Formation and early releases: 1971–73
The Eagles began in early 1971, when Linda Ronstadt and then-manager John Boylan recruited local musicians Glenn Frey and Don Henley for her band.[5] Henley had moved to Los Angeles from Texas with his band Shiloh (produced by Kenny Rogers),[6] and Frey had come from Michigan and formed Longbranch Pennywhistle; they had met in 1970 at The Troubadour in Los Angeles and became acquainted through their mutual record label, Amos Records.[7][8] Randy Meisner, who had been working with Ricky Nelson's backing band, the Stone Canyon Band, and Bernie Leadon, a veteran of the Flying Burrito Brothers, joined Ronstadt's group of performers for her summer tour promoting the Silk Purse album.[5][9]
These four played live together behind Ronstadt only once for a July concert at Disneyland,[5] but all four appeared on her eponymous album.[10] With Ronstadt's blessing, Henley and Frey asked Leadon and Meisner to form a band and they soon signed with Asylum Records, the new label started by David Geffen.[11] The name of the band was first suggested by Leadon during a peyote and tequila-influenced group outing in the Mojave Desert, when he recalled reading about the Hopis' reverence for the eagle.[12] Steve Martin, a friend of the band from their early days at The Troubadour, recounts in his autobiography that he suggested that they should be referred to as "the Eagles", but Frey insists that the group's name is simply "Eagles".[13] Geffen and partner Elliot Roberts initially managed the band; they were later replaced by Irving Azoff.
Eagles ( Band ) Profile
The Eagles are an American rock band formed in Los Angeles in 1971 by Glenn Frey, Don Henley, Bernie Leadon, and Randy Meisner. With five number-one singles, six Grammy Awards, five American Music Awards, and six number one albums, the Eagles were one of the most successful musical acts of the 1970s. At the end of the 20th century, two of their albums, Their Greatest Hits (1971–1975) and Hotel California, were ranked among the 20 best-selling albums in the United States according to the Recording Industry Association of America. Hotel California is ranked 37th in Rolling Stone 's list of "The 500 Greatest Albums of All Time" and the band was ranked number 75 on the magazine's 2004 list of the 100 Greatest Artists of All Time.[2]
The Eagles are one of the world's best-selling bands of all time, having sold more than 150 million records[3]—100 million in the U.S. alone—including 42 million copies of Their Greatest Hits (1971–1975) and 32 million copies of Hotel California. "Their Greatest Hits (1971–1975)" was the best selling album of the 20th century in the U.S.[4] They are the fifth-highest-selling music act and the highest-selling American band in U.S. history.
The Eagles are one of the world's best-selling bands of all time, having sold more than 150 million records[3]—100 million in the U.S. alone—including 42 million copies of Their Greatest Hits (1971–1975) and 32 million copies of Hotel California. "Their Greatest Hits (1971–1975)" was the best selling album of the 20th century in the U.S.[4] They are the fifth-highest-selling music act and the highest-selling American band in U.S. history.
DuBois: American Prophet
Greetings!
This is a new blog to foster discussion, sharing of links, and (I hope) eventually a group blog in American religious history. Please feel free to join the discussion; here is my home page. Yes, it hasn't been updated for a couple of millennia.
Let me start with a recommnendation for my friend Edward J. Blum's new book W. E. B. Du Bois: American Prophet. Blum's work should foster a new level of discussion on one of America's most profound religious thinkers.
Lately I've been following the fascinating discussion at Mary Dudziak's Legal History Blog, as well as Mark Grimsley's posts at Blog Them Out of the Stone Age and of course my old friend Ralph Luker's Cliopatria. A more complete listing of history blogs may be found at Cliopatria's history blogroll.
I've been looking around for other American religious history blogs -- anybody out there?
This is a new blog to foster discussion, sharing of links, and (I hope) eventually a group blog in American religious history. Please feel free to join the discussion; here is my home page. Yes, it hasn't been updated for a couple of millennia.
Let me start with a recommnendation for my friend Edward J. Blum's new book W. E. B. Du Bois: American Prophet. Blum's work should foster a new level of discussion on one of America's most profound religious thinkers.
Lately I've been following the fascinating discussion at Mary Dudziak's Legal History Blog, as well as Mark Grimsley's posts at Blog Them Out of the Stone Age and of course my old friend Ralph Luker's Cliopatria. A more complete listing of history blogs may be found at Cliopatria's history blogroll.
I've been looking around for other American religious history blogs -- anybody out there?
Religion and Race in Early America: Beam Me Up from this Planet
Here's a fellow summer toiler in the vineyards of religion and race in early America. While Historianess must produce syllabi and book contracts, Slothful Colorado resident must get going on his chapters of Jesus in Red, White and Black. I'm currently mulling over how Native Americans in the colonial and antebellum eras encountered the idea of "Jesus," or "Christ." Having spent the bulk of my research career in Civil War to present, this is a new enterprise for me. Historian to Enterprise: beam me up from this strange planet, where I suddenly understand very little.
American Religious History Syllabi and Links
It's on the blogroll, but everyone interested in American religious history should find the syllabi in American religious history posted from H-AMREL to be of use. Also, a shout out to Randall Stephens and the Journal of Southern Religion, a pioneering and perservering online journal. I posted my own personal reflections on writing Freedom's Coming there a while back. The current issue has an excellent critique by Charles Reagan Wilson of the film Searching for the Wrong-Eyed Jesus.
Religion by region lives! Here's a great series of map summaries of U.S. religious expression ca. 2000, from the Glenmary Research Center. Nancy Ammerman has a good full review of the Religion by Region books (eight in all; I contributed to one), including the strengths and weaknesses of using datasets such as the Glenmary and American Religious Identification Surveys. Statistics tell some, but not all.
Religion by region lives! Here's a great series of map summaries of U.S. religious expression ca. 2000, from the Glenmary Research Center. Nancy Ammerman has a good full review of the Religion by Region books (eight in all; I contributed to one), including the strengths and weaknesses of using datasets such as the Glenmary and American Religious Identification Surveys. Statistics tell some, but not all.
Religion, Race, and the Right
Here is Mark Noll's interesting review of my book Freedom's Coming, from the Journal of the American Academy of Religion. He provides an excellent overview of the book, says some kind words, and ends with an interesting critique and discussion.
He begins:
He begins:
Paul Harvey's well-researched book provides a welcome overview of a complex
subject that has been as important for national public life as for American
religious history. Continuity in the volume is maintained by Harvey's focus on
"theological racism," "racial interchange," and "Christian interracialism" in
one level, Harvey offers a relatively clear history of causes and effects, with
widespread "theological racism" being undercut by "racial interchange and
leading on to "Christian interracialism." Yet most of the book does not dwell on
this large-scale narrative; rather, it features a great deal of insightful local
history, many telling personal vignettes, careful attention to institutional
Crocodile Tears for Military History, and Religious History
All the whining lately about the state of military history gets an excellent response from Mark Grimsley.
It reminds me a bit of occasional whining I still hear -- more from the
public than the profession -- about how religious history has somehow
not been given its due in the academy, or how scholars of faith are
hounded or driven out. Time for the p.c. conservatives to get over
themselves. If you apply for 3 or 4 academic jobs in a year and don't
get one, for god's sake, join the crowd. By this standard, everyone in
every field in American history would feel victimized.
Meanwhile, Catherine Brekus's introductory essay ("Searching for Women in Narratives of American Religious History") to the new anthology The Religious History of American Women: Reimagining the Past is a must read for scholars in American religious history. She names names and takes the historiography to task--women's history for not understanding religion, and religious history for continuing to marginalize women. The essays in the volume are strong.
Meanwhile, Catherine Brekus's introductory essay ("Searching for Women in Narratives of American Religious History") to the new anthology The Religious History of American Women: Reimagining the Past is a must read for scholars in American religious history. She names names and takes the historiography to task--women's history for not understanding religion, and religious history for continuing to marginalize women. The essays in the volume are strong.
Really American Religious History A-Z
I'm currently co-editing (along with Ed Blum and bibliographic editor Randall Stephens) the Columbia Guide to Religion in American History, which will feature, among other good things, about twenty-one essays by top scholars in the field on all manner of topics, from "Colonial Encounters" to "Religion and Politics" to "Islam in America."
One of the appendices for the book will have a glossary -- American religious history A-Z. So, what do you think are some really important but often overlooked terms -- people, events, movements, whatever -- that should go in such a glossary. Send me some suggestions, and I'll give you the grand prize -- a tour of Focus on the Family headquarters if/when you visit Colorado Springs.
P.S.: Somebody really needs to do a good, solid, non-polemical academic history of Focus on the Family -- anybody doing any such thing out there?
One of the appendices for the book will have a glossary -- American religious history A-Z. So, what do you think are some really important but often overlooked terms -- people, events, movements, whatever -- that should go in such a glossary. Send me some suggestions, and I'll give you the grand prize -- a tour of Focus on the Family headquarters if/when you visit Colorado Springs.
P.S.: Somebody really needs to do a good, solid, non-polemical academic history of Focus on the Family -- anybody doing any such thing out there?
Oath for Experts Revisited
I was just reminded by Maarja Krustein of a concept I was messing around a while back, of getting people together to draft a new “oath for experts”.
I had great ambitions a few years back about this idea, about trying to
renovate what an expert ought to act like, to describe a shared
professional ethic for experts that would help us explain what our value
still might be in a crowdsourced, neoliberal moment. The Hippocratic
Oath is at least one of the reasons why many people still trust the
professionalism of doctors (and are so pointedly scandalized when it is
unambiguously violated).
We live in a moment where increasingly many people either believe
they can get “good enough” expertise from crowdsourced knowledge online
or where experts are all for sale to the highest bidder or will narrowly
conform their expertise to fit the needs of a particular ideology or
belief system.
I think in both cases these assumptions are still more untrue than
true. Genuine experts, people who have spent a lifetime studying
particular issues or questions, still know a great deal of value that
cannot be generated by crowdsourced systems–in fact, most crowdsourcing
consists of locating and highlighting such expertise rather than
spontaneously generating a comparable form of knowledge in response to
any query. I still think a great many experts, academic and otherwise,
remain committed to providing a fair, judicious accounting of what they
know even when that knowledge is discomforting to their own political or
economic interests.
Mind, you, crowdsourcing and other forms of networked knowledge are
nevertheless immensely valuable, and sometimes a major improvement over
the slow, expensive or fragile delivery of authoritative knowledge that
experts in the past could provide. Constructing accessible sources of
everyday reference in the pre-Internet world was a difficult, laborious
process.
It’s also undoubtedly true that there are experts who sell their
services in a crass way, without much regard for the craft of research
or study, to whomever is willing to pay. But this is why something like
an oath is necessary, and why I think everyone who depends upon being
viewed as a legitimate expert has a practical reason to join a
large-scale professional alliance designed to reinvigorate the
legitimacy of expertise. This is why professionalization happened during
the 20th Century, as groups of experts who shared a common training and
craft tried to delegitimate unscrupulous, predatory or dangerous forms
of pseudo-expertise and insist on rigorous forms of licensing. I don’t
think you can ever create a licensing system for something as broad as
expertise, but I do think you could expect a common ethic.
The last time I tried to put forward one plank of a plausible oath, I
made the mistake of picking an example that created more heat than
light. I might end up doing that again, perhaps by underestimating just
how many meal tickets this proposed oath might cancel. But let’s try a
few items that I personally would be glad to pledge, in the simplest and
most direct form that I can think of:
1) An expert should continuously disclose all organizations, groups
and companies to whom they have provided direct advice or counsel,
regardless of whether the provision of this advice was compensated or
freely given. All experts should maintain a permanent, public transcript
of such disclosures.
2) An expert should publically disclose all income received from
providing expert advice to clients other than their main employer. All
experts should insist that their main employer (university, think tank,
political action committee, research institute) disclose its major
sources of funding as well. The public should always know whether an
expert is paid significantly by an organization, committee, company or
group that directly benefits from that person’s expert knowledge.
3) Any expert providing testimony at a criminal or civil trial should
do so for free. No expert should be provided compensation directly or
indirectly for providing expert testimony. Any expert who serves as a
paid consultant for a plaintiff or a defendant should not provide expert
witness at a trial involving that client.
4) All experts should disclose findings, information or knowledge
that contradicts or challenge their own previous conclusions or
interpretation when that information becomes known to them in the course
of their own research or analysis. Much as newspapers are expected to
publish corrections, experts should be prepared to do the same.
Do You Know Young Scholars Syllabi ?
There are an awful lot of great American religious history syllabi available at the Center for the Study of Religion and American Culture, from the various "classes" of the Young Scholars in American Religion program. Here, for example, are the syllabi from the 1997-99 class.
Great teaching resources. I'm putting a more complete list under the
"Teaching Resources and Syllabi" roll on the left side of the blog
(scroll down). Please send useful links that you use in teaching.
Oh My God !! Jesus in Red, White, and Black
One of my more fun classes ever -- in spite of it being a night class, 7:15 - 9:50 p.m. -- "Jesus in Red, White, and Black." Partly it was inspired and taking off from Stephen Prothero's American Jesus: How the Son of God Became a National Icon" -- which ex-blogger Mode for Caleb gives and extended and thoughtful response to here. Our class covered everything from the Jesuit Relations to Du Bois to Vine DeLoria. We watched The Apostle and discussed R. Marie Griffith's excellent review of the film. The student blogs and journals from this class were terrific.
Also recommended: Mark Noll's lectures at Princeton University last fall, on the subject "Race, Religion, and American Politics: From Nat Turner to George W. Bush" -- podcasts and web downloads are available if you're on a high speed computer.
What Can You Do with Denominational History? By Lincoln Mullen
Lincoln Mullen
I recently read Thomas Kidd and Barry Hankins's Baptists in America: A History
(2015). I must have liked it, since my father, for many years a Baptist
pastor, says that I've tried to send him copies more than once. This
book deserves a proper review, perhaps paired with David Bebbington's Baptists Through the Centuries: A History of a Global People
(2010). But for today I want to use the book to think through what a
denominational history can accomplish. Here are a few thoughts about the
particular set of things the book is able to accomplish because it is a
denominational history.
- A denominational history can cross the color line.
This book is not filled with "Baptists" and "black Baptists," where
unmarked Baptists can be assumed to be white. Rather, Kidd and Hankins
are careful to write "white Baptists" when they mean white Baptists, and
write "black Baptists" when they mean black Baptists. A denominational
history is of course far from the only way to discuss race in the
context of religious history. Yet we can contrast the effects of the
decision to focus on Baptists with the decision to focus on, say,
evangelicalism. Recent histories of evangelicalism or fundamentalism
tend to take white Christians as their subjects, whether or not there
are good reasons
to question that demarcation, acknowledge the color line, and leave it
at that. If race is the single most-important category in U.S. history
(and it is), then our histories of U.S. religion ought to be able to
discuss race at least as well as this denominational history.
Prere - Traditional Musical Instruments from East Nusa Tenggara
Musical instrument of Manggarai is made from bamboo seruas keil sekeil pencil length is approximately 15 cm. Books segment bottom left closed, but the top was cut to a blow. Book ruaw bottom cleaved to menyaluirkan mouth puffs of air from the top of the bamboo tube, while the parts of the bamboo for pandanus leaves wrapped so as to resemble a trumpet orong functioning enlarge his voice. This instrument is only used for personal entertainment, is also used to accompany the music gong drum on the game penak parried local people. The tones are produced and re do, so that the name of this tool called Prere.
Sundin tongkeng - Traditional Musical Instruments from East Nusa Tenggara
The name of this wind instrument relating to the form and fig play, namely seruas bamboo or reed length of approximately 30 cm. Book one of the fingertips of bamboo segments allowed. Earpiece amounted to 6 pieces and bmbu berbuku. Most holes peniutp searik leaves wrapped around tuning. How to play this instrument like a flute. Due to the upright position it blew the call tongkeng Manggarai, while Sunding is distilled., So that this instrument is called by the name Sunding tongkeng. This instrument is usually used at night time while keeping the wild boar in the garden. Playing a musical instrument is no pantsngan, keuali song summon spirits that Queen Dita
Knobe Oh - Traditional Musical Instruments from East Nusa Tenggara
The name of a musical instrument made of bamboo kilit with a length of approximately 12.5 cm. cut off the middle-middle portion which extends into parts of bamboo (a kind of tongue) so delicate, so it can function as a vibrator (vibrator). If the base of the tip is pulled by a rope strands that are closely related to the pangkalujung terseut then the resulting sound through the oral cavity that serves as a resonator
Knobe Khabetas - Traditional Musical Instruments from East Nusa Tenggara
Dawan society celebrants that Kbetas Knobe musical instruments have existed since their ancestors to settle in the caves. Form this instrument together with a bow.How
to play it is, one end portion of the bow affixed between the upper lip
and lower lip, and then the air is removed from the esophagus, while
the strings are plucked with the fingers. Meripakan
Dawan habits in rural communities when going berook plant or animal
mengembala they always bring musical instruments such as Leku, Heo,
Knobe Kbetas, Knobe Oh, and Feku. While overseeing the garden or supervise the animals, then the music is used to remove loneliness.Besides
being used for personal entertainment, this instrument is used also for
traditional ceremonies like, Napoitan Li'ana (children age 40), the
newborns are not allowed to leave the house before 40 days. To Welcoming the baby out of the house after the age of 40 days, then held a traditional party (Napoitan Li'ana).
Foy Pai - Traditional Musical Instruments from East Nusa Tenggara
Bamboo wind instrument of this formerly used to accompany songs as well as music Foy tandak Prayer.
In the development of this waditra always paired with music Foy Prayer. The tones are produced by Foy Pai: do, re, mi, fa, sol.
In the development of this waditra always paired with music Foy Prayer. The tones are produced by Foy Pai: do, re, mi, fa, sol.
RAPAI - Traditional Musical Instruments of Aceh
Rapai traditional musical instrument is a musical instrument sounded by striking. According to ZH Idris, Rapai musical instrument is derived from Bahdad
(Iraq), and brought to Aceh by an Islamic religious broadcaster named
Sheikh Neat.
In the show, this Rapai musical instrument played by 8 to 12 players called Rapai crew. Rapai musical instrument serves to set the tempo and rhythm together tingkahan-tingkahan Serune Kalee and Buloh yearns.
Based on the magnitude of Rapai and function, traditional musical instruments of Aceh consists of several types:
Rapai Pasee (Rapai hanging)
Rapai Daboih
Rapai Geurimpheng (Rapai wide)
Rapai Pulot
Rapai Child / behavior
Rapai story
Rapai musical instrument is usually played in a variety of occasions, such as during the night market, marriage ceremonies, birthday, accompany the dance, commemorate certain days and other events. However, in addition to single instrument played Rapai can also be combined with other musical equipment.
In the show, this Rapai musical instrument played by 8 to 12 players called Rapai crew. Rapai musical instrument serves to set the tempo and rhythm together tingkahan-tingkahan Serune Kalee and Buloh yearns.
Based on the magnitude of Rapai and function, traditional musical instruments of Aceh consists of several types:
Rapai Pasee (Rapai hanging)
Rapai Daboih
Rapai Geurimpheng (Rapai wide)
Rapai Pulot
Rapai Child / behavior
Rapai story
Rapai musical instrument is usually played in a variety of occasions, such as during the night market, marriage ceremonies, birthday, accompany the dance, commemorate certain days and other events. However, in addition to single instrument played Rapai can also be combined with other musical equipment.
Rapai shaped like jars or pots of various sizes. Rapai the top covered with leather, while the lower part is empty.
TAKTOK TRIENG - Traditional Musical Instruments of Aceh
Trieng Taktok similar tools made of bamboo o'clock. This tool is found in the area of Pidie district, Aceh Besar and several other districts. Taktok Trieng known there are two types: one is used in meunasah (broken-broken), hall-hall meetings and in other places deemed reasonable to put these tools. And the type used in the fields serves to repel birds or other insects that threaten rice crops. This type is usually placed in the middle of rice fields and connected by rope to the hut (hut waiting paddy).
SERUNE KALEE - Traditional Musical Instruments of Aceh
Serune Kalee is a traditional wind instrument Aceh is the typical tool traditional Acehnese Musit played since antiquity.
This instrument is popular in the area of Pidie, North Aceh, Aceh Besar and Aceh Barat. Kalee serune traditional musical instruments is normally played in conjunction with Gendrang Rapai and entertainment events, dances, welcoming guests of honor at the royal king king golden age Aceh Darussalam.Kalee Serune along with geundrang and Rapai is suatau perangkatan music since the heyday of the kingdom of Aceh Darussalam until now remained decorate / color of music in traditional Acehnese culture. This instrument is one of the musical instrument like a flute or clarinet, spread across the Malay community.
Serune said Kalee refer to two different things. The first said, pointing to a brass Serune traditional Acehnese often play together Rapai. While Kalee is the name of a village in Laweung name, Pidie.Musical equipment is not only used by people of Aceh, but also Minangkabau, Agam, and several other areas in West Sumatra. In fact, the distribution of these supplies reach Thailand, Sri Lanka, and Malaysia. This kind of musical instruments also found in other coastal areas of Aceh Province and, as Pidie, North Aceh, Aceh Besar, Aceh Barat, and with the same name (Burhan Paradise, ed, 1986 :. 81). Each region that use this kind of music gives many variations in equipment, so that the shape and name also vary. However, among some variation serune, there are similarities in shades of raised voices, barreled tone, vibe, sound volume, the sound dynamics.
Based on existing data, this equipment has been around since the advent of Islam to Aceh. There are some who say this equipment comes from China (ZH Idris, 1993: 48-49).
At this time the culture in Aceh is also growing rapidly, one of which is an art, with a strong Islamic style. Kalee Serune equipment still today plays an important role in a variety of performing arts, in various ceremonies, and other events Kalee Serune game music. Has entertained people of Aceh since the beginning until now.
This instrument is popular in the area of Pidie, North Aceh, Aceh Besar and Aceh Barat. Kalee serune traditional musical instruments is normally played in conjunction with Gendrang Rapai and entertainment events, dances, welcoming guests of honor at the royal king king golden age Aceh Darussalam.Kalee Serune along with geundrang and Rapai is suatau perangkatan music since the heyday of the kingdom of Aceh Darussalam until now remained decorate / color of music in traditional Acehnese culture. This instrument is one of the musical instrument like a flute or clarinet, spread across the Malay community.
Serune said Kalee refer to two different things. The first said, pointing to a brass Serune traditional Acehnese often play together Rapai. While Kalee is the name of a village in Laweung name, Pidie.Musical equipment is not only used by people of Aceh, but also Minangkabau, Agam, and several other areas in West Sumatra. In fact, the distribution of these supplies reach Thailand, Sri Lanka, and Malaysia. This kind of musical instruments also found in other coastal areas of Aceh Province and, as Pidie, North Aceh, Aceh Besar, Aceh Barat, and with the same name (Burhan Paradise, ed, 1986 :. 81). Each region that use this kind of music gives many variations in equipment, so that the shape and name also vary. However, among some variation serune, there are similarities in shades of raised voices, barreled tone, vibe, sound volume, the sound dynamics.
Based on existing data, this equipment has been around since the advent of Islam to Aceh. There are some who say this equipment comes from China (ZH Idris, 1993: 48-49).
At this time the culture in Aceh is also growing rapidly, one of which is an art, with a strong Islamic style. Kalee Serune equipment still today plays an important role in a variety of performing arts, in various ceremonies, and other events Kalee Serune game music. Has entertained people of Aceh since the beginning until now.
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