In 2015, the Wu-Tang Clan released a single CD copy of their seventh studio album, Once Upon a Time in Shaolin. Musically, the album was intended to provide “sonic closure,” channeling the style of the group’s early albums. Wu-Tang “Abbot” RZA and affiliate producer Cilvaringz were the only members involved throughout the entire recording and production process. The decision to release only a single copy protested the impoverished musical experience brought on by music’s mass reproducibility and ubiquity–an outcome of data capitalism. While many fans of the group took issue with the method of protest, different media have long affected interactions in the world, and RZA’s and Cilvaringz's claims are not completely unfounded. Research from various fields, including musicology, computer science, and sociology, shows how digitization specifically has changed music consumption through streaming services. By tracing the album from its conceptual origin to its purchase by pharmaceutical CEO Martin Shkreli and current ownership by NFT (nonfungible token) collective PleasrDAO, the album's value is presented through the data capitalist, corporate, and cultural lenses. Drawing on work from KRS-One, Lydia Goehr, and Frantz Fanon shows a dialectical relationship between cultural and corporate values. As a result, artists and listeners are faced with navigating both, even as they are subject to exploitation in the production and consumption of music by neoliberalism and data capitalism. In the end, Once Upon a Time in Shaolin succeeds in starting a debate, but its protest against data capitalism is complicated by its recent NFT status.

Sound and space are intimately and intricately interconnected, but it remains unclear in what ways sound and music call forth in listeners—cognitively and emotionally— sensations of space. This thesis approaches sonic evocations of space from two perspectives that, despite their commonalities, are often considered separately. The first is lived space, the types of expanses we experience it in daily life, the second is outer or extraplanetary space. Existing scholarship on the relationships between sound and space, including that of Edward S. Casey and Steven Feld (1982), Steve Larson (2012), Georgina Born (2013), and Gascia Ouzonian (2020), reach beyond the physical conceptions of sound and into the metaphorical and the cultural, creating a rich discourse about place, orientation, and perception. Informed by the seminal theories of Victor Zuckerkandl (1973), George Lakoff (1980), and Mark Johnson (1980, 2007), among others, this thesis explores embodied musical metaphor using an empirical cognition study in which twenty-six voluntary participants were asked to respond to successions of pitches drawn from popular science fiction film scores and to note any kind of motion and spatiality they felt. The results of this experiment demonstrate that melodic figures are tied to ideas of physical motion and that sizes of intervallic relationships matter. In all, this thesis shows that listeners’ sense of space is greatly informed by specific cues from their sonic environment, and that sound can be used to challenge or manipulate spatial perception, especially in multimedia applications.

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.

This MFA project in dance involved a dance concert that fused together different socio-cultural dance forms. Goals of the project included engaging the audience members in ways that are meaningful and express cultural identity, looking at similar and contrasting values or norms between different dance styles, and seeing how that might be expressed in a Western concert theatrical space or be adapted to that space. The research explored the themes of fusion, emotional states, and engagement through collaborative processes of choreography. A series of dance sections were developed based on different cultural movement styles that were ultimately woven together into a live performance.

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.

Following mixed method ethnographic research conducted between January 2020 and January 2022, this thesis discusses how United States all-female mariachi musicians, or mariacheras, express femininity in the mariachi femenil. Mariachis femeniles are all-female mariachis. Building upon Mary Lee Mulholland’s (2013) discussion of how mariacheras in Jalisco are often valued more for their physical appearance than for their musical skills, this thesis investigates how similar phenomena manifest in the United States’ professional mariachi femenil circuit. Applying a Chicana Feminisms lens to a collection of 28 mariachera plática-interviews, generational and transborder mariachi knowledge production, visual expressions of mariachi femininity, and aural feminine expressions in the mariachi setting are complicated. Each participant details what it means to be a mariachera, breaking down concepts of purity in the face of dichotomous cultural gender expectation and the genre’s visual expectations of how female musicians should present themselves in society. These sociocultural phenomena led these women in many ways to disidentify and resignify various pieces of the mariachi tradition to “carve out” their own space in the practice, expressing the concern they want to be respected as a musician, not as just a visual object. Ultimately, the “carved out” space allows mariacheras to perform a “different” sound of mariachi—a negotiation of strength, femininity, and balancing sociocultural expectations of the mariachera in and out of performance.

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.

Clarinet articulation is a process that uses the tongue to create an interruption in sound production either by contacting the reed or disrupting the air stream. This process occurs inside the mouth and is hidden from direct view. As a result, various solutions were developed in clarinet pedagogy to address the issue of teaching with no visual feedback. Clarinet pedagogy literature consists of language that makes it possible for other clarinetists to discuss, teach, and research various aspects of clarinet playing. The interdisciplinary application of theoretical concepts in linguistics and how they map onto the language of clarinet pedagogy offers a new perspective for understanding the teaching methods used for articulation. To provide insight into the relationship of language and clarinet pedagogy, an overview of several linguistic theories and concepts, such as Peircean semiotics, metalanguages, discursive strategies, and articulatory phonetics, is presented. Additionally, a brief explanation of articulation techniques (single, multiple, flutter, and slap articulation) and commonly used teaching strategies is outlined. The language used in clarinet pedagogy literature from resources by prominent clarinet pedagogues, such as the works of John Anderson, Joshua Gardner, Michèle Gingras, Eric C. Hansen, Howard Klug, Phillip Rehfeldt, Thomas Ridenour, Heather Roche, Robert Spring, and Rachel Yoder, is surveyed. Pedagogical insights from a linguistic analysis are used to create resources for teaching and/or correcting articulation. Since the interdisciplinary application of linguistics and clarinet pedagogy is an underexplored topic, this research also aims to serve as a basis for further interdisciplinary studies.