Oliver Lovesey – författare

Popular Music and the Postcolonial addresses the often-overlooked relationship between the fields of popular music and postcolonial studies, and it has implications for ethnomusicology, cultural and literary studies, history, sociology, and political economy. Popular music in its many forms exploded in popularity, following developments in sound technology and shifting population demographics, in the 1960s, the era of radical agitation against empires in the global south but also within the very heart of Europe. Popular music aided in fostering and documenting such resistance to violent oppression and in liberating the hearts and minds of the colonized. This collection offers a timely intervention in this field, showing popular music’s role in defining or undermining certain colonial and postcolonial nations, in expanding and complicating the domain of postcolonial theorists—including the "founder" of postcolonial studies Edward Said—and in decolonizing the ears of its diverse, sometimes antagonistic, audiences. This book was originally published as a special issue of Popular Music and Society.

Addressing a neglected dimension in postcolonial scholarship, Oliver Lovesey examines the figure of the postcolonial intellectual as repeatedly evoked by the fabled troika of Said, Spivak, and Bhabha and by members of the pan-African diaspora such as Cabral, Fanon, and James. Lovesey’s primary focus is NgÅ©gÄ© wa Thiong’o, one of the greatest writers of post-independence Africa. NgÅ©gÄ© continues to be a vibrant cultural agitator and innovator who, in contrast to many other public intellectuals, has participated directly in grassroots cultural renewal, enduring imprisonment and exile as a consequence of his engagement in political action. Lovesey’s comprehensive study concentrates on NgÅ©gÄ©’s non-fictional prose writings, including his largely overlooked early journalism and his most recent autobiographical and theoretical work. He offers a postcolonial critique that acknowledges NgÅ©gÄ©’s complex position as a virtual spokesperson for the oppressed and global conscience who now speaks from a location of privilege. NgÅ©gÄ©’s writings, Lovesey shows, display a seemingly paradoxical consistency in their concerns over nearly five decades at the same time that there have been enormous transformations in his ideology and a shift in his focus from Africa’s holocaust to Africa’s renaissance. Lovesey argues that NgÅ©gÄ©’s view of the intellectual has shifted from an alienated, nearly neocolonial stance to a position that allows him to celebrate intellectual activism and a return to the model of the oral vernacular intellectual even as he challenges other global intellectuals. Tracing the development of this notion of the postcolonial intellectual, Lovesey argues for NgÅ©gÄ©’s rightful position as a major postcolonial theorist who helped establish postcolonial studies.

Woodstock University addresses the educational interface of 1969’s iconic Woodstock Festival, as a number of its attendees and performers would later become academics 'with a touch of gray,' and it also considers the role of music in Woodstock’s legacy as the embodiment of 1960s countercultural idealism, escapism, and activism. A self-mythologizing event, as indicated by congratulatory stage announcements, Woodstock made a real-time claim for its own historic importance. Elevated by its remarkable (and in some cases doctored) audio, celluloid, and oral history afterlives, Woodstock would enhance the aura of rock star celebrity, and in the process expose the counterculture as a cash cow and weaponize the machinery of corporate rock. The essays in this collection are the participant observations of performers and attendees of Woodstock and related festivals, and also the reflections of cultural historians on aspects of the festival, its representation, and its ambiguous legacy. The chapters in this book were originally published as a special issue of the journal Popular Music and Society.

Woodstock University addresses the educational interface of 1969’s iconic Woodstock Festival, as a number of its attendees and performers would later become academics 'with a touch of gray,' and it also considers the role of music in Woodstock’s legacy as the embodiment of 1960s countercultural idealism, escapism, and activism. A self-mythologizing event, as indicated by congratulatory stage announcements, Woodstock made a real-time claim for its own historic importance. Elevated by its remarkable (and in some cases doctored) audio, celluloid, and oral history afterlives, Woodstock would enhance the aura of rock star celebrity, and in the process expose the counterculture as a cash cow and weaponize the machinery of corporate rock. The essays in this collection are the participant observations of performers and attendees of Woodstock and related festivals, and also the reflections of cultural historians on aspects of the festival, its representation, and its ambiguous legacy. The chapters in this book were originally published as a special issue of the journal Popular Music and Society.

This book examines the range of the colonial imaginary in Eliot’s works, from the domestic and regional to ancient and speculative colonialisms.

Popular Music and the Postcolonial addresses the often-overlooked relationship between the fields of popular music and postcolonial studies, and it has implications for ethnomusicology, cultural and literary studies, history, sociology, and political economy. Popular music in its many forms exploded in popularity, following developments in sound technology and shifting population demographics, in the 1960s, the era of radical agitation against empires in the global south but also within the very heart of Europe. Popular music aided in fostering and documenting such resistance to violent oppression and in liberating the hearts and minds of the colonized. This collection offers a timely intervention in this field, showing popular music’s role in defining or undermining certain colonial and postcolonial nations, in expanding and complicating the domain of postcolonial theorists—including the "founder" of postcolonial studies Edward Said—and in decolonizing the ears of its diverse, sometimes antagonistic, audiences. This book was originally published as a special issue of Popular Music and Society.

The writers of these novels were involved in various types of activism, using approaches ranging from conservative amelioration to radical militancy. Their works employ a broad variety of genres from the novel of manners, sensation, education and vocation, to allegory, romance and lesbian fiction.

The writers of these novels were involved in various types of activism, using approaches ranging from conservative amelioration to radical militancy. Their works employ a broad variety of genres from the novel of manners, sensation, education and vocation, to allegory, romance and lesbian fiction.

The writers of these novels were involved in various types of activism, using approaches ranging from conservative amelioration to radical militancy. Their works employ a broad variety of genres from the novel of manners, sensation, education and vocation, to allegory, romance and lesbian fiction.

The writers of these novels were involved in various types of activism, using approaches ranging from conservative amelioration to radical militancy. Their works employ a broad variety of genres from the novel of manners, sensation, education and vocation, to allegory, romance and lesbian fiction.

This book examines the range of the colonial imaginary in Eliot’s works, from the domestic and regional to ancient and speculative colonialisms.

Addressing a neglected dimension in postcolonial scholarship, Oliver Lovesey examines the figure of the postcolonial intellectual as repeatedly evoked by the fabled troika of Said, Spivak, and Bhabha and by members of the pan-African diaspora such as Cabral, Fanon, and James. Lovesey’s primary focus is NgÅ©gÄ© wa Thiong’o, one of the greatest writers of post-independence Africa. NgÅ©gÄ© continues to be a vibrant cultural agitator and innovator who, in contrast to many other public intellectuals, has participated directly in grassroots cultural renewal, enduring imprisonment and exile as a consequence of his engagement in political action. Lovesey’s comprehensive study concentrates on NgÅ©gÄ©’s non-fictional prose writings, including his largely overlooked early journalism and his most recent autobiographical and theoretical work. He offers a postcolonial critique that acknowledges NgÅ©gÄ©’s complex position as a virtual spokesperson for the oppressed and global conscience who now speaks from a location of privilege. NgÅ©gÄ©’s writings, Lovesey shows, display a seemingly paradoxical consistency in their concerns over nearly five decades at the same time that there have been enormous transformations in his ideology and a shift in his focus from Africa’s holocaust to Africa’s renaissance. Lovesey argues that NgÅ©gÄ©’s view of the intellectual has shifted from an alienated, nearly neocolonial stance to a position that allows him to celebrate intellectual activism and a return to the model of the oral vernacular intellectual even as he challenges other global intellectuals. Tracing the development of this notion of the postcolonial intellectual, Lovesey argues for NgÅ©gÄ©’s rightful position as a major postcolonial theorist who helped establish postcolonial studies.

The 1960s saw the nexus of the revolution in popular music by a post-war generation amid demographic upheavals and seismic shifts in technology. Over the past two decades, musicians associated with this period have produced a large amount of important autobiographical writing. This book situates these works -- in the forms of formal autobiographies and memoirs, auto-fiction, songs, and self-fashioned museum exhibitions -- within the context of the recent expansion of interest in autobiography, disability, and celebrity studies. It argues that these writings express anxiety over musical originality and authenticity, and seeks to dispel their writers’ celebrity status and particularly the association with a lack of seriousness. These works often constitute a meditation on the nature of postmodern fame within a celebrity-obsessed culture, and paradoxically they aim to regain the private self in a public forum.

The 1960s saw the nexus of the revolution in popular music by a post-war generation amid demographic upheavals and seismic shifts in technology. Over the past two decades, musicians associated with this period have produced a large amount of important autobiographical writing. This book situates these works -- in the forms of formal autobiographies and memoirs, auto-fiction, songs, and self-fashioned museum exhibitions -- within the context of the recent expansion of interest in autobiography, disability, and celebrity studies. It argues that these writings express anxiety over musical originality and authenticity, and seeks to dispel their writers’ celebrity status and particularly the association with a lack of seriousness. These works often constitute a meditation on the nature of postmodern fame within a celebrity-obsessed culture, and paradoxically they aim to regain the private self in a public forum.

Ngũgĩ wa Thiong’o is one of the most important and celebrated authors of post-independence Africa as well as a ground breaking postcolonial theorist. His work, written first in English, then in Gĩkũyũ, engages with the transformations of his native Kenya after what is often termed the Mau Mau rebellion. It also gives voice to the struggles of all Africans against economic injustice and political oppression. His writing and activism continue despite imprisonment, the threat of assassination, and exile.Part 1 of this volume, “Materials,” provides resources and background for the teaching of Ngũgĩ’s novels, plays, memoirs, and criticism. The essays of part 2, “Approaches,” consider the influence of Frantz Fanon, Karl Marx, and Joseph Conrad on Ngũgĩ; the role of women in and influence of feminism on his fiction; his interpretation and political use of African history; his experimentation with orality and allegory in narrative; and the different challenges of teaching Ngũgĩ in classrooms in the United States, Europe, and Africa.