The Singing Revolution

Describes Estonia's peaceful struggle for freedom from Soviet occupation during 1986 and 1991 through patriotic rallies with music and songs.

The Power of Song shows how the people of Estonia, Latvia, and Lithuania confronted a military superpower and achieved independence in the Baltic �Singing Revolution.� When attacked by Soviet soldiers in public displays of violent force, singing Balts maintained faith in nonviolent political action. More than 110 choral, rock, and folk songs are translated and interpreted in poetic, cultural, and historical context. Watch the trailer: http://www.youtube.com/watch?v=Gh7vFFjK0rc

Tells the story of Estonia's non-violent struggle for freedom from Soviet occupation. Song was the weapon of choice in 1987-1991 when Estonians wanted to end the occupation. The Singing Revolution is the name of the step-by-step process that led to the reestablishment of Estonian independence in 1991, a non-violent revolution that overthrew a very violent occupation. It was called the Singing Revolution because of the role that singing played in the protests of the mid-1980s. Singing had always been a major unifying force for Estonians during the 50 years of Soviet rule. It began with the Laulupidu song festival in 1947 and a poem set to music that escaped the Soviet censors and became the rallying song of the people. The poem, written by Lydia Koidula, was Mu isamaa on minu arm (Land of my fathers, land that I love). The composer was Gustav Ernesaks. Includes archival film footage and commentary from many survivors of the era.

Laura Mason examines the shifting fortunes of singing as a political gesture to highlight the importance of popular culture to revolutionary politics. Arguing that scholars have overstated the uniformity of revolutionary political culture, Mason uses songwriting and singing practices to reveal its diverse nature. Song performances in the streets, theaters, and clubs of Paris showed how popular culture was invested with new political meaning after 1789, becoming one of the most important means for engaging in revolutionary debate.Throughout the 1790s, French citizens came to recognize the importance of anthems for promoting their interpretations of revolutionary events, and for championing their aspirations for the Revolution. By opening new arenas of cultural activity and demolishing Old Regime aesthetic hierarchies, revolutionaries permitted a larger and infinitely more diverse population to participate in cultural production and exchange, Mason contends. The resulting activism helps explain the urgency with which successive governments sought to impose an official political culture on a heterogeneous and mobilized population. After 1793, song culture was gradually depoliticized as popular classes retreated from public arenas, middle brow culture turned to the strictly entertaining, and official culture became increasingly rigid. At the same time, however, singing practices were invented which formed the foundation for new, activist singing practices in the next century. The legacy of the Revolution, according to Mason, was to bestow new respectability on popular singing, reshaping it from an essentially conservative means of complaint to an instrument of social and political resistance.

Why 33? Partly because that's the number of rotations performed by a vinyl album in one minute, and partly because it takes a lot of songs to tell a story which spans seven decades and five continents - to capture the colour and variety of this shape-shifting genre. This is not a list book, rather each of the 33 songs offers a way into a subject, an artist, an era or an idea. The book feels vital, in both senses of the word: necessary and alive. It captures some of the energy that is generated when musicians take risks, and even when they fail, those endeavours leave the popular culture a little richer and more challenging. Contrary to the frequently voiced idea that pop and politics are awkward bedfellows, it argues that protest music is pop, in all its blazing, cussed glory.

Considered by many to be the greatest Irish song poet of her generation, Máire Bhuí Ní Laeire (Yellow Mary O’Leary; 1774–1848) was an illiterate woman unconnected to elite literary and philosophical circles who powerfully engaged the politics of her own society through song. As an oral arts practitioner, Máire Bhuí composed songs whose ecstatic, radical vision stirred her community to revolt and helped to shape nineteenth-century Irish anti-colonial thought. This provocative and richly theorized study explores the re-creative, liminal aspect of song, treating it as a performative social process that cuts to the very root of identity and thought formation, thus re-imagining the history of ideas in society.