interrelated compartments. The first compartment contains a description o the uses o music a expressed b the interviewees. ‘Use’ refers t the ‘customary exercise o music’ i concrete musical social situations. The result o this study i of this study. The study describes how three cultural codes seem to be shared amongst many (though not all) of the interviewees: the codes of playing an instrument, craftsmanship, and musicality, together forming the supercode of the music specialist. These three more general codes are combined with two further codes to form the highly specific and culturally hegemonic musical subject culture of art music, expressing that music is a specialism; it is the craft of playing an instrument by talented individuals; that this craftsmanship must be combined with expressivity; and that through this form of specialized expression musical objects come into being which represent the ideal realm of the artistic. By discussing this attempt at a grounded theory of the uses and functions of music in Groningen AD 2010, a picture is delivered of how individuals become musical individuals. Through their musicking in the context of concrete musical social situations they use music for the functions of affirmation, connection and regulation of the self; and they do this in the context of a web of cultural codes labeling shared and disputed – and sometimes hegemonic – ways of doing and talking. An evaluation of the theory and methodology used in this study shows that both assist in further developing the field of ethnomusicology(-at-home); an evaluation of the results in the light of existing research shows that they contribute to further insights into the uses and functions of music. Four areas for further research are mentioned: typologizing the uses and functions of music, musical discourses, musical subject cultures, and the place of the musical subject order of art music in contemporary society. The study ends with a description of the possible implications for conservatoires. Conservatoires are recommended to encourage students to think of their future audiences in the broadest possible terms, taking into account the wide variety of uses and functions of music figuring in the daily lives of musicking individuals. They are encouraged to make students look upon themselves (also) as service providers, and as such to be open and non-judgmental in their relationships towards the musical other. Conservatoires are recommended to translate this into their curricula by devising transformative projects in which students meet ‘musical others’, and by encouraging their students to take their possible audiences into account consciously in any musical social situation they devise or find themselves in.
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This article discusses variations in the experiences of Dutch identity and belonging to a music-making group in the Dutch migrant community in Melbourne, Australia. It answers the research question “Which variations of ‘Dutch identity’ are there for the participants and how does music-making relate to this?”. Feelings of identity and belonging are shaped by federal policies and micro-interactions. This article builds on the concepts related to migrant identity and ethnomusicology in the context of two distinct federal integration policies: the White Australia policy (which is characterised by an assimilation policy) and multiculturalism. The findings showed that community music has the potential to bridge generational, gender and class differences. Multiculturalism, enabling the participants to meet and sing in Dutch, empowered them to explore their dual identity as Dutch Australians, intersecting with disability, racial differences, age and education level. This study improves our understanding of the impact of diverse emigration and immigration resettlement policies that form part of the complexities of diverse generations and backgrounds of the Dutch-Australian diaspora.
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This paper explores the relationship between ethnography and music education. The possible meanings of the prefix ‘ethno’ will be reflected upon in three related concepts: ethnography, ethnomusicology and ethnomethodology. In a second step, the focus will shift to music education. The concept of ‘idiocultural music education’ will be clarified in the context of the current debates about what music education is meant for in order to use ideas from ethnography in a productive way. In a third step, the core of this essay, two related productive ways of using ideas from ethnography are introduced: one focuses on the importance of ethnographic knowledge of pupils’ musical lives, the other on the importance of making explicit the inevitable positionality of the music teacher as a musical idioculture. The concluding section explains why, ultimately, the idea of the music teacher as a role model needs to be reconsidered.
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Paper presented at the 43rd ICTM World Conference, 16-22 July 2015, Astana, Kazakhstan. The paper discusses some aspects of the shanty choir phenomenon in the Netherlands and contains a methodological discussion concerning ethnomusicology-at-home, 'neo-classical fieldwork' and the place of participant observation in ethnography.
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Paper presented at the 31st European Seminar in Ethnomusicology ESEM, Limerick (Ireland), 18/9/2015. This paper presents a case study of ‘Belinda’, a Dutch woman in her early sixties who considers herself at the same time as ‘un-musical’ and musically hyper-sensitive. She is neither an ‘outstanding performer’ nor a ‘maverick’, but rather an idiosyncratic example of late-modern (i.c. Dutch) everyday life musicality.
Interesting as her particular case may be, the focus in this paper is theoretical and methodological. Through concisely discussing Belinda’s biography, I will be able to focus, theoretically, on using practice theory as formulated recently by German cultural sociologist Andreas Reckwitz as a possible foundation for studying music in late-modern western societies. Reckwitz considers culture as an inherently hybrid and dynamic arena of shared and contested individual understandings of the world, and sees practices – ‘ways of doing and saying’ – as the locus of culture. Methodologically, I posit – referring to Reckwitz but also to the seminal work of George Herbert Mead and others - that there is no need to think about the individual and the social as two mutually exclusive domains, but rather that the individual is inherently social and therefore the study of music in society (‘music as culture’; or maybe ‘ethnomusicology’) should base itself on a thorough micro-ethnographic study of individuals, rather than on more abstract groups, combining ethnographic methods with insights from qualitative sociology and Grounded Theory.
The paper hopes to contribute to theoretical and methodological discussions in ethnomusicology. Because the study of ‘Belinda’ is a strong example of a study by a researcher who has been born and bred in the same context of ‘shared and contested ways of doing and saying’ as the researched, the paper also hopes to contribute to ideas about the methodological particularities of ‘ethnomusicology-at-home’ and about the potential value of ethnomusicological studies of late-modern musicality and musical late-modernity.
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This essay is published for the occasion of the inauguration of Evert Bisschop Boele on June 25, 2014 as professor ‘New Audiences’ of the research group Lifelong Learning in Music, Centre of Applied Research and Innovation Art & Society/Prince Claus Conservatoire, Hanze University of Applied Sciences Groningen.
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