This article explores the representation of women electric guitarists on Instagram. It examines the ways in which their practices as electric guitarists are represented and surveys the spectrum of gender expressions represented on Instagram. It also considers the interconnectedness between these representations and their significance. The research findings are based on textual analysis of the Instagram content of sixteen electric guitarists of varying ages, success levels, and career stages. The findings show that Instagram is a platform through which a multiplicity of representations of women electric guitarists can be observed that can contribute to a deeper, more nuanced understanding and narrative. This article demonstrates that Instagram is an important site of analysis in its ability to contribute to shaping the discourses around gender and the electric guitar and the normalisation of diverse individuals occupying this role.

In 2018, Barbra Streisand released her 36th studio recording, Walls. The album's songs, a mixture of originals and covers, focus on the cruelty of President Donald Trump. In orchestrating and celebrating a particular set of positive feelings—love, hope, and longing—Walls, like much of Streisand's work, is deeply sentimental. Understanding our current political crises, Walls asserts, is more an act of sympathy than intellect; we must “feel the tears” that have been cried. Using Walls as the focus, this essay explores the ways Streisand's sentimentality has always been intertwined with her political activism. This fusion is not unique to Streisand, and my essay here is intended to show how deeply rooted the connection between sentimentality and politics has been in US American cultural history. From its development as an independent philosophical idea in the eighteenth century, through its nineteenth century popularization via women-authored novels, sentimentality has always had a political valence as well as a racialized character. I trace this sentimental–political aesthetic, what Jennifer Williamson, Jennifer Larson, and Ashley Reed call the “sentimental mode,” through two key recordings from the 1960s and 1970s: “People” and “Evergreen.” I then turn to Walls, which uses music to instruct listeners in the affective identification with the suffering of others. However, in its focus on racial others—such as immigrants from the global South—Walls also brings with it the problematic racial legacy of sentimental politics where genuine concern for the downtrodden was mixed with essentialist ideas of racial identity and hierarchy.

Music streaming platforms are complex socio-technical infrastructures that co-construct cultural production, distribution, and reception. Different contributions have highlighted that artists, producers, and operators may implement optimisation processes, based on their algorithmic imaginaries, to align their music to the modes of listening and categorisation imposed by algorithmic media. Drawing on thirty-nine semi-structured interviews with producers, songwriters, recording industry professionals, and listeners who are heavy users of streaming platforms, this paper reconstructs the social life of a platform-optimised song. Bridging perspectives from science and technology studies and media studies, we investigate the network of relations between human and non-human actors that contribute to the circulation of a platform-optimised song during a four-phase life cycle: creation, industry mediation, platform mediation, and reception. The findings highlight multiple forms of power asymmetries at each stage, recursive dynamics, the erosion of artistic autonomy, and the collaboration of humans and non-human agents to transform music tracks into datafied products.

This article explores the key standards identified by songwriters, collaborative artists, and music industry representatives in the commercial pop and Schlager sectors, along with the platform-centric myths they implicitly address. We first provide a theoretical overview of collaborative songwriting and platformisation. Through original interviews and ethnographic observations, we examine two primary platform standards: streaming and social media. We emphasise the growing significance of collaborative songwriting in the streaming era, particularly through songwriting camps, and the pervasive use of social media in creative and economic contexts. Our analysis demystifies two prevalent myths. The first myth concerns the ambiguous role of intermediaries, especially publishers, who act as new service points for efficient billing and songwriting facilitation. The second myth addresses TikTok’s success and its declining conversion rates for streaming.

Drawing on focus groups conducted with musicians based in England, we discuss how musicians with backgrounds in different genres evaluate the effects of a range of music-related digital platforms on musicians and music culture. Alongside criticisms, some of them familiar from recent public debate and academic research, we identify a number of more ambivalent and even positive perspectives on the platformisation of music. We analyse the divided responses of our focus group participants under three main headings: attitudes towards music streaming platforms and record labels; attitudes towards social media and short video platforms, in particular, their use as promotional and branding mechanisms; and attitudes towards the abundance of data available to musicians from these various kinds of digital platforms. In our concluding comments, we consider the possible objection that musicians’ ambivalent and sometimes positive appraisals might represent misguided or mistaken perspectives concerning the effects of platformisation.

Short-form video platforms have reshaped the practices of record companies and music streaming services, giving rise to new cross-audiovisual platform ecosystems. This article adopts the concept of the ‘platform adaptor’ to analyse how music industry practitioners and content producers in China have adjusted their production, distribution, and promotion strategies in response to the affordances of this emerging industrial ecosystem. It discusses the practices of staff who work with musicians to construct ‘hot songs’ (热歌) that can gain popularity across audiovisual platforms and music streaming services. Connecting theoretical ideas about affordance, platform ecologies, and adaptation, this article contributes to research on how cultural forms are ‘optimised’ to be more amenable to the requirements of platforms. The findings demonstrate that emotional encoding has become a pivotal mechanism through which musical commodities gain value as production processes increasingly conform to shareable short-form video formats within the platform economy.

Imagine popular music cultures in the mid-2020s without digital platforms: no song snippets as part of TikTok trends, no Spotify playlists, no music videos on YouTube, no concert streams on Twitch, and no reels and stories on Instagram. Since the mid-2000s, web-based communication and creativity have become increasingly dependent on a relatively small number of digital platforms, which can now be understood as the sociotechnical nucleus of today’s internet (Dolata 2021). Platforms occupy a powerful position in modern media cultures, exerting a decisive influence on the exchange of information, processes of communication, and the organisation of work and markets, as well as creating digital spaces for social action (Dolata and Schrape 2023). Functional rules, defined by the tech companies behind the platforms, are expressed in the platforms’ interfaces and algorithmic logics (van Dijck et al. 2018). These functional rules do not determine the behaviour of cultural workers active on platforms, but they can substantially influence it – notably in the field of popular music. Due to the platforms’ pre-defined media formats, such as short-form videos, playlists, and similar content, it appears feasible to hypothesise that musicians endeavour to adapt their content – including songs, videos, visual media, and lyrics – to achieve optimal visibility within the digital spaces facilitated by these platforms.

Each year, twice a year, musicians flock to the Catskill Mountain hamlet of East Durham, New York, transforming this otherwise sleepy town into a bustling site of music, dancing, and parties. East Durham is home to multiple Irish cultural festivals a year, but two stand out for their focus on Irish traditional music: the Catskills Irish Arts Week and the Northeast Tionól. These festivals, affectionately referred to collectively as “the Catskills,” are curious in their allure. Sprawled across a three-mile stretch of rural highway, most festival facilities are rundown and date to the heyday of the region in the first half of the twentieth century, when East Durham was an enclave of Irish American resort vacationers. Dotting the side of the road are more vacant and dilapidated buildings than there are in use. Yet, musicians attend each year with fervor, citing both the difficulties of the location and its pleasurable potentials as core to the “Catskills” experience. Drawing upon ethnographic observations and interviews, I examine this affective ambivalence and how it is structured by sensory qualities unique to the physical geography and infrastructure of the Catskill Mountains. Though these sensory experiences are characterized with a negative valence, they generate positive musical experiences, creative production, and deep sociality. I argue that this affective transformation occurs because the sensational features of the Catskills provoke reflexive encounters among musicians that resonate with and amplify values central to Irish traditional music making.

This article provides a snapshot of the Royal Carl Rosa Opera Company’s ‘Coronation’ tour in 1937, focusing particularly on the company’s time in Johannesburg. It considers the Carl Rosa’s tour as a ‘cultural colonisation’ endeavour on the part of the British Empire, aimed at reinforcing identity politics at a time when loyalty to the Empire was waning. The article examines the significance of the Carl Rosa’s tour within the broader context of British colonial relations and the Coronation celebrations of George VI in the Union. Central to its argument is the analysis of the tour’s commemorative programme, published by African Consolidated Theatres (ACT), which serves as a lens to understand the articulation of Dominion South Africanism amongst English-speaking audiences. Through an examination of primary sources and historical context, this article sheds light on the complexities of imperial encounters and the role of cultural exchange in perpetuating colonial power dynamics.

The career of the composer, performer, educator and diplomat Hans-Joachim Koellreutter was exceptionally varied, taking place over three continents. A refugee from Nazi Germany, he is primarily known for introducing serialism to Brazil. However, he not only returned to his native Germany for a short period but also lived and worked in India and Japan, before going back to Brazil. His life and work epitomize the role played by migrants in constructing a global diasporic network, illustrating both the promises and the shortcomings of global musical modernism. The consequences he drew, however, drove him to embrace a form of universalism that was at odds with the increasing ideological polarization of the 1970s and 1980s, notably in a Latin American intellectual climate dominated by dependency theory.

This article examines the role played by the Maggio Musicale Fiorentino as a kind of cultural laboratory for experiments in operatic staging in 1930s Italy. Founded in 1933, Florence's opera and arts festival was a key testing ground for ‘modern’ approaches both to set and costume design and to opera direction, two areas in which northern Europe (especially Germany) is normally held to have led the way, and through which the Maggio helped to reinvent Italian mise-en-scène as an act of independent, artistic creation. Setting the festival's overall project in the context of 1930s aesthetic, philosophical, and cultural debates about theatre, opera, and cinema, and drawing on a rich archive of as-yet-unexplored primary source materials, the article retraces an intellectual and cultural history of Italian staging c. 1930 that resonates productively with several present-day critical and scholarly concerns: from changing attitudes to the nineteenth-century operatic canon, to the early stirrings of Regietheater, to the intertwining histories of opera and film.