Music memorization is a very broad topic with many variables, which changes from case to case. This study mentions historical development, benefits of memorizing music, challenges musicians face with music memorization, and current methods and strategies. It summarizes experiments and studies in various fields including visual design, neuroscience, music, and physiology. It aims to help musicians to make a better judgment in the future about whether to memorize a certain piece of music or not, and to provide effective strategies that can be used.

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.

This paper provides an in-depth examination of Sergei Prokofiev's Second Violin Concerto, Op. 63. Closer study of the full score supports the need for a new piano reduction. Composed in 1935, this concerto occupies an important place within Soviet music, and is a staple in solo violin repertoire. Its orchestration is distinguished by a Neo-classical style with a modern sensibility. A notable aspect of this orchestration is the absence of timpani in the percussion section. Instead, Prokofiev selected snare drum, bass drum, castanets, suspended cymbal, and triangle, which contribute to the unique character of this concerto. Prior to this reduction, pianists faced unplayable and cumbersome passages, a direct result of including too many disparate elements from the orchestration. Additionally in piano reductions to date, there is a conspicuous absence of vital percussive and instrumental parts that are crucial elements of the full orchestral score. These shortcomings not only present considerable challenges to pianists, who are then tasked with further reducing and arranging of the piano part, but also compromise the composer’s intended musical expression. Consequently, this paper advocates for the critical necessity of a new piano reduction of Prokofiev’s Op. 63 Violin Concerto. This new piano reduction rectifies existing deficiencies and discrepancies, thereby enhancing practical playability. Most significantly, this revision offers a more faithful representation of Prokofiev’s original orchestration and artistic vision. Furthermore, it provides insights into the complexities involved in adapting orchestral compositions, underscoring the need for thoughtful reinterpretation in the transcription process. These insights may be applied to other concerto reductions.

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.

History has long been stamped with the name of Carl Czerny in the domain of piano pedagogy, due to the substantial number of didactic piano exercises that Czerny produced. As a result, Czerny’s “canonic” pedagogical works have overshadowed other unrecognized piano études. At the turn of the nineteenth century, the cultivated form of concert études entered the output of almost every pianist-composer, and yet traditionally, attention in piano pedagogy has centered on études by Czerny, Burgmüller, Liszt, Schumann and Chopin. More recent research pays tribute to études by other composers, such as Clementi, Cramer, Hummel and Moscheles. The current lack of documentation and analysis of piano études written by female pianists is undeservedly a great loss to pedagogy and keyboard literature. Not only do these études give modern musicians a glimpse into the pianism and professionalism of the earliest accomplished women pianists, but the varieties in their études also form a comprehensive training method that ranges from the intermediate level to the advanced level. The virtuosity and brilliance of the advanced études deserve to be considered in league with other long-standing piano études that have already been glorified and performed throughout history. The purpose of this pedagogical study is to shed light on these hidden treasures of études which are invaluable pedagogical resources. To concisely demonstrate the varieties of pianistic techniques, this analysis will focus solely on two collections of études: Eight Übungsstücke (1823) by Fanny Mendelssohn Hensel (1805 – 1847), and Six Concert de Études Op. 11 (1881) by Agathe Backer Grøndahl (1847 – 1907).

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.

Ruth Gipps was an English composer, performer, and conductor whose unique experiences and opinions shaped her compositional output and the musical world around her. Gipps was a conflicted individual throughout her life, facing challenges as an outsider in almost every area of her professional life: child prodigy turned adult musician, outspoken conservative English composer positioned against a new international style, and woman in a male-dominated space as an orchestral performer and conductor. Perhaps as a result of her many struggles, she developed internal dissonances between her beliefs, her words, and her actions. These inner conflicts, manifesting in her musical voice as well as her work as a conductor, greatly impacted her career and oeuvre. Despite her inner turmoil, Gipps was always passionately and unapologetically expressive of her personality and beliefs, refusing to compromise or change her behavior even when it negatively impacted her reputation and opportunities. It was this intensity and dedication that enabled her to positively impact musicians in her life, whom she deeply cared about, and to communicate with performers and listeners of her compositions. This document reviews the literature about Gipps, which includes two books by Jill Halstead as well as several dissertations. Information from these sources directly addressing Gipps as well as other pertinent literature is used to explore the disconnects and conflicts that characterized Gipps’s life and music. A discussion of four of Gipps’s oboe family works, Kensington Gardens Suite, op. 2 (1938), The Piper of Dreams, op. 12b (1940), Oboe Concerto in D minor, op. 20 (1941), and Threnody, op. 74 (1990), relates these impactful conflicts to Gipps’s unique musical voice and her contributions to oboe repertoire.

Among the most popular music genres are pop, rock, country, R&B, jazz, and blues. In the context of hit TV shows such as Glee, The Voice, and The Masked Singer, as well as the musical theater and pop industries booming, the American education system should be helping to prepare students for success in the current music industry. America’s higher education systems have not followed the industry’s trends as much as they could. Music schools with classical voice programs significantly outnumber musical theatre programs in the United States, and pop/contemporary commercial music programs are rare. The small number of contemporary commercial music programs (CCM) likely has to do with the lack of training that the faculties have had in these genres - they aren't qualified to teach them.This paper specifically targets an audience of classically-trained singers and voice teachers. It will act as a guide on how to use classical training and classical vocal pedagogy to sing and teach Contemporary Commercial Music, CCM. There are ten chapters to this paper, discussing classical vocal pedagogy/vocal health and how those topics translate to CCM singing, proven and effective warmups for the CCM singer, and specific stylistic requirements with repertoire suggestions for all voice types and age groups in the styles of musical theatre, pop, jazz, contemporary Christian/gospel, and country. The information in this paper is vital for the development of singers in today’s industry. There are many famous pop singers with vocal injuries and, without proper vocal training, current singers are unable to find their authentic, healthy voices. Instead, many untrained pop singers modify their sound to imitate those they hear on the radio, which can lead to unhealthy vocal production. It is imperative that the systems training singers to sing classical, opera, and musical theatre include all CCM vocal teaching in their techniques. With this document, those who have been trained within the environment of classical music can use the same vocal health techniques and modify their approach to successfully teach and sing contemporary commercial music.

Anglophone music festivals in the U.S. can be traced back to singing schools of the 1700s, which eventually blossomed into regular, outdoor musical performances, growing in popularity between 1840 and 1875. The first annual music festival in the United States was founded in Massachusetts in 1858. Modern single-destination music festivals grew in popularity in the United Kingdom and the United States during the late twentieth century. Although the Woodstock Music and Arts Fair of 1969 was not executed perfectly, it was an iconic event with a lasting cultural impact. Modern music festivals are modeled on the rural open-air festivals of the 1970s. In the past sixty years, the music industry has had to reconcile with the environmental impact of single-destination music festivals. Capitalistic ventures are inherently at odds with the environment—even music streaming has a significant carbon footprint. Corporate entities have been known to make insincere efforts to address their environmental impact, a tactic known as “greenwashing.” Music festivals hosting thousands of attendees generate a large amount of human waste on top of the already significant carbon emissions associated with travel, transport of equipment, and production. Event organizers must take significant measures to appeal to modern-day environmentally-conscious audiences. Burning Man and Bonnaroo are two events that once stood out among other large, corporate festivals for being developed by independent organizers. The two festivals are hosted on two strikingly different environments for which the organizers have made unique sustainability considerations. Burning Man celebrates radical individualism and self-reliance in a dry Nevada lakebed desert. On the other hand, Bonnaroo, hosted on the humid, rolling grassland of Tennessee is branded as an environmentally responsible event. The organizers of both festivals have promoted sustainability in their respective efforts to mitigate the environmental byproducts of their events, producing varying results. Sustainable festival practices have been utilized at Bonnaroo since its inception, whereas many of the longstanding traditions of Burning Man are antithetical to sustainability. This case study explores the rise of these two festivals, the environmentally conscious values held by both, and how they have changed over time.

The aim of this paper is to empower musicians with the knowledge and tools to address the challenges of music performance anxiety (MPA) with confidence and efficacy. Three evidence-based concepts will be examined, beginning with neuroplasticity, which is the brain’s capacity to change both structurally and functionally. It is thus in a constant state of evolution. On the functional side, evidence demonstrates that it is possible for individuals to change the way they think in order to provide more positive outcomes in music performance. Secondly, existing literature on the cognitive side of learning and optimal performance will be examined; particularly, flow theory of Mihaly Csikszentmihalyi (1975) and Carol Dweck’s mindset theory (2006). Finally, a review of sports psychology research on mental imagery will be provided. For each area of research, I will suggest strategies with which musicians may incorporate these theories in their own practice and performance in order to develop a growth mindset, alter their negative thought patterns, and overcome MPA, achieving their optimal performance level.