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2017 | OriginalPaper | Buchkapitel

3. Songs of Social Protest and Lyrics

verfasst von : Dario Martinelli

Erschienen in: Give Peace a Chant

Verlag: Springer International Publishing

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Abstract

The focus of this chapter is the lyrical dimension of SSPs, that is, the aspect that tends to be analyzed most often within existing research on these repertoires. It is claimed here that the historical development of SSPs (which departs from early 19th century, when an appropriate and modern idea of “popular music” is established) was brought to completion during the 1960s, with the final establishment and overall dominance of four main typologies of lyrics: an analytical type, which discusses a topic in a detailed, focused way (generally during the strophes) and then generally offers a “tagline”-styled prescription (generally in the refrain); a spiritual type, which is emotionally involved but operatively passive, where the main “action plan” is that of asking, praying, waiting or hoping for social change; a universalistic type, a less analytical type of song, with a general, metaphorical (and sometimes anti-ideological and nihilist) lyrical approach, that however gains more on the side of the adaptability to various contexts of the message; and a satirical type, a category that may use any of the above strategies, plus specific ones, to a comic, sarcastic effect: as we know from the whole history of human art, satires and parodies have been among the most effective vehicles for social protest.

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Fußnoten
1
In fact, the whole I borghesi, of which the mentioned song is the title track, is a concept-album about the Italian middle-class.
 
2
A short explanation is possibly called for here, for the few readers who may be unaware of the difference between the two formats. The strophe-refrain structure is an essentially narrative form. It tells a story and, in the refrain, presents the listener with a usually catchy musical statement (rescue, catharsis, or otherwise). It is a “pleasure that comes after hard work” type of structure: typifying examples for this format are Bob Dylan’s “Like a Rolling Stone” or Elton John’s “Don’t Let the Sun Go Down on Me”, two songs that really make one wait and long for the catharsis of the refrain, after an elaborate construction of the pathos in the strophes. The chorus-bridge form is by contrast more exclamatory, starting right away with the catchy passage, then proceeding to a more meditative state. In contrast with the strophe-refrain, the structural motto is more like “Seize the day!”, and good examples are The Beatles’ early hits like “I Wanna Hold Your Hand” or Tin Pan Alley classics like “Blue Moon” (for more details, see Fabbri 2002: 108–131).
 
3
I have been hesitating a little before choosing this term. “Universalism”, as a word, is associated with more than one philosophical doctrine, related particularly to law and to religion. Besides the meaning of the word itself, which already connotes an ideological inclination “to fit everywhere”, we can also use the theological application as a metaphor: whereas, indeed, religious universalism promotes “universal principles” of most beliefs, and assemble all religions in an inclusive manner (for instance, by maintaining that, in the end of the day, they are all after an idea of “God” and a—generally post-mortem—salvation of the soul), the universalistic SSP tends to treat all forms of social struggle as different variants of a common search for justice, truth and love.
 
4
For more on the role of youth counterculture in popular music’s consumption, and particularly its development in the 1960s, see Shuker (2005: 193–216).
 
5
Lennon must have held this conviction all his life, if, at the time of his very last interview for the American RKS Radio Station (on the 8th of December 1980, a few hours before he was murdered), he was still proudly repeating his complete abstention from voting. In addition, although the current solidity of the “Political Lennon” myth might make it hard to believe it, a thorough look at the many interviews released by the ex-Beatle and his wife Yoko Ono during the three years (1969–1972) of their supposedly intense political commitment, hardly reveals anything more than two hippie artists, fascinated by positive thinking and “the cosmic solution”, who were very eager to make a post-modern “happening” out of peace. Sadly, when it comes to “making a point”, the couple would show a frustrating naivety towards the ideas they would promote (including the opinion, stated in the occasion of their famous Bed-In campaign, that all Yoko Ono would have needed to stop Hitler was spending a night with him).
 
6
It is certainly no coincidence that the band name “Shturcite” means in Bulgarian “Crickets”.
 
Literatur
Zurück zum Zitat Fabbri, Franco. 2002. Il suono in cui viviamo. Roma: Arcana Editrice. Fabbri, Franco. 2002. Il suono in cui viviamo. Roma: Arcana Editrice.
Zurück zum Zitat Martinelli, Dario. 2013a. La canzone di protesta sociale come genere musicale: proposte per una classificazione semiotica. Lexia 13–14: 227–242. Martinelli, Dario. 2013a. La canzone di protesta sociale come genere musicale: proposte per una classificazione semiotica. Lexia 13–14: 227–242.
Zurück zum Zitat Martinelli, Dario. 2013b. Popular music, social protest and their semiotic implications. New Sound 42/II: 41–52. Martinelli, Dario. 2013b. Popular music, social protest and their semiotic implications. New Sound 42/II: 41–52.
Zurück zum Zitat Shuker, Roy. 2005. Popular Music: The Key Concepts. London/New York: Routledge. Shuker, Roy. 2005. Popular Music: The Key Concepts. London/New York: Routledge.
Metadaten
Titel
Songs of Social Protest and Lyrics
verfasst von
Dario Martinelli
Copyright-Jahr
2017
DOI
https://doi.org/10.1007/978-3-319-50538-1_3