How do you fashion an identity in a society that, at every turn, tries to snuff you out? In this article, I address Nina Simone's praxis of renaming and reinvention to demonstrate strategies of resistance. To this point, I analyze the musico-poetic setting of Nina Simone’s songs “Images” (1964) and “Four Women” (1965) to argue that her artistic musical choices sonically orchestrate varying issues of Black female subjectivity, identity, and self-making. In Simone’s songs, she refuses to discount the materiality of the Black body; instead, she envelops the Black body with signifiance and significance. The sonic bearers of semantic content become extensions of the Self—transmutable and heterodox. The compositional and poetic subtleties in these songs claim that the gaze of the Other can potentiate exteriority and freedom—what I term the “exo(p)tic.”

This article is a reflection by the authors on the impact that their identities as disabled women have had on their ongoing music careers. Skinner and Kapuscinski-Evans make up two-thirds of the Australian crip-folk trio, the Bearbrass Asylum Orchestra (the term “crip” is a cultural reappropriation of “cripple”). The Bearbrass Asylum Orchestra is a band that performs as part of the Disability Music Scene in Melbourne, Australia, using folk music to portray their experiences as people with disabilities. In this article Skinner and Kapuscinski-Evans discuss the formation of and philosophy behind the band, as well as the impact that growing up as disabled women had on their musical education, careers, and influences.

Within the study of rock music, religion appears as a racial marker or a biographical attribute. The concept of religion, and its co-produced opposite, the secular, needs critical analysis in popular music studies. To inaugurate this work this article returns to the moment in singer-songwriter Bob Dylan’s career that is most unmarked by religion, namely his appearance with an electric guitar at the 1965 Newport Folk Festival. Dylan’s going electric became, through subsequent years of narrative attention, a secularizing event. “Secularizing event” is a phrase coined to capture how certain epochal moments become transforming symbols of divestment; here, a commitment writ into rock criticism as one in which rock emerged by giving up something that had been holding it back. Through a study of this 1965 moment, as well as the history of electrification that preceded it and its subsequent commentarial reception, the unreflective secular of rock criticism is exposed.

Germany’s premier rock music export Rammstein has been controversial since its formation in 1994. This article analyzes Rammstein’s sonic signature from the perspective of the “art of record production.” It decodes the politics of Rammstein’s sound, which is inextricably linked to the exaggeration of German attributes and the associations attached to them. The findings suggest that although Rammstein productions emphasize some specific German stereotypes in their sound, their overall aesthetic is international. This carefully crafted fine line between exotic otherness and conformity to pop standards has made Rammstein successful on the global pop music market for more than two decades. The production aesthetic must be understood against the background of the band’s experience of German reunification. Rammstein were founded as a means for the band members to come to terms with their new “German” identity. Initially, the band dealt with the shock of reunification and the realities of Western capitalist societies. Later the band pursued two further goals: to improve the history of their country in foreign perception and to help the Germans make peace with their nation’s past. These goals are achieved by adopting strategies of industrial music for their course, such as provocation, ambiguity, contrast, recontextualization, and humor.

Beatles tributes come in many forms and guises, but look-alikes are arguably the most popular type. Because of their focus on replicating the band’s iconic costumes and hairdo, they usually limit themselves to an easily reproducible core repertoire, forgoing the elaborate post-1966 studio productions. By contrast, sound-alikes strive for complete aural accurateness, often recreating the heavily produced compositions the Beatles never performed outside of the studio. One of the industry’s top-tier Beatles sound-alikes are the Analogues. Neglecting all mimetic visual effects, they re-animate the albums created after 1966, using the same orchestrations and instrumentations as the Beatles, including rare vintage instruments such as the Mellotron. Their approach bears parallels to historically informed performance (HIP), a common practice in Early Music, yet it operates within an entirely different framework. Informed by sound recordings, the Analogues deconstruct and re-record the Beatles’ music to construct their own performance, in the process conceiving a modern technology-based type of HIP. This article begins by establishing a typology of Beatles tributes before examining the process of staging an Analogues performance. It argues that the Analogues’ approach to historical recreation allows them to transcend criticism typically aimed at tributes and, paradoxically, lay claim to an “authentic” performance of what is inherently inauthentic, a live imitation of a recording. Overall, this article demonstrates how HIP can be used effectively outside of its mainstream classical context as a tool for popular music researchers and performers.

This article investigates melodic figures and harmonic sequences that miraculously only step up to illuminate an aesthetic lineage that connects gospel to electronic dance music. It argues that the synth-risers and ever-opening filters of contemporary euphoric rave music like happy-hardcore and uplifting-trance find precedence in compositional devices that made their way into funk/soul and disco/garage from Black gospel music, and that these gospel inventions were derived from the Afro-diasporic ring-shout. Cognitive linguistic and psychoacoustic theories premise an analytical framework for musical representations of endless ascent. Through close readings of representative recordings—a 1927 Pentecostal sermon by Reverend Sister Mary Nelson, James Cleveland’s “Peace Be Still,” Chic’s “Le Freak,” Trussel’s “Love Injection,” and DJ Hixxy’s remix of Paradise's “I See the Light”—the article examines various historical intersections with parlour music, European art music, and modal jazz, and suggests that musical ascent has a non-causal but, nevertheless, objective relationship with a type of spiritual transcendence.