The Beatles’ film Yellow Submarine (1968) reflects conflicts between conventional society, represented by classical music, and rebellious youth culture, represented by other musical types, such as folk and pop (subsumed under the term ‘vernacular’). Taking their inspiration from the song ‘Yellow Submarine’ (Revolver, 1966), the filmmakers created a narrative for a psychedelic ‘hero’s journey’ from existing Beatles songs. This article discusses how the musical codes that symbolise different groups are used to mediate between divergent elements in both the film and contemporary society, by referring to such elements beyond the film as the Beatles’ comprehensive body of songs (which in itself forms a kind of mythology) and cultural events of the time. In Yellow Submarine, the Blue Meanies imprison Pepperland by immobilising all producers of music, whether ‘classical’ (the string quartet led by the elderly Lord Mayor) or ‘vernacular’ (Sgt. Pepper’s Lonely Hearts Club Band). The Beatles are able to free Pepperland by manipulating and ultimately uniting the musical codes – an idealistic message for the ‘real world’ to heed.

This special issue of Popular Music has its origins in a seminar organised at the University of Stirling in 2004. This meeting, one of a series on cultural policy, brought together researchers from a number of European countries who were asked to describe state music policy in their respective countries and to reflect on what differences, if any, such policies had made to recent national music history. As the seminar’s organisers, we were interested in a couple of issues: first, how policy approaches to popular music had changed since it first began to appear on the European political agenda in the 1970s; second, how local political and cultural conditions had affected ideas of what popular music policy could or should be.

In the late 1960s and early 1970s, the articulation of politics and sound became explicitly marked during the civil rights transition to embryonic types of racial nationalism, black power and the novel forms of ‘citizenship’ implied therein. Music mediated and registered these critical shifts in political outlook, structural change and black collectivity. Yet, despite the power of black soundings to communicate or gesture toward a particular political sensibility, black popular music in particular remained elusive to those political workers most invested in identifying the articulations of popular sound aesthetics and the masses. Popular music, and soul culture more generally, frustrated nationalist efforts at enlisting the black masses, a failure that paradoxically reflected black nationalism’s inability to appeal to and enlist the political potential of the mass black public that it so valorised. %This article explores the political-aesthetic interface particularly as it played out in the relationship between cultural nationalism and black popular music. This relationship offers a powerful index of the correspondence and dissonance between the political intentions of nationalist political workers and the political desires of the urban masses. It is argued that both the formal attempts at producing revolutionary cultural products and the broader influence and reception that black nationalist politics had within the field of black popular culture were in significant ways less communicative of collective political will and desire than emergent popular musical formations.

In February 2003, a woman’s body became the focal point for public debates about religious authority, freedom of expression, women’s rights, and the future of Indonesia’s political leadership. At the centre of these debates was Inul Daratista, a twenty-four-year-old popular music singer/dancer from East Java, whose dancing was described as ‘pornographic’ and therefore haram, forbidden by Islam. In this essay, I describe how and why Inul’s dancing body became a central symbol in debates about religion, culture and politics in the years following the fall of Indonesian ex-president Suharto in 1998. In the highly mediated sphere of popular culture, ‘Inulmania’ contributed to a new dialogic space where conflicting ideological positions could be expressed and debated. Inul’s body became a stage for a variety of cultural actors to try out or ‘rehearse’ an emergent democracy in post-Suharto Indonesia. A case study of popular performer Inul Daratista illuminates contemporary ‘body politics’, in which human bodies invested with diverse meanings and values have powerful implications for discourses about Islam, pornography, women’s bodies, state/civil relations in Indonesia, and changing forms of media.

This article describes a specific history of technological mediation in the circulation of popular music by examining local practices of listening to recordings in Japanese kissaten (often shortened to kissa and meaning, loosely, ‘coffeehouse’). In postwar music kissaten, Japanese listeners were socialised to recordings of foreign music through new modes of hyper-attentive listening. While jazz kissa (though famous as crucibles for radical pro-democracy politics and the explosion of modern urban cool in post-war Japanese cities) encouraged local listeners to develop musical appreciation through the stylistic classification of distant recorded sources, later experimental music kissa helped forge unique local performance scenes by disturbing received modes of generic classification in favour of ‘Noise’. I recount the emergence of a genre called ‘Noise’ in the story of a 1970s Kyoto ‘free’ kissa Drugstore, whose countercultural clientele came to represent ‘Noise’ as a new musical style in its transnational circulation during the 1990s. This ethnographic history presents the music kissa as a complicated translocal site that articulates the cultural marginality of Japanese popular music reception in an uneven global production; but which also helps to develop virtuosic experimental practices of listening through which imported recordings are recontextualised, renamed and recreated.

Popular music policy making incorporates the art and rationality of ‘governmentality’. In doing so it seeks to move beyond benign policy making efforts and some of the prevailing approaches to cultural policy studies – primarily arts policy – to apply interventionary strategies into the space dominated by global recording companies. Major recording companies and the business-as-usual approach of Return on Investment dominates local and national popular music through the macro-level perspective of global trade regimes, thereby avoiding the micro-level activities needed by citizens locally. Critical approaches to the potential loss of localised music production in the face of globalisation are drawn from the heterodox, interdisciplinary schools of institutional economics which, in this case, uses instrumentalism to create a model that insists on research-based popular music making policies that respond to citizen needs. Using examples from the Australian experience, the Instrumental Policy Behaviour Process (IPBP) is proposed as a model for generating localised, resource-allocating approaches to popular music policy making.

Most of the existing literature on metal approaches the subject from a sociological, anthropological or historical perspective, dedicating more attention to the surrounding musical (sub)cultures and their transformations than to the songs and music itself. This essay addresses this gap in recent metal scholarship by examining issues of sound, text and identity in one of the most influential and popular metal bands of the post-grunge era, Korn. I interpret possible meanings within ‘Hey Daddy’, a track from Issues (1999), based on the relationships among the music, both as pitch and sound/timbre, and the text. In addition, I explore different processes of identification, offering an assessment of identification in the genre of metal and challenges in respect to listener identity in ‘Hey Daddy’.

This article examines the intersections of music policy and citizenship in the Caribbean island of Barbados. The article focuses on the development of music policy from the late 1970s to the early 2000s. It is argued that it is possible to trace efforts made by Barbadian state managers to shape citizenship. However, these efforts at defining an ideal Barbadian citizen should not be understood exclusively in national terms. In fact, the article demonstrates that the ways in which national identities in Barbados are constituted through calypso and soca performances have their roots in global shifts in development policies. Therefore the article integrates a three-tiered focus. It considers national policy decisions, international policy decisions, and finally it examines the ways in which decisions taken at these levels shape and are shaped by what takes place within the calypso/soca music industry and within calypso/soca performance.

In Hindi cinema, love songs comprise the vast majority in an industry in which almost every film contains song and dance numbers. Often incorrectly characterised as narrative interruptions, these celluloid creations contain indigenous aesthetics and self-identifying cultural values, and employ contemporary cinematic techniques which impact film song content and context. How do these cinematic techniques intensify the viewing experience and allow traditional aesthetic ideals to coexist with contemporary codes relevant to a burgeoning Indian middle class and diaspora?

Beginning with an examination of traditional sources and contemporary values regarding music and emotion, I address the particularly important notion of displaying heart, often the centrepiece of thematic and dramatic tension as well as the love song soundtrack. As the primary emotional genre, I analyse the use of heart in romantic films and suggest a general typology of romantic film songs and their aesthetics, including commonly used musical motifs and codes.

Finally, I compare musical, cinematic and narrative components of the Indian romantic genre with those aspects of the American film musical, particularly in relation to cultural values and ideological differences. The iconic use of a couple-centric narrative is examined in relation to Indian displays of emotion, and love song duets are contextualised through description of several pervasive cinematic techniques used to heighten the emotional impact of songs on the audience. I conclude with a focus on the relationship between the song sequence and the narrative structure, particularly how this serves to intensify the narrative flow rather than interrupt it.

In this essay, I examine how aspects of rhythm and metre play a fundamental role in shaping and defining Led Zeppelin’s musical style. At the same time, I will show how Led Zeppelin was able to modify, manipulate, and develop pre-existing musical models and forms through various rhythmic and metric strategies. Comparative analyses will be used in an effort to show how Led Zeppelin’s flexible conception of rhythm and metre enabled the band to put their own stylistic ‘stamp’ on (i) specific musical genres (‘The Crunge’ and the song’s relation to James Brown-style funk), (ii) their riff constructions (‘Black Dog’ in relation to Fleetwood Mac’s ‘Oh Well’), and (iii) their cover versions (‘Dazed and Confused’). Drawing upon my analytical points, I re-visit the complex issues that persist regarding the possibility that Led Zeppelin even has an ‘original’ or ‘unique’ style given their often overt reliance upon earlier musical models and forms. Therefore, in my conclusion, I argue that the development of any artist or group’s individual style necessarily involves the ability to assimilate and transform pre-existing musical features – features such as rhythm and metre – in novel ways and where issues relating to musical style intersect with influence.

The Beastie Boys are usually described as the white hip hop group who helped break rap to a broad-based white audience. Rarely is it acknowledged that the Beasties all came from Jewish backgrounds. This article examines the implications of the Beastie Boys’ Jewishness. The Beasties can be placed in a long history of Jewish entertainers reworking black music for white American audiences. By the 1980s, Jews in the United States had been assimilated into whiteness, yet it is clear that the memory of discrimination lived on. The members of the Beasties played with whiteness – performed in whiteface – while being very aware of their own Jewishness and the implications of this. With the advice and mentoring of African American Russell Simmons and the Jewish Rick Rubin, the group gained respect in the black community as legitimate rappers and then set out to perform as uncivil rock performers for white audiences. This article argues that the Beasties’ Jewishness was central to their success as the group that brought rap to a mainstream white American audience.

Much has been written about the cultural, social and political impact of German popular music within the country, but the role of German popular music outside of Germany has not been sufficiently examined. The research presented here is designed to investigate an example of Germany’s export of contemporary popular music as state-sponsored promotion of its national (pop) culture. San Francisco’s weekly radio programme Radio Goethe – The German Voice, which distributes popular music from German-speaking countries to English-speaking audiences, is explored. The main purposes of this programme are to portray a modern Germany to a foreign audience and to arouse interest in the country. The weekly 60-minute series began airing in 1996 and is sponsored by the German federal government. Radio Goethe is carried by over thirty college radio stations in the USA, Canada and New Zealand, and in 2004 the German creator and host of the series received a Federal Cross of Merit (Bundesverdienstkreuz) for his intercultural work. This article briefly documents the history of the series and critically examines the presentation, style and language of the music. The results of qualitative research on the meanings that listeners assign to the music – based on questionnaires and focus group interviews with American members of the show’s audience – are presented. This case study is framed within existing debates about the relationships between popular music, national identity, cultural representation, and state-supported music export. Data from interviews with the founder of the show and the cultural ambassador of Germany in San Francisco are analysed to clarify the goals of and assumptions behind the radio series.

Although tremendously popular, Great Britain’s long-term icon Cliff Richard has been widely neglected by popular music studies. This article aims to correct this omission by introducing an argument that claims that Cliff Richard portrays himself to a considerable degree as a saviour figure. Evidence for this thesis will be drawn from three meaningful dimensions in popular music: song lyrics, pictorial self-representations, and image components. These three areas can be shown to be semantically concordant in presenting Cliff Richard as a redeemer. While the promise of redemption by the singer persona is a recurring motif in his song lyrics, this assurance gets repeated in pictorial representations that make allusions to Jesus Christ (through posture, lighting, and elevation) and is further reinforced by a number of components of Richard’s image such as the (apparently) incorruptible body, the asexuality, and the demonstrative benevolence towards the sick and poor. The combination of these sign-complexes creates a meaningful pattern around the singer that sets him apart as a surrogate saviour.

This paper examines the recent NSW state government reassessment of the role of live music venues, and the gradual inclusion of live music within broader urban cultural policy across Australia. Focusing on Sydney, it maps the live music venue at the intersection of competing policy agendas, alternatively viewed as ‘vibrant’, exciting sites that represent a rejuvenated inner-city culture; or as sites of disruption, encouraging anti-social activity on the margins of legality (or sometimes both). The ‘rehabilitation’ of live music in the eyes of key government sectors was not simply a matter of ‘good’ cultural policy, but the result of a combination of many factors. The paper documents and analyses a six-year campaign by various stakeholders to implement noise, building code, late-night trading and liquor law reforms designed to ensure the survival of live performance venues and scenes.

Progressive rock of the early 1970s has been demonised as a nadir in the history of rock primarily because of the ambitions of progressive rock musicians. Critics have interpreted these ambitions as attempts to elevate rock music to the level of high art in order to gain cultural accreditation from an unspecified cultural elite. This interpretation is further compounded by the common notion that progressive rock’s subject matter is dominated more by individualistic quests for spirituality than by socio-political critique, resulting in a stereotype of progressive rock as apolitical, pretentious and conventionally upwardly mobile. Critics who have propagated this stereotype – including some musicologists – have misunderstood the countercultural politics of young musicians during this era and have overlooked the highly developed musical poetics of progressive rock that were in fact highly politicised. This paper examines four of the leading progressive rock bands of the early 1970s – Emerson, Lake and Palmer, King Crimson, Genesis and Yes – and reveals the nasty side of progressive rock: a scathing criticism of rampant militarism and social conformity that runs counter to the prevailing narrative in which the genre is dismissed as an escapist fantasy with an elitist agenda.

Popular music studies has rarely exhibited the kinds of disciplinary coherence found in closely related disciplines mostly due to the field’s adoption and adaptation of methodological and theoretical innovations from a variety of disciplines, notably sociology, cultural studies, anthropology, media studies and musicology. However, many commentators continue to seek disciplinary coherence without making any critical aesthetic distinctions between the medium and materials of popular music. Distinctions and interrelationships between the literal or material aspects of popular music and the social or cultural processes of making meaning from popular music are central to the definition of a particular but not exclusive field of analysis. Through such distinctions, the very category ‘popular music’ can be understood as a more flexible and supple distinction based on an understanding of methods of construction, production and mediation in specific relation to the technical, contextual and sociological aspects of music. I use different performances of ‘Hound Dog’, the practices of ‘turntablism’, and the exigencies of Muzak as examples for analysis offering ways in which the aesthetic, material and contextual aspects of popular music can be understood in order to incorporate the actual sound of music into the analysis of its social, cultural and musical construction.

The Finnish government has historically been active in regulating the practices of popular music. At the same time, the music industry, rock media and musicians have traditionally insisted on markets free from state intervention. This article focuses on the history of the interrelationship between cultural policy and popular music, especially rock exports, in Finland. It argues that the high level of organised forms of culture and the lure of internationalism form the historical basis for the nation-state–popular music relationship in Finland. Following the demands for ‘competitive society’ in the 1990s and the international breakthroughs of Finnish pop and rock music performers after 2000, this relationship has intensified. Contemporary policy is in many ways healthier than in the past, yet it also raises crucial questions about hierarchies and identity relationships in popular music and society.

In this article, I discuss aspects of national identity in the performance style of the German rock band Rammstein from the perspectives of imagery, vocal style and the textual content of their songs. Investigation into Rammstein’s music reveals transformations of signifiers from earlier German performance styles and earlier textual themes that the band use as a means of relocating notions of German identity into their own performances. The adoption of national German signifiers enables Rammstein to establish connections between the band and the growth of national awareness among German youth who follow them. In this way, marketing and promotion of notions of a new national German identity to generations unaware of the origins of neo-romantic, national German signifiers in Rammstein’s music supports a successful commercial enterprise that, I argue, runs close to boundaries existing between national and nationalist.

Technological change has had a significant effect on market structure and management strategy in the content industry. This paper presents a survey of changes in firm organisation and marketing strategy in the Japanese music industry from a historical perspective. The market structure has changed from vertical integration within a closed system to vertical separation within an open system due to an increase in distribution channels. In addition, developments in the media have led to changes in the marketing strategies of record companies, and this has accelerated the rate of turnover of hit music. Record companies thus need to revise their marketing approach to match the change in sales pattern.

The New Zealand popular music industry has recently undergone impressive growth, and is poised to make a significant international impact. Two aspects of this newly privileged position are examined. First, broadly sketching twenty years of developments, I argue that Government willingness to get behind the local industry, especially the role of the post-2000 Labour Government, is a crucial determinant of the present success story. Secondly, I consider the debated relationship between local music and New Zealand cultural identity, with particular reference to two prominent musical styles: Kiwi ‘garage’ rock, and Polynesian-dominated local rap, reggae and hip-hop-inflected music. I argue that the local must not be overly valorised, and that it is necessary to distinguish between ‘local music’ as a cultural signifier and locally made music, with both worthy of support.