Oral and Written Transmission in Ethiopian Christian Chant

Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linked to individual notational signs. At a later stage of training each one copies out a complete notated manuscript on parchment using medieval scribal techniques. But these manuscripts are used primarily for study purposes; during liturgical celebrations the chants are performed from memory without books, as seems originally to have been the case also with Gregorian and Byzantine chant. Finally, singers learn to improvise sung liturgical poetry according to a structured system of rules. If one desired to imitate the example of Parry and Lord, who investigated the modern South Slavic epic for possible clues to Homeric poetry, it would be difficult to find a modern culture more similar to the one that spawned Gregorian chant.African and African American StudiesMusi

Transitioning Between Audience and Performer: Co-Designing Interactive Music Performances with Children

Live interactions have the potential to meaningfully engage audiences during musical performances, and modern technologies promise unique ways to facilitate these interactions. This work presents findings from three co-design sessions with children that investigated how audiences might want to interact with live music performances, including design considerations and opportunities. Findings from these sessions also formed a Spectrum of Audience Interactivity in live musical performances, outlining ways to encourage interactivity in music performances from the child perspective

In Praise of Eclecticism: Relational Thinking and Theoretical Assemblage

In this essay I trace a path through the intellectual history of the last thirty-five years by using the idea of relationality to connect widely different theoretical frameworks that have been used in the fields of ethnomusicology and musicology. These perspectives are all part of a generalized move away from the fixity of structuralism and towards more contingent, dynamic, and anti-foundationalist modes of understanding power, identity, embodiment, technology, and the sensory. Although philosophical perspectives must be addressed, I am fundamentally more interested in exploring the application of these ideas to empirical work—historical and ethnographic. To this end I sing in praise of theoretical eclecticism: the practice of selecting the most productive ideas from philosophy, social theory, and other fields, according to how well they can illuminate and frame an empirical project. To borrow a concept from a recently fashionable philosopher, I suggest that creating theoretical assemblages with clear points of connection to the principle topic of research might serve us well. Deleuze famously advocated for a rhizomatic rather than arborescent understanding of interconnection: “unlike trees or their roots, the rhizome connects any point to any other point, and its traits are not necessarily linked to traits of the same nature; it brings into play very different regimes of signs, and even nonsign states” (Deleuze and Guattari 1987, 21). Or more pithily: “We’re tired of trees. We should stop believing in trees, roots, and radicles. They’ve made us suffer too much” (15). Assemblages, for Deleuze and Guattari, are non-hierarchical consistencies that develop among these connections and they may link different strata. After tracing an outline of the legacy of relational thinking I will show how and why I have applied an anthropological assemblage theory of ethics and morality to my work on Malian balafonist Neba Solo in conjunction with older social and cultural theories. This essay also addresses the limits of Deleuze and Guattari’s concept of assemblage, and philosophical perspectives more generally, as resources for socially engaged empirical musical studies. The need to engage issues of power, inequality, diversity and gender inequality, I argue, requires engagement with the social sciences, such as sociology, anthropology, and economics. Emphasis on these social theoretical resources encapsulates one historical difference between musicology and ethnomusicology in terms of relational thinking

Dissecting the Shared Genetic Architecture of Suicide Attempt, Psychiatric Disorders, and Known Risk Factors

Background Suicide is a leading cause of death worldwide, and nonfatal suicide attempts, which occur far more frequently, are a major source of disability and social and economic burden. Both have substantial genetic etiology, which is partially shared and partially distinct from that of related psychiatric disorders. Methods We conducted a genome-wide association study (GWAS) of 29,782 suicide attempt (SA) cases and 519,961 controls in the International Suicide Genetics Consortium (ISGC). The GWAS of SA was conditioned on psychiatric disorders using GWAS summary statistics via multitrait-based conditional and joint analysis, to remove genetic effects on SA mediated by psychiatric disorders. We investigated the shared and divergent genetic architectures of SA, psychiatric disorders, and other known risk factors. Results Two loci reached genome-wide significance for SA: the major histocompatibility complex and an intergenic locus on chromosome 7, the latter of which remained associated with SA after conditioning on psychiatric disorders and replicated in an independent cohort from the Million Veteran Program. This locus has been implicated in risk-taking behavior, smoking, and insomnia. SA showed strong genetic correlation with psychiatric disorders, particularly major depression, and also with smoking, pain, risk-taking behavior, sleep disturbances, lower educational attainment, reproductive traits, lower socioeconomic status, and poorer general health. After conditioning on psychiatric disorders, the genetic correlations between SA and psychiatric disorders decreased, whereas those with nonpsychiatric traits remained largely unchanged. Conclusions Our results identify a risk locus that contributes more strongly to SA than other phenotypes and suggest a shared underlying biology between SA and known risk factors that is not mediated by psychiatric disorders.Peer reviewe