In this rich exploration of music, authors Don and Emily Saliers interweave their own stories as well as those of others to reflect on the what, the how, and the why of music as a key aspect of spirituality in our lives. As an Indigo Girl, folk-rock singer-songwriter, Emily performs in primarily secular settings, while her father, Don - composer, cantor, and church musician - writes and arranges for church congregations. Their audiences may differ but both father and daughter understand the profound spirituality of music and have personally witnessed how their music brings healing to people no matter what the setting or circumstance. A Song to Sing, A Life to Live bridges two generations, two approaches to spirituality, and two genres of music - the music of Saturday night and Sunday morning. Don and Emily Saliers reflect on such topics as music and justice, music and grief, music and delight, and music and hope. They open the way for those who seek to embrace new spiritual practices by creating music, sharing music, and developing their musical skills as a spiritual practice.

Singing the Song of Life is the story of one woman overcoming her obstacles and triumphantly succeeding in both life and in love.

Cochran has included an appendix of over eighty songs that range from well-known folk material like "Sweet Lorraine" and "Barbara Allen" to lesser-known songs such as "The Frozen Girl" and "Seven Years with the Wrong Man." The sisters' comments reveal the personal connections they have established with the songs.

The letter to the Colossians contains a series of moral instructions in Colossians 3:12-17 and includes the admonition to "sing" among them. This study considers how music-making (specifically singing) supports moral formation according to the letter to the Colossians. Studies in ethnomusicology, anthropology of the voice, and music psychology offer useful frameworks for conceptualizing how a social practice like music-making forms participants into a community and shapes how they know themselves, their community, and the world. With the aid of these frameworks, we find that the singing in Colossians 3:16, as a corporate, vocal practice of music-making, enables the members of the church community to inhabit the story of reconciliation found in the Christ Hymn (Col 1:15-20).

Efforts within the past decade to address the HIV/AIDS pandemic in sub-Saharan Africa have dealt with HIV/AIDS principally as a medical concern—despite the fact that doctors continue to be confronted with the complex relationship of the disease to broader social issues. When medical and governmental institutions fail, artists step in. Contemporary performances in Uganda often focus on gender and health-related issues specific to women and youths, in which song texts warn against risky sexual environments or unprotected sexual behavior. Music, dance, and drama are principal tools of local initiatives that disseminate information, mobilize resources, and raise societal consciousness regarding issues related to HIV/AIDS. Through case studies, song texts, interviews, and testimonies, Singing for Life: HIV/AIDS and Music in Uganda examines the links between the decline in Uganda’s infection rate and grassroots efforts that make use of music, dance, and drama. Only when supported and encouraged by such performances drawing on localized musical traditions have medical initiatives taken root and flourished in local healthcare systems. Gregory Barz shows how music can be both a mode of promoting health and a force for personal therapy, presenting a cultural analysis of hope and healing.