SEM 2018 Seeking Student Volunteers

Dear SEM Students,

We are currently accepting applications for student volunteers at the 2018 SEM Annual Meeting in Albuquerque. All student members completing a minimum 8 hours of volunteer work will receive a full reimbursement of their conference registration. We have various tasks and times available to help you complete your hours and we try to place you based on your preferences.

“I volunteered for SEM in 2017 and had a great time. It was a wonderful opportunity to meet established and leading figures in the field, and inspired me in my own work both in and outside of academia. Not only would I do it again, but I would seek out the opportunity!”

-Charles Wofford

PhD Student, historical musicology
University of Colorado at Boulder

Volunteer opportunities are a fabulous way to meet new people and form connections in a friendly, low-pressured environment. Being a volunteer for the annual SEM meeting will offer you a variety of new skills, provides a lifetime of memories and friends, and you can help make a difference in our community.

If you would be interested in becoming a student volunteer, you may fill out the application on the SEM website:

If you have any questions regarding becoming a student volunteer, please contact Stephanie Sturgis, Society for Ethnomusicology Program Specialist, at

With love,

Cali Alexander

PhD Student, ethnomusicology
University of Colorado at Boulder

SEM Student News: Who Cares About Ethnomusicology?

SEM Student News, Student Voices

Who Cares About Ethnomusicology

By Kevin Sliwoski (University of California, Riverside)

In this, my first “Student Voices” column, I offer my thoughts on how SEM might extend its political influence. This column is inherently a forum for multiple viewpoints; I begin here with my own in hope that our readers will participate in this exchange of ideas around ethnomusicology as a field, a “brand,” and a positionality. My research this past year on the sonic and political consequences of the US Military overseas has led me to settings and conversations far outside of ethnomusicology, some of which made me intimately aware of various challenges within our field and its outward appearance. I want to begin a conversation to which junior and senior Society for Ethnomusicology members may contribute. I would like for this space to continue as an outlet for students to voice their thoughts and concerns and to challenge current practices and approaches with new ideas. As such, I warmly invite ethnomusicology students to participate in our Student Union and all readers to respond to our discussions in this publication via email, Facebook, and the SU Blog. We welcome your perspectives.


Who Cares About Ethnomusicology?

How many times have you been met with awkward pauses, confusion, or skepticism when you tell someone—usually a family member—that you study “ethnomusicology”? How many times have you had to qualify or over-explain what an “ethnomusicologist” does? You might have experienced this exchange more than once. It does not help that ethnomusicology is a rather cumbersome, difficult-to-explain word (for example, see Nettl [1983] 2005). As representatives of the discipline, our soft underbelly is often our field’s lack of public legibility and institutional recognition. This barrier can frustrate our efforts to engage with individuals, communities, and institutions outside of our own. It can also make advocacy more difficult. Part of the problem is the reception of music studies by other disciplines. Nettl reminds us that, “in Western academic culture, musicians have made it known that others can’t really understand and talk about music, while people in other fields stay away” (Nettl 2010, 98). These arbitrary borders have isolated the study of music as an ultra-specialized field and music cultures as off limits to non-specialists, often leaving ethnomusicologists at a disadvantage. This divide has begun to thaw out with the injection of sound studies into the academy.

For many years, SEM as a collective has been moving toward deliberate and calculated public engagement beyond individual research, publications, and advocacy efforts. Our called for ethnomusicologists to “disseminate our research, teaching, and activism in ways that are more public and more political.” Certainly our efforts should be public, political, and present. However, for whom “has [it] become clear that our work is more important now than ever”? If one of the problems of our discipline is being known, then our position statements and research remain internal and, worse, peripheral within the academy and to the public. I am glad that SEM issues position statements that condemn actions, individuals, and organizations that oppose the ethical standards we hold ourselves to as researchers and humanists—but who, outside of SEM, reads them?

As ethnomusicologists, how can we expect to be engaged in the political—to be advocates—when those around us are not even sure what we do? How effective are our political positions if they are not widely read or disseminated? If our first conversation point is to define our profession, that is time spent explaining or defining a problem rather than time spent solving one. To take up the call of applied or engaged or political ethnomusicology requires us to have influence and recognition beyond our own ranks and beyond the borders of the academy.

I think SEM’s proposed five-year strategic plan addresses the correct issues, especially the call to “Promote Ethnomusicology” and “Expand Public, Applied, and Advocacy Initiatives” (Cowdery 2018, 5). But how do we execute these suggestions? Before I offer my own ideas, I want to address one major issue that I think continues to hold back SEM’s efforts to be a relevant political force.


On Naming and Branding

Although labels and definitions have been much debated in ethnomusicology (see Nettl [1983] 2005 and 2010; Rice 2014; Bigenho 2009), it warrants a place here. We are still burdened by the fact that, during the development of our discipline, we were not entirely successful in representing and defining our field to the public. And now, the public and many other academics remain unclear on what ethnomusicology is, what we do, and why it matters. As of April 8, 2018, our society’s definition of ethnomusicology on our website is somewhat opaque, yet it is our main point of contact with a public audience. Consider the opening phrase of our definition:

“Ethnomusicology is the study of music in its cultural context. Ethnomusicologists approach music as a social process in order to understand not only what music is but why it is: what music means to its practitioners and audiences, and how those meanings are conveyed.”

This definition does not clarify ethnomusicology, or the work ethnomusicologists do, to the general public. Additionally, why is this fundamental information tucked away, three clicks from SEM’s homepage?

However, as of April 8, 2018, our profile and definition are better represented with the American Council of Learned Sciences (ACLS):

“to promote the research, study, and performance of music in all historical periods and cultural contexts.”

It’s still not perfect, but it is clear and concise, and ACLS’s user-friendly website makes this definition more accessible.

Now, compare SEM’s definition of ethnomusicology to the American Anthropological Association’s answer to “What is Anthropology?”:

“Anthropology is the study of humans, past and present.”

This definition is short, evocative and idealistic. It is easily found as soon as you click on AAA’s main webpage. It forms an important part of AAA’s brand, which is carefully and professionally rendered online. AAA has an attractively-designed website that is easy to click through. It has big text, bold headlines, and bright photos. It invites visitors in. The website shows how seriously AAA takes the business of anthropology and demonstrates the discipline’s maturity and the value it holds for its mission and members. In his 2004 SEM Newsletter column on political advocacy, then-SEM president Timothy Rice found AAA’s website to be “rich with ideas you might want to consider” (3). AAA has developed and invested in a brand—SEM should consider doing the same. Ethnomusicology does not have a unified, clear, and accessible definition of our discipline, and it does not have a dynamic brand. We, as a professional organization, need to define ourselves and debate what our public profile is going to look like. And, if engaging with the public and taking political positions is important to us, how much are we willing to spend to rehabilitate our public image so that our research is more known? With recognition, we might better advocate for those people and communities we care about.

Lobbying and Public Relations

I suggest that the Society for Ethnomusicology should consider hiring a professional public relations firm or a professional lobbying firm (or both) to better represent our society and our goals publicly to the world and to our elected officials. Instead of Executive Director Stephen Stuempfle breathlessly “pounding the pavement” of Capitol Hill (Barz 2018, 3), we might have professional advocates coolly working on our behalf full time who can devote their energies to advocating for ethnomusicology and for the humanities. I would guess that many of us would like to be more public and engaged as advocates but cannot because professional and institutional responsibilities (and sometimes distance) preclude us from such activities. Why not hire someone to cover the ground we cannot at the congressional level?

I recognize that outsourcing our problems and advocacy efforts may not satisfy any personal desires to be public advocates. And I am not suggesting that lobbying become a substitute; rather, it would be a supplement to other endeavors. It is a way to be professionally connected to politics without the considerable investment of time, travel, and money that may be out of reach for many practicing ethnomusicologists. In consideration of the balance needed between professional ethics and lobbying, we should be cautious and deliberate if we choose to lobby. Thanks to David Price (2016), we know some of the risks that political and governmental collaboration can pose to our ethical responsibilities as researchers. We do not want our discipline to be “quietly shaped” (xi) by government influence or follow the example of past academics who “ignored the political contexts in which the projects were embedded” (123), in exchange for research funding or access to communities provided through programs such as USAID in the 1960s.

However, reflexively examining our politics, ethics, and brand might result in works or actions that elevate our discipline and connect us to new people. The Counter-Counterinsurgency Manual (2009) organized by the Network of Concerned Anthropologists was a visible and public ideological challenge from an academic society against the US Military’s Iraq War counterinsurgency (COIN) doctrine—the “winning hearts and minds” approach to combat, which emphasized culture and communication rather than bombs and bullets. It also served to condemn social scientists who embedded with US forces through the Human Terrain Systems (HTS) program (see United States 2007; McFate and Laurence 2016; Gonzalez 2015). The meta-commentary on HTS is complicated, but, in this effort, these anthropologists responded. They advocated for Iraqis, for ethical research practices, and for accountability they felt had been sacrificed. SEM’s 2007 Position Statement on Torture functioned in a similar fashion but on a much smaller scale. I am not sure what the public relevancy of that position statement has been, besides Suzanne Cusick’s (2006; 2008) exceptional series of articles, to which the statement directly refers. Could we—should we—have done more then? How can we do more now?

I note several obstacles we need to address when it comes to lobbying: funding, representation and management, ethics, and legality. In regard to funding for outreach and lobbying efforts, SEM could consider raising membership dues, which would be a simple, albeit possibly unpopular, solution. Likewise, for representation and management, SEM could create a service position (e.g., “Political Outreach Representative”) within the Ethics Committee to facilitate and communicate with our hired representatives. Ideally, this would include both student and professional input. Naturally, the Ethics Committee and board would need to thoroughly review such a project and verify whether a lobbying effort fundamentally violates the society’s mission. If the SEM board and/or society members could agree on a lobbying or PR campaign, there would no doubt be a series of changes and adjustments to the bylaws of SEM. There are limits to the amount of lobbying a nonprofit organization can engage in, so as not to jeopardize the organization’s tax-exempt status. While the Internal Revenue Service, as of May 21, 2018, outlines that “some lobbying” is acceptable, the IRS also explains that “organizations may . . . involve themselves in issues of public policy without the activity being considered as lobbying,” and use the examples of educational activities and the distribution of educational materials as an avenue of involvement without lobbying. While navigating the legal territory of lobbying might prove too much, I believe that influencing public policy through education and our expertise is within our reach and might satisfy efforts to expand political advocacy and activism within SEM.

Service Ethnomusicology

I think that being an advocate—a successful advocate—means setting aside a degree of self-reflexivity. Ethnomusicologists like to be present in their written work, and this is part of our training. Although self-reflexivity and autoethnography may be held up as important tools for the ethnomusicologist, it can be a shaky line between reflection and indulgence. Advocating is about public support for a cause, group, or individual. Advocating is not concerned with the wants and needs of the advocate—although, of course, there can be significant overlap. To be successful advocates today might require us to downplay the ego of self-reflexivity in our work and direct that energy inward to our discipline. This might then allow our communities to become the sole focus of our efforts.

In our pursuit to be engaged, applied, advocate, or public ethnomusicologists, the term that might best represent all such efforts is “service ethnomusicology.” We are in service to our consultants, our discipline, our society, and what SEM is now gesturing to: society and politics. I think the shift to a service ethnomusicology mindset or training might further point us in a more productive direction.


Barz, Gregory. 2018. “Sounding Advocacy in Ethnomusicology.” SEM Newsletter 52 (2): 3–4.

Bigenho, Michelle. 2009. “Why I’m Not an Ethnomusicologist: A View from Anthropology.” In The New (Ethno)musicologies, edited by Henry Stobart, 28–39. Lanham, MD: Scarecrow Press.

Cowdery, James, ed. 2018. “SEM 2017–2022 Strategic Plan.” SEM Newsletter 52 (2): 5–6.

Cusick, Suzanne. 2006. “Music as Torture/Music as Weapon.” TRANS-Revista Transcultural de Musica 10.

———. 2008. “‘You Are in a Place That Is Out of the World . . .’: Music in the Detention Camps of the ‘Global War on Terror.’” Journal of the Society for American Music 2 (1): 1–26.

Gonzalez, Roberto J. 2015. “The Rise and Fall of the Human Terrain System.” Counterpunch, June 29, 2015.

McFate, Montgomery, and Janice H. Laurence, eds. 2016. Social Science Goes to War: The Human Terrain System in Iraq and Afghanistan. New York: Oxford University Press.

Nettl, Bruno. (1983) 2005. “The Harmless Drudge: Defining Ethnomusicology.” In The Study of Ethnomusicology: Thirty-One Issues and Concepts, 3–15. Urbana: University of Illinois Press.

———. 2010. Nettl’s Elephant: On the History of Ethnomusicology. Urbana: University of Illinois Press.

Network of Concerned Anthropologists. 2009. The Counter-Counterinsurgency Manual. Chicago: Prickly Paradigm Press.

Price, David. 2016. Cold War Anthropology: The CIA, the Pentagon, and the Growth of Dual Use Anthropology. Durham, NC: Duke University Press.

Rice, Timothy. 2004. “SEM and Political Advocacy.” SEM Newsletter 38 (2): 1, 3–4.

———. 2014. Ethnomusicology: A Very Short Introduction. New York: Oxford University Press.

United States. 2007. The U.S. Army/Marine Corps Counterinsurgency Field Manual: U.S. Army Field Manual No. 3–24: Marine Corps Warfighting Publication no. 3–33.5. Chicago: University of Chicago Press.


Come Experience Shakuhachi, Japan’s bamboo flute of Zen

20th Anniversary Shakuhachi Summer Camp of the Rockies June 21-25

Come join all levels of shakuhachi performers, professionals, and enthusiasts this summer in the breathtaking Rocky Mountains. From the beginnings of the World Shakuhachi Festival 1998 in Boulder, the biggest event in the modern history of the shakuhachi, presenting its 20th camp this year: the Shakuhachi Summer Camp of the Rockies.

Sunrise Ranch
100 Sunrise Ranch Road, Loveland, Colorado 80538, United States

shakuhachi 2

Shakuhachi Camp of the Rockies is the longest running international shakuhachi intensive in the world. Likewise, the combined performing and teaching experience of the faculty is unparalleled:

Yôdô Kurahashi II  ̶  Kyoto, Japan
Kaoru Kakizakai  ̶  Tokyo, Japan
Riley Lee  ̶  Sydney, Australia
Christopher Yohmei Blasdel  ̶  Honolulu, HI
David Kansuke Wheeler  ̶  Boulder, CO

Yoko Hiraoka  ̶  Louisville, CO

Scholarships are available and Beginners Welcome!  Beginner students will be provided with their own core curriculum, and all levels, from absolute beginner (even if you’ve never before picked up a shakuhachi!) to advanced, will have the opportunity to study a select number of pieces with a thoroughness and depth not possible in other festivals or workshops. Rockies Camp has an emphasis on total immersion in playing, learning and experiencing the profound world of the shakuhachi, with Honkyoku (solo Zen music), Sankyoku (ensemble pieces), Folk, Modern Improvisation and more.  There are also special concerts by the faculty and students and other engaging programs every night during Camp.

Bi-lingual:  All lectures and classes will be conducted bilingually in English and Japanese. At the bottom of this post you will find a Hogaku Journal Article in Japanese.

The Community:
Becoming part of and engaging with a community of shakuhachi kindred spirits benefits even players of as introspective a musical instrument as the shakuhachi. Seeing the ‘painful’ struggle of others can be both reassuring and motivating. The Rockies Camp community continues to provide support, friendship, and opportunities to play together throughout the year to those who want a break from the solitude experienced by most shakuhachi enthusiasts.

Previous Campers want to share the special experiences and community of shared study, practice and living that this camp creates with new participants from all around the world in a relaxed yet dedicated environment. Participation at this camp will directly enhance any shakuhachi player or musician’s life with the opportunity to study with some of the world’s finest masters of the shakuhachi, listed above.

Events include a Student Concert and Duet Night—and attending lectures and workshops regarding all aspects of shakuhachi theory, history and practice. You are welcome to join in a variety of extracurricular activities, including Sunrise Ro-buki, Morning Yoga and Meditation and evening socializing, in a full-time celebration of this instrument, its music and its community.

Take a look at this quick camp introduction by faculty member, David Wheeler:

Highlights and the camp experience:

All students may observe any breakout class they like. However, they may not participate unless capable at the class level (e.g. an advanced class instructor will not make time for additional explanation or instruction for beginners who choose to attend).

As a special 20th Shakuhachi Camp event, each faculty member will perform one piece and tell the story behind its significance, including personal, musical and/or historical contexts. Sunrise Ro-buki is a wonderful way to start the camp day with the long tone blowing of RO (ロ) to greet the rising sun at Moon Rock above Sunrise. All students and faculty gather to play multi-part arrangements of pieces, mostly not traditional Japanese, but also including some Honkyoku duets, etc. All students are encouraged to participate in the student concert, playing the piece of their choice, either solo or ensemble (which includes some group pieces for absolute beginners and beginners). After-hours get to know the faculty better and meet your new camper friends at the social hosted by faculty.


·  Masters of the Shakuhachi in Boulder Pre-camp Concert in Boulder on June 20 at 7PM (venue TBA). An enchanting evening of music of the Japanese Bamboo Flute, presented by internationally acclaimed artists. This public concert is a special celebration of these artists’ gathering in Colorado for the Shakuhachi Summer Camp of the Rockies showcasing pieces especially for this occasion.
·  Masters of the Shakuhachi at Sunrise Ranch Saturday, June 23 at 7:30 PM. This showcase recital features the full faculty of the Shakuhachi Summer Camp of the Rockies performing a concert of solo and ensemble works, both modern and classical in the Dome at Sunrise Ranch.

Registration Fees:

  • Early-bird Registration Rates are good until April 30, 2018 for Flute Society members: $400
  • Regular Registration Fee: $450

Special Tuition for Absolute Beginners (new to the shakuhachi) attending Camp for the First Time: $200

  • Registration Fee after March 31, 2018: $250· Scholarships: for the first time since its inception in 1998, we are offering a limited number of full and partial scholarships based on need and merit, and aimed especially at those who aspire to eventually become teachers.

For more on how to register as a 2018 Shakuhachi Camp participant:

Participants are responsible for making their own lodging plans, by registering directly with Sunrise Ranch at the bottom of their page.

For additional Camp information and lodging:

This is more than just a memorable event, and I hope to see you there!

With love,

Cali Alexander, flute & shakuhachi

Hogaku Journal Article




ロンドン 国際尺八 フェスティバル



ロッキー マウンテン 尺八 サマー キャンプ


このキャンプの一つの伝統に「Sunrise (no return) RO-buki(日の出「ロ」吹き)」があって、朝早く山に登って、地平線に向かって太陽が昇るまで筒音の「ロ」を吹きます。盆地の京都では東本願寺の境内でやらせていただきました。








●ロッキーマウンテン尺八サマーキャンプ 参加費:$450(食事宿泊費別)初心者$250、奨学金あり、3月20日までの早割:$400


SU Blog Nomination


My name is Jeremy Reed and I am presently serving as the Chair of the Student Union of the Society for Ethnomusicology. I am writing to you, the student populous of SEM, on behalf of the Student Union to present a call for nominations (including self-nominations) for the position of Blog Editor.

The Student Union Blog ( is a fantastic forum for publishing student ideas and opinions in an easily accessible and year-round format. Beyond social media sites, the Student Union blog not only gives SEM members and ethnomusicologically-minded individuals a glimpse into Student Union activities, but also showcases ethnomusicology student ideas and conversations. Recent content series on the blog include: “Ethnomusicology and Parenthood”, “Snapshots from Fieldwork”, “In Discipline” [Ethnomusicology student-life around the globe]

We also plan on using the blog as a platform for a larger SEM Student Union project on fieldwork challenges and ethics.

This position is a great chance for those interested in editing/publishing. It also offers a fantastic opportunity for students to become involved in the Student Union and, by extension, the SEM at large. The responsibilities for the position are as follows:

Responsibilities of SU Blog Editor

·      Be proactive and self-directed

·      Recruit staff writers (on-going) and oversee deadlines

·      Work with writers to plan new series and contact potential contributors

·      Edit incoming posts

·      Organize blog schedule

·      Announce new blog posts on relevant social media pages

·      Delegate tasks to other blog members

o   Editing

o   Posting

o   Announcements

If you would like to nominate yourself or someone else, please submit the name, institutional affiliation, and email address of your nominee to

Jeremy Reed

PhD Student, Ethnomusicology
Chair, Society for Ethnomusicology Student Union

Indiana University – Bloomington

Thanks for everything!

This is my last post for this blog. Posting here has been an important source of hope for me. Being at times isolated from an ethnomusicological community in small towns in Spain where the discipline does not exist, writing for the blog made me feel connected. It pushed me to get in touch with colleagues here in Europe and to talk to them to propose them to collaborate with some of our projects. Although right now, as my period as collaborator of the SEM SU blog has finished, I am not sure whether or not the blog is the appropriate outlet to engage in conversation with, and to encourage dialogue among ethnomusicology students, I am definitely certain that writing for it does help feel the power of the discipline’s net. And I am not saying “net” meaning a trap where things get stuck to be fed to a giant spider, but as a safety net where we, ethnomusicology students and actual circus acrobats willingly walking through the abyss of future unstable employment, bounce into to get back walking the Ethnomusicology path. So, if you are a student and you do not find time to read the blog, or you find it to be an old fashion media, I encourage you to at least write for it, and get this wonderful net going.

  • Ana

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My name is Jeremy Reed and I am presently serving as the Chair of the Student Union of the Society for Ethnomusicology. I am writing to you, the student populous of SEM, on behalf of the Student Union to present a call for nominations (including self-nominations) for the Executive Committee positions of Vice-Chair and Treasurer/Secretary. These positions offer a fantastic opportunity for students to become involved in the Student Union and, by extension, the SEM at large. The responsibilities for each position are as follows:

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Disciplinary Intervention for a Practice of Ethnomusicology

SEM’s “Disciplinary Intervention for a Practice of Ethnomusicology” statement was created by the SEM Council subcommittee and published on the SEM blog Sound Matters on May 5, 2017. The SEM Student Union Blog is proud to support the ideas and ideals of this statement. Blog editor Ana-María Alarcón-Jiménez has translated the document into Spanish, blog contributor Heidi Xiaorong Yuan has translated it into Chinese, and Nil Basdurak has completed a translation in Turkish. Please click the links below to find the original statement and the translations. Signatures are still welcome. The list of signers will be published in Sound Matters. We are anxious to include as many translations here in the blog as we can, so if you’d like to contribute with a translation, please send us an email (


Intervención disciplinaria para la práctica de la etnomusicología

Disciplinary Intervention for a Practice of Ethnomusicology

Disciplinary Intervention for a Practice of Ethnomusicology_Turkish_ Nil Basdurak

“Student Voices:” A Collaboration with the SEM Student News Bulletin


(for the English version of this introduction go to Student News)

Para muchos de nosotros, el trabajo de campo es una de las partes más emocionantes del proceso de investigación etnomusicológico. Nos preparamos para el trabajo de campo por adelantado, encuadrándolo en propuestas de investigación, diseñando cuestionarios para diferentes tipos de entrevistas, aprendiendo idiomas, haciendo contactos preliminares, preparando viajes, y leyendo, escuchando y viendo material relevante. Sin embargo, estar en “el campo”, o “en el terreno”, como llamaremos a este espacio a lo largo de este post, casi siempre significa remodelar, reformular y adaptarse a las relaciones y circunstancias socio-musicales que encontramos, y de las cuales aprendemos poco a poco, en el día a día. ¿Cómo ha sido la experiencia de estudiantes de etnomusicología con este aspecto particular de la adaptación in situ y qué impacto ha tenido esto en su investigación?

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The Ten Tracks Project: #2

The Ten Tracks Project

The Ten Tracks Project is an invitation to both listen and visualize ethnomusicology students’ research projects. Limited to ten sound and/or audiovisual files, Ten Tracks Project participants are challenged to create a playlist to introduce their listeners into a glimpse of the sounds, performers, audiences, dances, and/or performing spaces that they are writing, thinking, and learning about.

  • Playlist author: Ana María Alarcón Jiménez
  • Where do you study? Universidade Nova de Lisboa, Portugal
  • Fieldwork Location: Galicia, Northwestern Spain
  • Research title: Spatializing Galician Music at the International Festival of the Celtic World.
  • Why are these ten tracks on your list?

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Responding: Review of Ethnomusicology Pedagogy at the 61st SEM Annual Meeting

By Xiaorong Yuan (Heidi), Kent State University

As ethnomusicologists, we spend our professional time in the classroom or preparing to teach. However, what we teach, how we teach, and why we teach ethnomusicology to different levels of audiences and students has become an issue that needs to be discussed. In 2016, at the annual SEM meeting in Washington, D.C., several panels and papers had insightful discussions about pedagogy that ethnomusicologists use and address when they are teaching. This report selects three panels related to ethnomusicological pedagogy: the roundtable panel “Music Pedagogy for the 21st Century”, “Global to Local Music Outreach”, and “World Music Pedagogy Workshop”, which highlight the diverse possibility of teaching ethnomusicology in a variety of environments and methodologies.

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