In this artist perspective, didjeridu virtuoso William Barton recounts key moments in his career from his education on Kalkadunga Country to the biggest art music stages in Australia and the world. From early collaborations with Peter Sculthorpe to recognition of Barton as a composer in his own right, Barton now sits in the engine room of major arts programming, with roles on Boards of Directors of the Sydney Symphony Orchestra and Australian Music Centre. Barton’s music and his practice remains grounded in history, place and culture.

This chapter explores the history and present of the singles charts, and the phenomenon of the number one single, in a specifically Australian context. The history of the Australian singles charts are explored, from their beginnings in Go-Set magazine in 1966, based on sales of physical product, to the present-day situation, where the ARIA singles charts are primarily based on listens on streaming services. The chapter goes on to discuss the ways in which these differing consumption methods over the years affects the composition of the charts. While the charts in Australia often reflect overseas success by international artists, the particular music industry ecosystem in Australia can affect the success of different music.Similarly, the number one singles by Australian artists from the last decade are discussed, suggesting that it is increasingly difficult to have Australian chart success without international success.

This chapter provides an overview of folk and multicultural festivals in Australia, especially as to how these events have been important to the creation and celebration of community identity since the 1950s. It begins with a brief outline and critique of the policies that have shaped modern Australia as a culturally diverse nation and the role of festivals as a vehicle for representing ethnic identity, inclusivity and tolerance. This discussion also considers the contentious positioning of Aboriginal and Torres Strait Islander cultures as part of a broader notion of diversity, as well as debates raised by a focus on the performance of ethnic identity that emphasises authentic practice and devalues cross-cultural collaboration. This is followed by a discussion of the origins of an Australian folk culture in British folk music traditions of the late nineteenth and early twentieth centuries and the revivalist folk movement of the 1960s. The final section outlines the development of national folk festivals as events representing an authentic Australian folklore and culture that, like multicultural festivals, offer insight into the problematic relationships between place, community, belonging and the national space.

Modernist art music of the interwar period takes its place among other early Australian musical modernisms. It developed within an antipodean modernity transformed by new technologies of transport and communication. Mobility – the movement of people, scores, print journalism and recordings – is central here. Using a conceptual framework informed by transnational historical approaches and expanded understandings of the unsettled and contested concept of modernism, this chapter provides a more generous reading of this musical moment long obscured by the concerns and anxieties of a young nation negotiating its complicated ties to Britain and continental Europe while searching for a distinctive culture. After tracing the emergence of a modernist musical discourse in Australia’s popular press, this chapter looks at the output of a group of composers and various forms of modernist musicking to reveal a transnational community of Australian musicians who actively participated in what can be understood as a modernist music world.

This chapter considers practices of Indigenous language singing in the place now known as Australia, framing it as both an overt act of resistance to settler-colonisation and key to the maintenance of reciprocal Indigenous relationships with landscapes. In response to deliberate and sustained government attempts to diminish the use of hundreds of Indigenous languages, song has emerged as core to Indigenous language revitalization efforts. Renewed interest in Indigenous songs has also motivated increasing numbers of Indigenous community-directed ethnomusicology studies involving the repatriation of audio recordings. In describing the dynamic intersection of popular music and Indigenous song forms since the mid twentieth century, this chapter draws links to longstanding Indigenous practices of sharing songs across vast geographic and cultural boundaries. Discussing the inherent complexity of revitalizing, maintaining, and innovating within Indigenous traditions, the authors emphasise the relational nature of song and the inherent responsibilities singers carry.

Festivals are one of the main contemporary forums in which Indigenous Australian public ceremony is staged, learned, shared and increasingly, revived. In this chapter we review the literature on public ceremony at Indigenous festivals, focusing on Junba at the Mowanjum festival in the Kimberley and Kun-borrk/Manyardi at the Stone Country and Mahbilil festivals in western Arnhem Land/Kakadu. We consider festivals as serving several purposes: Firstly, as a forum for cultural revival, reclamation, and maintenance, supporting language and song revival and reclamation work by local individuals, groups and Indigenous businesses. Secondly, as a forum for education and diplomacy, serving as powerful statements of Indigenous sovereignty, identity, law and diplomacy which educate the broader public. Thirdly, as a site for continuity and innovation of practice. We examine how performers in the Kimberley use Junba to transform society to address inequity and discrimination in wider Australian society, and performers in western Arnhem Land use Kun-borrk/Manyardi at festivals to support interdependence and reciprocity enacted as part of regional ceremonial practices and ideologies of being ‘different together’.

This chapter explores the development of youth music media and music festivals in Australia, and the synergies between them. This includes the national expansion in the 1990s of public youth radio station Triple J, and its ABC television counterparts rage and Recovery, in parallel with a new wave of music festivals like the Big Day Out, Homebake and Livid. This infrastructure and these events were central to a period of transition for Australian popular music. Local alternative scenes developed into a translocal industrial sub-sector, marketing a distinct national identity and incorporating urban and regional youth audiences. Cultural institutions and practices established during this time, such as the modern music festival and the celebration of ‘homegrown’ Australian artists, continue to be influential. This chapter draws on secondary texts and scholarly literature to map and connect these developments, which are analysed using scene theory.

This chapter explores the music histories of two internationally recognizable Australian sites – The Sydney Opera House and Uluru. By examining music’s relationship with place, the chapter discusses millennial-old musical histories, early colonial negotiations and contemporary musical encounters. The world-renowned Sydney Opera House opened to gala performances, protest and acclaim in 1973. Positioned on Sydney Harbour, the site has variously been known as Bennelong Point and Tubowgule, has fostered music making for millennia, and continues to be symbolic of Australia’s musical identity. Uluru (formerly known as Ayers Rock) is a Dreaming site and geological phenomenon in Australia’s geographical ‘Red Centre’ with long-established importance in Anangu songlines, which also holds significant symbolic value in contemporary music making. Centring this account in place, the chapter explores the musical encounters that have shaped music in Australia across time, drawing attention to the acoustic possibilities of Country, people and stories of the past.

The performance of ‘Chinese music’ in Australian has a long and varied history. Performances of sonic arts which display a Chinese origin or connection range across various genres including classical, folk, opera, popular and sacred music. The performers are and have been equally diverse, including immigrants, international students, visiting artists and cosmopolitans from mainland China, the Sinosphere and the population of ‘Chinese overseas’, as well as people born or permanently residing in Australia of both Chinese and non-Chinese heritage. This chapter focuses on contemporary practice of different genres and on ethnographic examples from our own experience, but as space and historical records allow, we also look back in time. Our discussion illustrates some of the main ways that music has served to enhance social connections within and beyond Australia’s Chinese community, including within an Australian sociocultural fabric that has increasingly acknowledged and valued cultural diversity and multiplicities of cultural identity.

This concluding chapter considers the dynamics of music and place, issues of diversity, and the impact of Indigenous artists on building bridges to a whole history of music in this place. Reflecting on the four interlinked themes guiding this Cambridge Companion to Music in Australia: Continuities, Encounters, Diversities, and Institutions, it takes up musical threads not covered elsewhere in the volume, discussing pub rock and hip hop to consider dynamics of exclusion, inclusion, and identity. In advocating for a move away from anthropocentrism toward ecocentrism in considering the relationships between music and the place now known as Australia, it simultaneously foregrounds unresolved tensions associated with Indigeneity, settler-colonialism, and prejudice in music that are ultimately intertwined with concepts of place and belonging.

This chapter explores two important interlinked strands in relation to Australian children’s music—children’s music informed by music education philosophy and pedagogy and children’s music informed by popular music. The chapter focuses on music for young children made by adults rather than music that children independently create for themselves. It also centres on television as a medium for engaging children with music. We begin with a social and cultural exploration of the main influencer of this genre, the Australian Broadcasting Corporation (ABC) children’s television program Play School. We position this icon of Australian children’s culture as a leader in the development of children’s music, specifically linked to an educational agenda. We then explore the ways children’s music and the music industry intersect with a focus on two other popular Australian children’s television programs: Bluey and the variety of television series produced by children entertainers The Wiggles. Finally, we turn to how these programs represent race and otherness through song and ask questions about how these children’s programs attempt to empower both Indigenous and non-Indigenous children to sing, think and embody positive understandings about race in Australia.

Country music is one of Australia’s oldest popular music forms, stretching from the 1920s (when it was known as hillbilly) to today. It also shows a remarkable continuity of tradition. Despite country music’s reputation as being politically conservative and white, in Australia country has often pursued a progressive agenda and has featured many Aboriginal and women artists. Songwriters have used country music’s robust musical forms to tell richly detailed and diverse stories about life in Australia, from rural labour, to urbanization, to sexual and racial double standards, to economic woes, to familial bonds, to the ravages of the climate. Despite this rich history, and the genre’s rootedness in place, there remain many anxieties surrounding country music to do with its perceived ‘Americanness’, itself symptomatic of larger anxieties around national identity. While hillbilly music originated in America, musically, lyrically and culturally it has developed in new and fascinating ways in Australia.

Between 1886 and 1889, the renowned mixed vocal ensemble, the Fisk Jubilee Singers, of Tennessee, USA, toured Australia and New Zealand. The Singers’ concerts featured polished arrangements of spirituals, a unique African American form of religious folk song. These performances sparked a conversation about the boundaries of race and the transformative potential of the spiritual for those who embraced the genre within the Australian context. Over the century that followed, often but not always with the support of white missionaries, Indigenous groups employed the songs in various ways: as anthems of emancipation; to stir sympathy among white audiences; as a means of securing space on Australian concert stages and over the air, and to call out the Australian government’s racist policies. Hence, the Fisk Singers’ tour of Australia set into play both performance practices and discourses about the power of Westernising non-European music that fit easily within Australian assimilationist social ideology. Yet tensions would noticeably arise around the mid twentieth century between those who championed spiritual singing as a pathway to assimilation and touring African American recitalists such as Paul Robeson who viewed the cultural value of the songs in starkly different terms.

This chapter discusses how historical exchanges with Makassan and other seafaring peoples from beyond the Arafura Sea remain a profound influence on Yolŋu music and culture that endures to this day. We explore how Yolŋu people, through their enduring ceremonial traditions, elaborately integrate song, dance and design elements to recount exchanges with Makassan seafarers, the boats in which they sailed, and the goods they carried. We also discuss how, since the mid-1980s, this autonomous history of Yolŋu exchanges with foreigners has been remembered and continues to inspire new forms of Yolŋu cultural expression that overtly reach out across cultures. Our approach is informed by our long history of researching Yolŋu song in all its forms and working together to document the Yolŋu public ceremonial song tradition known as manikay. Garawirrtja’s expertise is further grounded in his extensive training and practice as a Yolŋu elder and ceremonial singer of the manikay tradition, who maintains hereditary songs that recount Yolŋu contact histories with Makassan and other seafarers.