In this book, Sister Kubicki uses Jacques Berthier's Taize music to explore the nature of liturgical music as ritual symbol. She carries out a hermeneutical analysis of Berthier's chants and examines biographical and historical data related to the creator's of Taize music and the founding of the Taize community. The author draws on five areas of study to interpret the Taize chants as ritual symbol - symbol theory, semiotics, theologies of symbol, ritual theory, and perfomative language theory. The final chapter explores potential ecclesial meanings which may be mediated in the Taize liturgy and the role of Berthier's chants in mediating that meaning. The study concludes that it is music's symbolic property that enables it to be both ministerial and integral to the liturgy. As symbolic activity, music-making evokes participation, negotiates relationships, and enables the assembly to orient themselves and to find their identity and place within their world. Furthermore, music-making provides the illocutionary force to "do something" in the act of singing. Thus it is that as part of a complexus of ritual symbols, music interacts with other symbols, in mediating the liturgy's meaning.

On the Zócalo, the main square of Mexico City, Mexico's entire musical history is performed every day. "Mexica" percussionists drum and dance to the music of Aztec rituals on the open plaza. Inside the Metropolitan Cathedral, choristers sing colonial villancicos. Outside the National Palace, the Mexican army marching band plays the "Himno Nacional," a vestige of the nineteenth century. And all around the square, people listen to the contemporary sounds of pop, rock, and música grupera. In all, some seven centuries of music maintain a living presence in the modern city. This book offers an up-to-date, comprehensive history and ethnography of musical rituals in the world's largest city. Mark Pedelty details the dominant musical rites of the Aztec, colonial, national, revolutionary, modern, and contemporary eras, analyzing the role that musical ritual played in governance, resistance, and social change. His approach is twofold. Historical chapters describe the rituals and their functions, while ethnographic chapters explore how these musical forms continue to resonate in contemporary Mexican society. As a whole, the book provides a living record of cultural continuity, change, and vitality.

A performance culture of illness and wellness In southern Uganda, ritual healing traditions called kusamira and nswezi rely on music to treat sickness and maintain well-being. Peter J. Hoesing blends ethnomusicological fieldwork with analysis to examine how kusamira and nswezi performance socializes dynamic processes of illness, wellness, and health. People participate in these traditions for reasons that range from preserving ideas to generating strategies that allow them to navigate changing circumstances. Indeed, the performance of kusamira and nswezi reproduces ideas that remain relevant for succeeding generations. Hoesing shows the potential of this social reproduction of well-being to shape development in a region where over 80 percent of the population relies on traditional healers for primary health care. Comprehensive and vivid with eyewitness detail, Kusamira Music in Uganda offers insight into important healing traditions and the overlaps between expressive culture and healing practices, the human and other-than-human, and Uganda's past and future.

Ritual trance has always been closely associated with music—but why, and how? Gilbert Rouget offers and extended analysis of music and trance, concluding that no universal law can explain the relations between music and trance; they vary greatly and depend on the system of meaning of their cultural context. Rouget rigorously examines a worldwide corpus of data from ethnographic literature, but he also draws on the Bible, his own fieldwork in West Africa, and the writings of Plato, Ghazzali, and Rousseau. To organize this immense store of information, he develops a typology of trance based on symbolism and external manifestations. He outlines the fundamental distinctions between trance and ecstasy, shamanism and spirit possession, and communal and emotional trance. Music is analyzed in terms of performers, practices, instruments, and associations with dance. Each kind of trance draws strength from music in different ways at different points in a ritual, Rouget concludes. In possession trance, music induces the adept to identify himself with his deity and allows him to express this identification through dance. Forcefully rejecting pseudo-science and reductionism, Rouget demystifies the so-called theory of the neurophysiological effects of drumming on trance. He concludes that music's physiological and emotional effects are inseparable from patterns of collective representations and behavior, and that music and trance are linked in as many ways as there are cultural structures.

The rich local traditions of musical life in rural China are still little known. Music-making in village society is largely ceremonial, and shawm bands account for a major part of such music. This is the first major ethnographic study of Chinese shawm bands in their ceremonial and social context. Based in a poor county in Shanxi province in northwest China, Stephen Jones describes the painful maintenance of ceremonial and its music there under Maoism, its revival with the market reforms of the 1980s and its modification under the assault of pop music since the 1990s. The book is accompanied by a 47-minute DVD and will appeal to ethnomusicologists, anthropologists and all those interested in modern Chinese history and society.

This volume of nine essays draws together leading scholars in anthropology, social history, musicology, and ethnomusicology to address the roles and functions of music in the Chinese ritual context. How does music, one of a constellation of essential performative elements in almost all rituals, empower an officiant, legitimate an officeholder, create a heightened state of awareness, convey a message, or produce a magical outcome, a transition, a transformation? After an introduction by the volume editors, Bell Yung proposes a theoretical framework for dealing with Chinese ritual sound. A group of three essays focuses on the music for rituals that create political and social legitimacy followed by a second group of essays considering the music associated with rites of passage. Two essays then deal with the music accompanying rituals of propitiation. In all these cases, music is seen to play a critical role, if not the core of the ritual.