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Ole Hendricks was an immigrant both representative and exceptional—a true artistic talent who nevertheless lived a familiar immigrant experience. By day, he was a farmer. But at night, his fiddle lit up dance halls, bringing together all manner of neighbors in rural Minnesota. Each tune in his repertoire of waltzes, reels, polkas, quadrilles, and more were copied neatly into his commonplace book.
Such tunebooks, popular during the nineteenth century, rarely survive and are often overlooked by folk scholars in favor of commercially produced recordings, published sheet music, or oral tradition. Based on extensive historical and genealogical research, Amy Shaw presents a grounded picture of a musician, his family, and his community in the Upper Midwest, revealing much about music and dance in the area. This notable contribution to regional music and folklore includes more than one hundred of Ole's dance tunes, transcribed into modern musical notation for the first time. Ole Hendricks and His Tunebook will be valuable to readers and scholars interested in ethnomusicology and the Norwegian American immigrant experience.

In On Site, In Sound Kirstie A. Dorr examines the spatiality of sound and the ways in which the sonic is bound up in perceptions and constructions of geographic space. Focusing on the hemispheric circulation of South American musical cultures, Dorr shows how sonic production and spatial formation are mutually constitutive, thereby pointing to how people can use music and sound to challenge and transform dominant conceptions and configurations of place. Whether tracing how the evolution of the Peruvian folk song "El Condor Pasa" redefined the boundaries between national/international and rural/urban, or how a pan-Latin American performance center in San Francisco provided a venue through which to challenge gentrification, Dorr highlights how South American musicians and activists created new and alternative networks of cultural exchange and geopolitical belonging throughout the hemisphere. In linking geography with musical sound, Dorr demonstrates that place is more than the location where sound is produced and circulated; it is a constructed and contested domain through which social actors exert political influence.

“I can’t teach you, but I can show you.” With these words, Kentucky balladeer Doc Hopkins shared his musical knowledge with a willing student, summoning an independent streak deeply embedded in the American character. His words capture the informal creativity and colloquial practice that marks folk tradition as it extends from the countryside to the city and back again.

Stephen Wade recounts creators and conservators like Doc Hopkins, many of them born in the closing years of the nineteenth century and the first decades of the twentieth. The figures include Sid Harkreader, Kirk McGee, Ola Belle Reed, Jewel Fagan Haynes, Cordell and Olean Kemp, Bill Monroe, Helen Marie Rowe, Virgil and Mabel Anderson, Joe and Odell Thompson, John Jackson, Huddie Ledbetter, Uncle Dave Macon, Dorris Macon, Raeburn Flerlage, David “Honeyboy” Edwards, Jim Schwall, Archie Green, Lloyd Lewis, Thaddeus Willingham, Jack Conroy, and Fleming Brown. As Will Keys, another of the musicians featured here, once told the author about his way of playing, it’s “AWYC, Any Way You Can.” These individuals and their stories demonstrate how folklore offers a way of understanding the world.

Thoughtfully written, filled with original research, and abundantly illustrated with both color and black and white photography, Our Common Life illuminates the truth that creative freedom within informal tradition, fundamental to the artists and their processes, speaks to a resourcefulness inscribed in the nation’s founding charter and expressed in its common life.