Journal of Popular Music Studies (2021). At the turn of the twenty-first century, vinyl records had remained a steady if unsubstantial component of recorded music revenue in the United States. But sales of physical media started declining steadily in 2001 in a seemingly unstoppable slide the RIAA attributed to digital piracy. Then a funny thing happened: although CD sales continued to shrink, by the end of the decade vinyl record sales had started growing, reaching $88.9 million in 2010—a revenue level not seen in two decades. In this article I trace these trajectories in more detail, considering how the trajectory of vinyl record sales in the twenty-first century both confirm and frustrate concepts of revival.

Yale Journal of Music and Religion (2021). As a series of loosely-organized events, “Beer & Hymns” started at the Greenbelt Festival in England in 2006 and migrated to the Wild Goose Festival in North Carolina in 2012. Local Beer & Hymns gatherings meet at bars, breweries, clubs, and pubs across the U.K., the U.S., and around the world. In this article, I analyze the sonic and social fabric of Beer & Hymns as a participatory space that promotes community, contextualized against white U.S. evangelicalism’s contested relationship with the secular.

Twentieth-Century Music (2021). In this forum, we have collected articles from participants in a recent symposium on the future of popular music studies to reflect more deeply on the challenges we all face in in an increasingly diverse and divided world -- challenges of teaching, studying, comprehending, and embodying pop music in all its richness. The field must reckon with these challenges if it is to remain relevant, and in doing so (we argue) it perhaps models a way forward for music scholarship as a whole.

Journal of Religion, Media and Digital Culture (2020). In 1992, EMI acquired Sparrow Records. At that time, EMI was one of the “Big Six” (secular) major record labels; Sparrow was the largest and most successful label in the Christian record industry. As in other sectors of the music and entertainment industries, reactions to corporate consolidations are mixed. CCM magazine and its sister publications, for decades the primary sources of information about and for the Christian market, provide a unique opportunity to observe and analyze these tensions leading up to these mergers and acquisitions.

Journal of Popular Music Studies (2020). In this article, we report on the two-day event, “The Future of Pop: Big Questions Facing Popular Music Studies in the 21st Century,” at Northeastern University in October 2019. The event was sponsored by the Popular Music Study Group of the American Musicological Society (AMS-PMSG), Northeastern University, and Amherst College as a pre-conference symposium tied to the AMS’s annual meeting in Boston.

Journal of Popular Music Studies (2020). At the 2018 IASPM-US conference in Nashville, I organized a roundtable of Christian music executives. This was a unique opportunity to hear Christian music executives discussing the unique challenges and issues they face in a popular music market for which religious identity is necessarily a core component. Roundtable participants have worked in A&R, executive leadership, higher education, music ministry, music super- vision, production, publishing, radio promotions, and recording, among other roles, and represent more than 100 years of cumulative experience as music industry professionals.

Journal of the Society for American Music (2020). Cornerstone was an annual four-day-long Christian rock festival in Illinois that ran from 1984 until 2012, first in Chicago’s northern suburbs and then on a former farm in the rural western part of the state. This article examines the production of space and place at Cornerstone. In doing so, it contributes a vital link between scene theory and the growing ethnomusicological literature on festivals.

Journal of the Society for American Music (2020). In this special issue of JSAM, my overarching goal has been to showcase the rich diversity of festival research, decentering popular music studies from it, and in doing so to demonstrate both that music scholars working in a variety of areas have much to contribute to contemporary popular and academic discourse on music festivals, and that festival studies has much to contribute to music scholarship beyond popular music studies. The articles collected here contribute to a broad interdisciplinary literature on music festivals. Each also illustrates the value of music festival research to the scholarship of music in the Americas.

American Music (2018). Scholars and scholar-practitioners from a wide variety of disciplinary and faith backgrounds have enriched our understandings of the ways in which music functions in worship contexts around the world. Yet, the political economy of worship music remains underexamined and undertheorized. In this article, I develop the theory of ‘worship capital’ as a corrective.

Popular Music (2018). A meta-analysis of popular music literature on record labels reveals an ‘indie prejudice’: a preference for (and even a bias in favour of) independent labels coupled with a dismissive approach to the study of major labels and musical mainstreams that impacts our ability, as a scholarly field, to speak with authority about the largest segments of the commercial record industries. What larger implications for our scholarship might confronting this prejudice reveal? What master narratives have structured popular music studies’ preference of independent over major record labels?

Studying Congregational Music, Routledge (2021). Chapter 7, “Political Economy and Capital in Congregational Music Studies: Commodities, Worshipers, and Worship,” by Andrew Mall.

Studying Congregational Music, Routledge (2021). Introduction, “Interdisciplinarity and Epistemic Diversity in Congregational Music Studies,” by Andrew Mall, Jeffers Engelhardt, and Monique M. Ingalls.

Ethics and Christian Musicking, Routledge (2021). In this chapter, I consider the ways in which the business of music complicates the ethics and objectives of Christian music. I address some of the effects of yoking Christian music to the for-profit imperatives of entertainment conglomerates, but I quickly turn my attention to Christian festivals, which are unique places in which competing ethics find an equilibrium, albeit one that is always temporary and often uneasy.

Christian Punk, Bloomsbury (2020). This chapter focuses on the Chicago-based Christian Celtic-punk band Flatfoot 56, analyzing their performances in secular venues and at the Christian music festivals Cornerstone and AudioFeed. Arguing that Christianity and punk are inseparable to the band’s identity, the chapter analyzes their approach to religious communication in songs and from the stage. The chapter also addresses the evolution of Christian music festivals and the tensions around youth-focused niche forms of Christian music, such as punk.

The Routledge Companion to the Study of Local Musicking, Routledge (2018). This chapter examines how marketplace factors affect programming decisions made within radio stations at the macro level, and illustrates their local impacts through a case study of the Chicago Independent Radio Project (or CHIRP). I argue that stations like CHIRP facilitate public intimacy and personal relationships in local spaces and places via imagined communities that are more social than they are imaginary. Through participatory musicking, their staff, volunteers, and listeners help construct musical locality together.

Congregational Music-Making and Community in a Mediated Age, Ashgate (2015). Based on historical research and ethnographic fieldwork in 2009–2012, including two summers volunteering as festival staff, this chapter examines the ways in which Cornerstone’s imagined community was constructed, manifested, perpetuated, and mourned. This work participates in a growing literature on contemporary Christian congregational music practices and contributes to scholarship in ethnomusicology and popular music studies that address explicitly peripheral musical activities.

The Spirit of Praise, Penn State University Press (2015). Live music is integral to worship services, where aesthetics of charismatic worship and rock concerts often overlap. This chapter examines the ways in which the Anchor Fellowship’s theology, worship practices, and congregational music are co-constitutive. This work participates in a growing literature on contemporary Christian worship music practices and contributes to scholarship that addresses peripheral musical activities.

The SAGE International Encyclopedia of Music and Culture, SAGE Publications (2019). Subculture is a theoretical perspective used to describe and analyze social groups that constitute some subset of a larger dominant, mainstream, or mass culture. Subculture theory has been most commonly applied to oppositional social groups and youth cultures by scholars in disciplines as diverse as anthropology, communications, cultural studies, ethnomusicology, media studies, popular music studies, sociology, and others.

The SAGE International Encyclopedia of Music and Culture, SAGE Publications (2019). Emo, short for “emocore” or “emotional hardcore,” refers both to a genre of rock music and to its subculture. The genre first emerged from punk rock and hardcore punk in the mid-1980s in local underground music scenes, most notably that of Washington, D.C. Throughout the 1990s, it gradually spread across the trans-local networks of underground music scenes in North America. In the early 2000s, several emo bands and the genre itself achieved mainstream success. Like punk rock and other subcultures in previous decades, emo became a popular trend and commodity at its commercial peak, especially among teenagers and young fans.

Encyclopedia of Popular Musics of the World, Continuum (2012). the emergence of Contemporary Christian Music (CCM) in the early 1970s as the dominant category of popular music marketed to white evangelical Christians, there have been Christian recording artists whose music has failed to meet the aesthetic, contextual, economic, ideological, lyrical, stylistic or theological requirements of the US CCM recording industry. Early ‘Christian rock’ artists’ theological message located them on the periphery of the secular popular music recording industry, while their aggressive sound—heavily influenced by contemporary rock music—located them on the periphery of the existing Christian music recording industry, which focused primarily on sacred music and hymnody.

Journal of Religion, Media and Digital Culture (2024). In this review of Erika D. Gault's Networking the Black Church: Digital Black Christians and Hip Hop (NYU Press, 2022), I discuss Gault’s digital ethnographic approach to learning more about “digital Black Christians” (her chosen signifier for what others might call Black Millennials) and her findings about how those digital Black Christians — primarily “creatives” and “thought leaders” (or, to others, “influences”) — impact theological discourses and Christian communities outside of defined religious hierarchies and churches.

Leah Payne reviewed God Rock, Inc. for the Journal of Religion, Media and Digital Culture.

Adam Perez reviewed God Rock, Inc. for the Journal of the Society for American Music.

Daniel Thornton reviewed God Rock, Inc. for the Journal of World Popular Music.

Rosalind I. J. Hackett reviewed God Rock, Inc. for the journal Religion.

Jason Lee Guthrie reviewed God Rock, Inc. for the Journal of the Music and Entertainment Industry Educators Association (MEIEA).

Robert M. Marovich reviewed God Rock, Inc. for the Association for Recorded Sound Collections Journal (ARSC).

Shannan Katherine Baker reviewed God Rock, Inc. for Reading Religion, the open book review website published by the American Academy of Religion (AAR).

Punk & Post-Punk (2021). In this review of Tom Mullen's Anthology of Emo (2 vols.) and Washed Up Emo (podcast), I explain how Mullen has contributed to a long trajectory of emo’s and reputational recovery. He is key to emo nostalgia in the 2010s and its resurgence and flourishing into the 2020s.

Yale Journal of Music and Religion (2020). In this review of Ari Y. Kelman's Shout to the Lord: Making Worship Music in Evangelical America (NYU Press, 2018), I describe the strengths and challenges of examining the cultural production of worship music thematically, as Kelman has chosen to focus on songwriting, worship leading, and the music industry in sequence.

Punk Scholars Network conference presentation (2025). In this paper I reflect on the meaningfulness of the Furnace Fest community to individual participants. My findings are based on four sequential years of fieldwork at Furnace Fest (2021–24) with ever-growing research teams, hundreds of survey responses, and dozens of hours of semi-structured interviews with organizers, community members, and random attendees (around 50 conducted at the 2024 event alone). I argue that nostalgia at Furnace Fest is generative as much as it is reflective, affirming participants’ identities while also empowering them to take risks and be vulnerably transparent in relative safety.

MEIEA conference presentation (2024). What is the nature of hardcore, and how does hardcore nostalgia reflect its values and meet its needs? More than merely a marketing ploy, is hardcore nostalgia also an invitation to revisit and romanticize the anxieties of our youth; an attempt at a do-over; or perhaps even an act of emotional and mental self-care? In this presentation, we trace these trends in hardcore and emo to ask: what do we do with nostalgia that asks us to remember when we were young and angry and sad?

AAR (2023) “author meets critics” panel on God Rock, Inc. Panelists will consider how Christian music as a niche business shapes religious communities in the United States (and beyond), as well as how its many genres and subgenres - pop, rock, metal, rap, hip hop, praise and worship, etc. - reflect and shape evangelical Christian politics, practice, and theology.

SEM conference presentation (2023). In this paper, we address the complexities of collaborating at these multiple levels: with each other, research assistants, festival organizers and staff, community leaders and members, and festival attendees. In attending to these challenges and opportunities, we open a conversation about the power and potential of team-based, collaborative fieldwork.

Colloquium presentation (2022). At Furnace Fest (Birmingham, Alabama), attendees travel from across the U.S. and Canada for three days of emo, hardcore, metal, and punk performances. Based on ongoing fieldwork, in this talk I consider what my research collaborators and I have learned so far about working together—both in terms of our research methodologies and in terms of festival organizers and their communities.

Public research presentation (2022). Prior to Furnace Fest 2022, I helped organize a public conversation as part of an official pre-fest event. The plan was to present some of our initial research findings and moderate a public conversation with the participation of two of Furnace Fest’s organizers and one of the Furnace Fest Community moderators.

Conference presentation (2022). At Furnace Fest 2021 (Birmingham, Alabama), attendees traveled from across the U.S. and Canada for three days of emo, hardcore, and metal performances. Based on ongoing, collaborative fieldwork in the Furnace Fest community, in this paper I build upon prior work that posits festivals as physical places for imagined communities (Mall 2015; cf. Anderson 1991 [1983]) and scenes (Mall 2020) to consider how music festivals, as sensational forms (Meyer 2009), substantiate musical community itself (see, e.g., Shelemay 2011).

AMS conference presentation (2021). Cornerstone Festival performed its organizers’ ethics into being, witnessed in its do-it-yourself scrappiness, its (at times) overwhelming sonic chaos, its sanctioned attendee-operated “generator stages,” and its willingness to engage difficult theological questions. From one perspective, this reflects a tautological relationship between orthodoxy and orthopraxy grounded in theology; another perspective reveals the co-constitutiveness of ethics and aesthetics grounded in practice. To recast Jeffers Engelhardt’s “right singing,” at Cornerstone, if the performing was right, then the ethics expressed in that performing were right, and if the ethics were right, then the musical practices grounded in those ethics were right. In this paper, I draw on theories of music and ethics rooted in Christian musicking to generate a theoretical framework that situates these practices not within a shared faith but rather within a shared ethical framework irrespective of religious belief.

Popular Music Books in Process roundtable presentation (2021). Nathan Myrick, Marcell Silva Steuernagel, and myself discussed our recent books in conversation with each other as part of the PMBiP series of author talks, co-sponsored by IASPM-US, JPMS, and the Popcon.

SAM conference presentation (2021). “God just told me to start my own label and give my records away.” So spoke Christian songwriter Keith Green to Billy Ray Hearn, his record label’s founder and owner, in 1979. Green was convicted that his music could not minister to those who most needed to hear God’s message unless it was freely available. In this paper, I examine Green’s career to illustrate how one artist navigated the delicate balance of ethical and commercial imperatives. I argue that ethical objectives can be just as important as aesthetic or commercial ones, particularly in their ability to establish markets’ boundaries.

IASPM-US conference presentation (2021). When the members of Flatfoot 56, a Celtic punk band from Chicago, speak of “brotherhood” at AudioFeed, a Christian music festival, they refer to congregational cohesion; at a secular punk venue, however, scene unity is just as likely an interpretation. Whereas Christian punks sacralize secular places, such as the bars and nightclubs where they often perform, this paper suggests that bands like Flatfoot 56 might be thought to secularize sacred places (i.e., Christian festivals) by decentering U.S. evangelicalism’s most controversial public positions. Through an ethnographic analysis of Flatfoot 56 performances, considering what is sung/spoken aloud and what is not, this paper argues for a nuanced, mediating perspective that recognizes an ambivalence about identity politics among many evangelical subculturalists moving between secular and sacred spaces.

Music Festival Studies conference presentation (2020). In this paper, based on ethnographic fieldwork at Christian music festivals and formal interviews with festival organizers, I address festivals as sites of musical ethics made manifest. By focusing on specific niche Christian music festivals, I am able to emphasize the relationships between the values of their organizers, artists, and attendees and the lived experiences of the events themselves. But my conclusions have implications for the viability of the broader festival industry, particularly small events that cannot afford to compete with the Bonnaroos, Coachellas, and Lollapaloozas.

AMS conference presentation (2019). In this paper I argue that Amy Grant’s success was the cumulative result of longer strategies to cross her over from the relatively small Christian market to the massive general mainstream pop market. Archival research reveals business and artistic decisions that prepared Grant for her first attempt at crossover with the 1985 album Unguarded.

Christian Congregational Music conference presentation (2019). Beer and Hymns is exactly what it sounds like: we raise our red Solo cups and lift our voices together to sing hymns, spirituals, praise songs, and folk songs together. Song choices include both secular and sacred selections, and the nightly gatherings attract participants from a variety of theological backgrounds, many of whom have an ambivalent or troubled relationship with Protestant Christianity (including mainline and non-denominational evangelicalism). Our voices entwine, and often our arms do, too. And by the end of the night, as our singing reverberates in the night, we emerge unified by our singing, even if only for one night.

Sound & Secularity symposium presentation (2019). Given the ambivalent (and sometimes antagonistic) relationship between houses of worship and houses of drink in the United States, the mere act of singing hymns in bars can be interpreted as resisting prescriptive religious norms. But in recontextualizing these songs in Wild Goose’s pub tent, beers in hand, participants—including current and former churchgoers—reimagine their theologies and reclaim their religious identities. In this paper, I analyze the sonic and social fabric of Beer and Hymns as a participatory space that enables resilience and redemption.