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C’est là un ouvrage de référence qui présente la recherche sur la musique, les genres et les sexualités, et plus largement la vie musicale non dominante au Québec depuis le dernier quart du XIXe siècle jusqu’à aujourd’hui. Issu des travaux réalisés en 202-2022 par le pôle universitaire DIG! Différences et inégalités de genre dans la musique au Québec (D!G), un réseau interdisciplinaire et intersectoriel qui réunit les chercheur·ses, publics, artistes et autres professionnel·les de la musique qui s’intéressent à cette thématique, l’ouvrage comprend une revue de la littérature et une bibliographie de plus de 800 ressources scientifiques.

This book provides an interdisciplinary focus on music, memory, and ageing by examining how they intersect outside of a formal therapeutic context or framework and by offering a counter-narrative to age as decline. It contributes to the development of qualitative research methodologies by utilizing and reflecting on methods for studying music, memory, and ageing across diverse and interconnected contexts. Using the notion of inheritance to trouble its core themes of music, memory, ageing, and methodology, it examines different ways in which the concept of inheritance is understood but also how it commonly refers to the practice of passing on, and the connections this establishes across time and space. It confronts the ageist discourses that associate popular music predominantly with youth and that focus narrowly, and almost exclusively, on music's therapeutic function for older adults. By presenting research which examines various intersections of music and ageing outside of a therapeutic context or framework, the book brings a much-needed intervention.

"One of today's most important documentary filmmakers, Alanis Obomsawin has dedicated her life's work to shining a light on the injustices experienced by Canada's Indigenous people. This retrospective monograph features an extensive interview with Obomsawin and includes stills and reflections on her entire career including her most recent series devoted to the rights of Indigenous children. Never shying away from controversy, Obomsawin's films have played a critical role in exposing ongoing systemic bias towards Indigenous populations-from fishing rights and education to health care and treaty violations. Obomsawin is also a graphic artist, and she incorporates her often dream-inspired etchings and prints into many of her films. This volume includes illuminating essays exploring Obomsawin's practice and mission as well as personal commentary from collaborators, archival materials, and photographs from the filmmaker's personal life and professional exploits. As Obomsawin closes in on her ninth decade of life-and fifth decade behind the camera-this beautifully illustrated record of her astounding body of work and tireless efforts on behalf of Indigenous peoples and culture is an inspiring celebration of the power of film to dramatically change the course of history"-- Provided by publisher.

Muzion a été parmi les tout premiers groupes de rap québécois à faire résonner une parole locale distinctive. Il le faisait dans un français mâtiné d’anglais et de créole haïtien, multipliant les registres et faisant des emprunts à encore d’autres langues. Cet article se penche sur les chansons du premier album du groupe, Mentalité moune morne, à partir de son hétérolinguisme et des questions d’appartenance que celui-ci soulève. Il examine la manière dont Muzion entrelace les langues, mais aussi les interpellations, défaisant l’association entre langue et identité. Le groupe s’adresse ainsi à la fois à une communauté immigrante locale (d’abord haïtienne, mais également pluriethnique et racisée) qu’il québécise, et à une communauté québécoise élargie qu’il pluralise. Le rap permet en outre à ses membres de faire entendre leurs voix individuelles distinctes, notamment grâce à des usages différenciés de la palette plurilingue du groupe. Ce faisant, ce sont les notions même d’appartenance et de communauté que Muzion se trouve à refaçonner, à l’encontre de toute forme d’homogénéisation, de figement ou de stéréotype.

The singer-songwriter's heartfelt memoir about growing up in a bohemian musical family and her experiences with love, loss, motherhood, divorce, the music industry, and more. Born into music royalty, the daughter of folk legends Kate McGarrigle and Loudon Wainwright III and sister to the highly-acclaimed and genre-defying singer Rufus Wainwright, Martha grew up in a world filled with such incomparable folk legends as Leonard Cohen; Suzzy Roche, Anna McGarrigle, Richard and Linda Thompson, Pete Townshend, Donald Fegan, and Emmylou Harris. It was within this loud, boisterous, carny, musical milieu that Martha came of age, struggling to find her voice until she exploded on the scene with her 2005 debut critically acclaimed album, Martha Wainwright, containing the blistering hit, 'Bloody Mother F*cking Asshole,' which the Sunday Times called one of the best songs of that year. Her successful debut album and the ones that followed such as Come Home to Mama, I Know You're Married But I've Got Feelings Too, and Goodnight City came to define Martha's searing songwriting style and established her as a powerful voice to be reckoned with. In her memoir, Stories I Might Regret Telling You, Martha digs into the deep recesses of herself with the same emotional honesty that has come to define her music. She describes her tumultuous public-facing journey from awkward, earnest, and ultimately rebellious daughter, through her intense competition and ultimate alliance with her brother, Rufus, to the indescribable loss of their mother, Kate, and then, finally, discovering her voice as an artist. With candor and grace, Martha writes of becoming a mother herself and making peace with her past struggles with Kate and her former self, finally understanding and facing the challenge of being a female artist and a mother. Ultimately, Stories I Might Regret Telling You offers readers a thoughtful and deeply personal look into the extraordinary life of one of the most talented singer-songwriters in music today.

Dans les années 1980, après ses études auprès de Gilles Tremblay, Isabelle Panneton fait la rencontre de Philippe Boesmans lors d’un passage du compositeur belge à Montréal. Impressionnée par sa musique, elle se rendra en Belgique pour y suivre des leçons de composition avec lui de 1984 à 1987. Cette période sera déterminante pour la compositrice, ouvrant toute grande la porte à l’émergence de sa personnalité musicale. Ce texte retrace les moments forts du passage d’Isabelle Panneton chez le compositeur belge et met en lumière les liens qui les unissent, en guise de prélude à l’analyse de son trio Les îles pour violon, violoncelle et piano.

"Dans cet ouvrage collectif, la parole est donnée exclusivement à des personnes trans noires, vivant en France pour la grande majorité. Ce recueil coordonné par Michaëla Danjé, femme trans membre et co-fondatrice de Cases Rebelles, contient des essais, de la fiction, de la poésie, des interviews, etc. Ce livre est constitué d'une multiplicité de voix, de perspectives et d'expériences diverses. Différentes générations sont également représentées. AfroTrans est beau, complexe, riche de lumière, d'amour et de force! "--Goodreads.com

Ce livre présente une résumé exhaustif de l’étude effectuée sur le katajjaniq, suite à la désignation de cette pratique à titre de premier élément du patrimoine immatériel québécois.

Comment le fait d’être métis égypto-québécois·e influe-t-il sur ma manière de composer, d’écrire, de dessiner ? Et le fait d’être queer, neurodivergent·e, pauvre, ou encore d’avoir souffert de troubles de santé mentale ? Autrement formulé : comment, à partir d’une posture intersectionnelle, peut-on s’inscrire dans un cadre artistique donné et communiquer nos codes à un public qui ne les possède majoritairement pas ? Comment parler de ma voix propre, particulièrement minoritaire, afin d’éviter que d’autres s’approprient ma réalité ? Voilà les questions principales qui sont abordés dans cet article où je présente mon travail où partitions graphiques, poésie et arts visuels ont constitué le socle de ma démarche artistique au fil de plus d’une décennie de création. Pour y répondre, j’aborderai certains concepts-clés (intersectionnalité, tiers-espace, etc.) centraux dans ma réflexion, deux projets qui adressent de front ces questions et réalités, et, surtout, de nombreuses digressions proposant des bribes d’imaginaires les sous-tendant. Les projets abordés sont d’abord mon premier opéra, Le Désert mauve, d’après un texte éponyme de Nicole Brossard — chef-d’oeuvre des littératures lesbiennes, queers et québécoises. Puis le spectacle L’Outre-rêve et plus spécifiquement ma pièce L’amour des oiseaux moches, commande de l’Ensemble contemporain de Montréal (ECM+), où mes mots, ma musique et mes visuels donnent vie à quatre personnages imbus de réalisme magique (Djinn, Louve, Vieux Clown et Eunuque que j’aime) par l’entremise de pièces pour voix, scie musicale, accordéon et orchestre.

The documentary Show Girls, directed by Meilan Lam, makes an unprecedented contribution to the history of jazz and Black women jazz dancers in Montréal, Quebec, and to the conversation of jazz in Canada. Show Girls offers a glimpse into the lives of three Black women dancers of the 1920s–1950s. This essay asks what the lives of Black women dancers were like and how they navigated their career paths in terms of social and economic opportunities and barriers. I seek to better understand three points: (1) the gap in the study of jazz that generally excludes and/or separates dance and singing from the music; (2) the use of dance as a way to commercialize, sell, and give visual and conceptual meaning to jazz; (3) the importance of the Black body and the role of what I would define as “Afro- culture” in producing the ingenious and creative genre of jazz. My study suggests there is a dominant narrative of jazz, at least in academic literature, that celebrates one dimension of jazz as it was advertised in show business, and that bringing in additional components of jazz provides a counternarrative, but also a restorative, whole and more authentic story of jazz and its origins. More specifically, by re- exploring jazz as a whole culture that relies on music, song, and dance, this essay explores three major ideas. First, Black women dancers played a significant role in the success of jazz shows. Second, they articulated stories of self, freedom, and the identity of the New Negro through jazz culture and dance. Third, Black women’s bodies and art were later crystallized into images that further served to sell jazz as a product of show business.

The 1920s have been touted as the golden era of jazz and Black history in Montréal. Similarly, the decade is well known for the Harlem Renaissance, a key moment in African American art history. Yet this period in Black Canadian art histories remains largely unknown. As a first step toward shedding some light on this period in Black Canadian art history, I propose to use what I term a Black feminist art-historical (bfah) praxis to discuss some visual art practices undoubtedly active alongside well-known jazz musicians and cultural producers in 1920s Montréal. This paper presents an overview of critical race art history and feminist art history, as well as Black feminist approaches to visual representation, to outline what might be considered four tenets of bfah praxis. Applying these tenets, I propose that a new art history may emerge from well-known art objects and practices as well as lesser-known ones. I posit that through a deliberately bfah approach, new meanings emerge and the voices of Black women, even when obstructed by mainstream white narratives, may begin to stand out and shed light upon a variety of histories. This praxis aims to underline the subtext lurking at the edges of these images and to make intangible presences visible in the archive and in art history. I propose bfah as a strategy for more nuanced discussion of the work of Black Canadian artists and histories that have by and large been left out of official records.