Environment, craft, and meaning in the work of Appalachian instrument makers.

How can the craft of musical instrument making help reconnect people to place and reenchant work in Appalachia? How does the sonic search for musical tone change relationships with trees and forests? Following three craftspeople in the mountain forests of Appalachia through their processes of making instruments, Finding the Singing Spruce considers the meanings of work, place, and creative expression in drawing music from wood.

Jasper Waugh-Quasebarth explores the complexities and contradictions of instrument-making labor, which is deeply rooted in mountain forests and expressive traditions but also engaged with global processes of production and consumption. Using historical narratives and sensory ethnography, among other approaches, he finds that the craft of lutherie speaks to the past, present, and future of the region’s work and nature.

The coming-of-age story of a master musician in mid-twentieth century colonial Rhodesia as he learns his community’s most cherished art, all while navigating profound social transformation.
 
Ethnomusicologist Paul F. Berliner has been studying Zimbabwean mbira for more than fifty years. When he first arrived in what was then Rhodesia after the nation declared independence from the United Kingdom, he met Cosmas Magaya, a mbira player who would become his teacher and lifelong collaborator. A Prodigy’s Calling chronicles the early years of Magaya’s life, documenting the master mbira player’s journey from child prodigy to established expert. As a child, Magaya was immersed in mbira music through his father’s work as a healer and spirit medium. As Magaya grew, so too did his world; his performances extended beyond the family compound as his skill and knowledge increased, bringing him into contact with a society fraught with decolonial conflict.
 
Following Magaya’s childhood, readers will learn how his upbringing guided his journey through the community’s social networks and how his early sensibilities, proclivities, and talents shaped his development. At the same time, his deepening engagement with music and the ancestors was affected by overlapping tensions between Shona cosmology and Christian ideology, rural and urban lifestyles, and the escalating African nationalist struggle and the white supremacist state. While Magaya’s story reflects profound social changes in the nation, it is also a story of musical apprenticeship. Readers following Magaya’s discovery of ever finer details in the music’s richly layered patterns will enhance their ability to hear mbira music’s forms, variations, and sonic qualities. Linocut illustrations by South African artist Lucas Bambo bring the narrative to life, and Berliner’s spirited storytelling is accompanied by QR codes that take readers directly to recordings of music as Magaya learns it. Appendices for musicians interested in learning or improving their mbira playing complement the story of Magaya’s early life. Inviting the reader into the very tradition it recounts, the book offers intimate insights into the relationships among music, Shona cosmology, and colonial politics in everyday life.
 

Long a symbol of American culture, the banjo actually originated in Africa before European-Americans adopted it. Karen Linn shows how the banjo--despite design innovations and several modernizing agendas--has failed to escape its image as a "half-barbaric" instrument symbolic of antimodernism and sentimentalism. 

Caught in the morass of American racial attitudes and often used to express ambivalence toward modern industrial society, the banjo stood in opposition to the "official" values of rationalism, modernism, and belief in the beneficence of material progress. Linn uses popular literature, visual arts, advertisements, film, performance practices, instrument construction and decoration, and song lyrics to illustrate how notions about the banjo have changed. 

Linn also traces the instrument from its African origins through the 1980s, alternating between themes of urban modernization and rural nostalgia. She examines the banjo fad of bourgeois Northerners during the late nineteenth century; the African-American banjo tradition and the commercially popular cultural image of the southern black banjo player; the banjo's use in ragtime and early jazz; and the image of the white Southerner and mountaineer as banjo player.