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Using a novel measure incorporating stylistic and acoustic data on recorded music from 1967 to 2017, we search for trends in the evolution of musical diversity in 125,340 albums. We find that temporal patterns of diversity differ for stylistic and acoustic data. We also find that the patterns differ dramatically by genre. Some genres, such as blues, jazz, and pop-rock, decrease in diversity over time; most other genres increase in diversity. The causes of these different trends present a puzzle for future research. We also find different patterns for recordings that made the Billboard 200 charts compared to all recordings, suggesting an association between selection processes driven by consumer popularity and diversity. Moreover, associations of diversity and industry structure found in prior research do not hold when we analyze data beyond the smaller sample of the more popular recordings found in Billboard. These findings have implications for many prior studies based exclusively on best-selling recordings

Since its inception in 1926, the tradition of playing Indian at the University of Illinois Champaign-Urbana (UIUC) has fostered powerful devotion and deep affection, creating powerful spaces of identification and narration for thousands of (largely EuroAmerican) students, fans, and community members. Embodied by Chief Illiniwek, this tradition had proven popular and pleasurable for more than 60 years when a small, but persistent, collection of students and faculty began challenging the prevailing uses and understandings of Indianness at UIUC. At first, these interventions appeared awkward and idiosyncratic as they worked to unsettle established interpretations and preferred practices. Over time, a vital and creative counter-hegemonic movement crystallized, fostering protest, internal efforts at reform, and critical scholarship. In conjunction with a broader, national movement (see King, 2010), these local initiatives culminated in a policy change by the National Collegiate Athletic Association that would eventually prompt UIUC, after initial resistance, to retire Chief Illiniwek. Nevertheless, alumni, fans, and several media outlets not only continued to defend the schools mascot, but went so far as to celebrate it as well. Indeed, almost immediately after Chief Illiniwek performed for the last time, the local paper in Champaign-Urbana released a volume commemorating the mascot and its import (Foreman, 2007). As much of the media and public has mourned for their “Indian” and longed for their lost traditions, they have silenced and marginalized local and national network of resistance intent to re/claim dignity, humanity, and community.

This paper distinguishes exchange rate variability from exchange rate misalignments and presents statistical measures in this regard. It uses PPP as a crude approximation of equilibrium exchange rates and shows that during periods of possible misalignments, the exchange rate variability of some EMS and other currencies tends to increase.

This chapter is an exercise in speaking, letting individuals speak for themselves insofar as possible. As Marx famously put it, “they cannot represent themselves, they must be represented.” The “they” were peasants, potato farmers in 1840s France, and by extension peasants, workers, and other lower class groups, not to mention women and minorities who rarely made it into the historical record, and even more rarely in their own words. To give “voice to the voiceless,” as the now old new social historians of the 1960s and 1970s put it, I consciously include here numerous speakers, arranged in two sets of different voices: quotes in the text and endnotes to further document and amplify points. With this plethora of voices, the aim is not to complicate but to speak clearly, listen carefully, and engage respectfully. To multiply the speakers speaking is the single best way to make two primary points concerning what is most important about the Chief Illiniwek mascot controversy: that the sheer number of individuals speaking out is in itself significant, and that this community colloquy all comes down to identity – who we are, individual identity, communal identity.