Monterey Pop Festival
The Monterey International Pop Music Festival was a three-day concert event held June 16 to June 18, 1967, at the Monterey County Fairgrounds in Monterey, California. The festival is remembered for the first major American appearances by the Jimi Hendrix Experience, the Who and Ravi Shankar, the first large-scale public performance of Janis Joplin and the introduction of Otis Redding to a mass American audience; the Monterey Pop Festival embodied the theme of California as a focal point for the counterculture and is regarded as one of the beginnings of the "Summer of Love" in 1967. Because Monterey was promoted and attended, featured historic performances, was the subject of a popular theatrical documentary film, it became an inspiration and a template for future music festivals, including the Woodstock Festival two years later. Rolling Stone publisher Jann Wenner said, "Monterey was the nexus - it sprang from what the Beatles began, from it sprang what followed." The festival was planned in seven weeks by John Phillips of the Mamas & the Papas, record producer Lou Adler, Alan Pariser and publicist Derek Taylor.
Monterey and Big Sur had been known as the site for the long-running Monterey Jazz Festival and Big Sur Folk Festival. The organizers succeeded beyond all expectations; the artists performed for free, with all revenue donated to charity, except for Ravi Shankar, paid $3,000 for his afternoon-long performance on the sitar. Country Joe and the Fish were paid $5,000, not by the festival itself, but from revenue generated from the D. A. Pennebaker documentary; the artists did. Apart from Shankar, each act was given up to 40 minutes for their performance. Several ended their sets earlier, including the Who. Lou Adler reflected: ur idea for Monterey was to provide the best of everything – sound equipment and eating accommodations, transportation – services that had never been provided for the artist before Monterey... We set up an on-site first aid clinic, because we knew there would be a need for medical supervision and that we would encounter drug-related problems. We didn't want people who needed medical attention to go untreated.
Nor did we want their problems to ruin or in any way disturb other people or disrupt the music... Our security worked with the Monterey police; the local law enforcement authorities never expected to like the people they came in contact with as much as they did. They never expected the spirit of'Music and Flowers' to take over to the point where they'd allow themselves to be festooned with flowers. Monterey's bill boasted a lineup that put established stars like the Mamas and the Papas, Simon & Garfunkel and the Byrds alongside groundbreaking new acts from the UK and the US. Crowd estimates for the festival have ranged from 25,000 to 90,000 people, who congregated in and around the festival grounds; the fairgrounds' enclosed performance arena, where the music took place, had an approved festival capacity of 7,000, but it was estimated that 8,500 jammed into it for Saturday night's show, with many extra attendees standing around the sides of the arena. Festival-goers who wanted to see the musical performances were required to have either an'all-festival' ticket or a separate ticket for each of the five scheduled concert events they wanted to attend in the arena: Friday night, Saturday afternoon and night, Sunday afternoon and night.
Ticket prices varied by seating area, ranged from $3 to $6.50. The song "San Francisco" was written by Phillips and sung by Scott McKenzie, released in May 1967, to promote the event. With two huge singles behind them, Jefferson Airplane was one of the major attractions of the festival, having built up a large following on the West Coast. Although a big act in the UK, now gaining some attention in the US after playing some New York dates two months earlier, the Who were propelled into the American mainstream at Monterey; the band used rented Vox amps for their set, which were not as powerful as their regular Sound City amps which they had left in England to save shipping costs. At the end of their frenetic performance of "My Generation", the audience was stunned as guitarist Pete Townshend smashed his guitar, smoke bombs exploded behind the amps and frightened concert staff rushed onstage to retrieve expensive microphones. At the end of the mayhem, drummer Keith Moon kicked over his drum kit.
During Jimi Hendrix's stay in England, he and the Who had seen each other perform. They decided to toss a coin, with the. Michael Lydon, author of Flashbacks commented: "The Grateful Dead were beautiful, they did at top volume. They played some of the best music of the concert. I have never heard anything in music that could be said to be qualitatively better than the performance of the Dead, Sunday night. Jerry Garcia noted: " smashing all their equipment. I mean, they did it so well, it looked so great. It was like,'Wow, beautiful.' We went on. We played our little music, and it seemed so lame at the time. And was beautiful and incredible and sounded great and looked great. I loved both acts
Kid Ory
Edward "Kid" Ory was a Louisiana French-speaking jazz trombonist and bandleader. He was born near LaPlace, Louisiana. Ory started playing music with homemade instruments in his childhood, by his teens was leading a well-regarded band in southeast Louisiana, he kept LaPlace, Louisiana, as his base of operations because of family obligations until his twenty-first birthday, when he moved his band to New Orleans. He was one of the most influential trombonists of early jazz. Ory was a banjo player during his youth, it is said that his ability to play the banjo helped him develop "tailgate", a particular style of playing the trombone with a rhythmic line underneath the trumpets and cornets; when Ory was living on Jackson Avenue, he was discovered by Buddy Bolden, playing his first new trombone, instead of an old Civil War trombone. Ory's sister said. Ory had one of the best-known bands in New Orleans in the 1910s, hiring many of the great jazz musicians of the city, including the cornetists Joe "King" Oliver, Mutt Carey, Louis Armstrong, who joined the band in 1919.
In 1919, he moved to Los Angeles—one of a number of New Orleans musicians to do so near that time—and he recorded there in 1921 with a band that included Mutt Carey, the clarinetist and pianist Dink Johnson, the string bassist Ed Garland. Garland and Carey were longtime associates who would still be playing with Ory during his 1940s comeback. While in Los Angeles and his band recorded two instrumentals, "Ory's Creole Trombone" and "Society Blues", as well as a number of songs, they were the first jazz recordings made on the West Coast by an African-American jazz band from New Orleans. His band recorded with Nordskog Records. In 1925, Ory moved to Chicago, where he was active and recording with Louis Armstrong, Jelly Roll Morton, Johnny Dodds, Bessie Smith, Ma Rainey, many others, he mentored Benny Goodman and Charles Mingus. During the Great Depression Ory retired from music and did not play again until 1943, he ran a chicken farm in California. From 1944 to about 1961 he led one of the top New Orleans–style bands of the period.
His sidemen during this period included, In addition to Carey and Garland, the trumpeters Alvin Alcorn and Teddy Buckner. All but Buckner and Ewell were from New Orleans; the Ory band was an important force in reviving interest in New Orleans jazz, making popular 1940s radio broadcasts—among them a number of slots on The Orson Welles Almanac program. In 1944–45 the group made a series of recordings for Crescent Records, founded by Nesuhi Ertegun for the express purpose of recording Ory's band. During the late 1940s and early 1950s, Ory and his group appeared at the Beverly Cavern in Los Angeles. In 1958 he played at'On the levee' on the waterfront at San Francisco. Ory retired from music in 1966 and spent his last years in Hawaii, with the assistance of Trummy Young. Ory died in Honolulu, he was buried at Culver City, California. 1950 Kid Ory and His Creole Dixieland Band 1951 At the Beverly Cavern 1953 Live at Club Hangover, Vol. 1 1953 Creole Jazz Band at Club Hangover 1954 Live at Club Hangover, Vol. 3 1954 Kid Ory's Creole Jazz Band 1954 Creole Jazz Band 1954 Kid Ory's Creole Band/Johnny Wittwer Trio 1955 Sounds of New Orleans, Vol. 9 1956 Kid Ory in Europe 1956 Kid Ory's Creole Jazz Band/This Kid's the Greatest!
1956 The Legendary Kid 1956 Favorites! 1957 The Kid from New Orleans: Ory That Is 1957 Dixieland Marching Songs 1957 Kid Ory Sings French Traditional Songs 1958 Song of the Wanderer 1959 At the Jazz Band Ball 1959 Plays W. C. Handy 1960 Dance with Kid Ory or Just Listen 1961 The Original Jazz 1961 The Storyville Nights 1968 Kid Ory Live 1978 Edward Kid Ory and His Creole Band at the Dixieland Jubilee 19?? Kid Ory The Great New Orleans Trombonist 1981 Kid Ory Plays The Blues 1990 Favorites 1992 Kid Ory at the Green Room, Vol. 1 1994 Kid Ory at the Green Room, Vol. 2 1997 Kid Ory and His Creole Band at the Dixieland Jubilee 1997 Kid Ory's Creole Jazz Band 1998 In Denmark 2000 Live at the Beverly Cavern With Red Allen 1957 Red Allen, Kid Ory & Jack Teagarden at Newport McCusker, John. "Creole Trombone: Kid Ory and the Early Years of Jazz", University Press of Mississippi, 2012 Marcus, Kenneth. Musical Metropolis: Los Angeles and the Creation of Music Culture 1880-1940 Kid Ory on redhotjazz.com Jubilee at the Internet Archive.
Black comedy
Black comedy known as dark comedy or gallows humor, is a comic style that makes light of subject matter, considered taboo subjects that are considered serious or painful to discuss. Comedians use it as a tool for exploring vulgar issues, thus provoking discomfort and serious thought as well as amusement in their audience. Popular themes of the genre include death and violence, disease, sexuality and barbarism. Black comedy differs from blue comedy which focuses more on crude topics such as nudity and bodily fluids. Although the two are interrelated, black comedy is different from straightforward obscenity in that it is more subtle and does not have the explicit intention of offending people. In obscene humor, much of the humorous element comes from shock and revulsion, while black comedy might include an element of irony, or fatalism. For example, an archetypal example of black comedy in the form of self-mutilation appears in the English novel Tristram Shandy. Tristram, five years old at the time, starts to urinate out of an open window for lack of a chamber pot.
The sash circumcises him. Literary critics have associated black comedy and black humor with authors as early as the ancient Greeks with Aristophanes. Whereas the term black comedy is a broad term covering humor relating to many serious subjects, gallows humor tends to be used more in relation to death, or situations that are reminiscent of dying. Black humor can be related to the grotesque genre; the term black humor was coined by the Surrealist theorist André Breton in 1935 while interpreting the writings of Jonathan Swift. Breton's preference was to identify some of Swift's writings as a subgenre of comedy and satire in which laughter arises from cynicism and skepticism relying on topics such as death. Breton coined the term for his book Anthology of Black Humor, in which he credited Jonathan Swift as the originator of black humor and gallows humor. In his book, Breton included excerpts from 45 other writers, including both examples in which the wit arises from a victim with which the audience empathizes, as is more typical in the tradition of gallows humor, examples in which the comedy is used to mock the victim.
In the last cases, the victim's suffering is trivialized, which leads to sympathizing with the victimizer, as analogously found in the social commentary and social criticism of the writings of Sade. Among the first American writers who employed black comedy in their works were Nathanael West and Vladimir Nabokov, although at the time the genre was not known in the US; the concept of black humor first came to nationwide attention after the publication of a 1965 mass-market paperback titled Black Humor, of which the editor was Bruce Jay Friedman. The paperback was one of the first American anthologies devoted to the concept of black humor as a literary genre. With the paperback, Friedman labeled as "black humorists" a variety of authors, such as J. P. Donleavy, Edward Albee, Joseph Heller, Thomas Pynchon, John Barth, Vladimir Nabokov, Bruce Jay Friedman himself, Louis-Ferdinand Celine. Among the writers labeled as black humorists by journalists and literary critics are today Roald Dahl, Kurt Vonnegut, Warren Zevon, Christopher Durang, Philip Roth.
The motive for applying the label black humorist to all the writers cited above is that they have written novels, stories and songs in which profound or horrific events were portrayed in a comic manner. Comedians, like Lenny Bruce, that since the late 1950s have been labeled for using "sick comedy" by mainstream journalists, have been labeled with "black comedy". Sigmund Freud in his 1927 essay Humour puts forth the following theory of black comedy: "The ego refuses to be distressed by the provocations of reality, to let itself be compelled to suffer, it insists. Some other sociologists elaborated this concept further. At the same time, Paul Lewis warns that this "relieving" aspect of gallows jokes depends on the context of the joke: whether the joke is being told by the threatened person themselves or by someone else. Black comedy has the social effect of strengthening the morale of the oppressed and undermines the morale of the oppressors. According to Wylie Sypher, "to be able to laugh at evil and error means we have surmounted them."Black comedy is a natural human instinct and examples of it can be found in stories from antiquity.
Its use was widespread from where it was imported to the United States. It is rendered with the German expression Galgenhumor; the concept of gallows humor is comparable to the French expression rire jaune, which has a Germanic equivalent in the Belgian Dutch expression groen lachen. Italian comedian Daniele Luttazzi discussed gallows humour focusing on the particular type of laughter that it arouses, said that grotesque satire, as opposed to ironic satire, is the one that most
Street performance
Street performance or busking is the act of performing in public places for gratuities. In many countries the rewards are in the form of money but other gratuities such as food, drink or gifts may be given. Street performance dates back to antiquity. People engaging in this practice are called street buskers. Performances are anything. Performers may do acrobatics, animal tricks, balloon twisting, clowning, contortions, dance, fire skills, flea circus, fortune-telling, magic, living statue, musical performance, snake charming, storytelling or reciting poetry or prose, street art such as sketching and painting, street theatre, sword swallowing, ventriloquism; the term busking was first noted in the English language around the middle 1860s in Great Britain. The verb to busk, from the word busker, comes from the Spanish root word buscar, with the meaning "to seek"; the Spanish word buscar in turn evolved from the Indo-European word *bhudh-skō. It was used for many street acts, title of a famous Spanish book about one of them, El Buscón.
Today, the word is still used in Spanish but relegated for female street sex workers, or women seeking to be set up as private mistress of married men. There have been performances in public places for gratuities in every major culture in the world, dating back to antiquity. For many musicians street performance was the most common means of employment before the advent of recording and personal electronics. Prior to that, a person had to produce any music or entertainment, save for a few mechanical devices such as the barrel organ, the music box, the piano roll. Organ grinders were found busking in the old days. Busking is common among some Romani people. Romantic mention of Romani music and fortune tellers are found in all forms of song poetry and lore; the Roma brought the word busking to England by way of their travels along the Mediterranean coast to Spain and the Atlantic Ocean and up north to England and the rest of Europe. In medieval France buskers were known by the terms troubadours and jongleurs.
In northern France they were known as trouveres. In old German buskers were known as Spielleute. In obsolete French it evolved to busquer for "seek, prowl" and was used to describe prostitutes. In Russia buskers are called skomorokh and their first recorded history appears around the 11th century. Mariachis, Mexican bands that play a style of music by the same name busk when they perform while traveling through streets and plazas, as well as in restaurants and bars. Around the mid-19th century Japanese Chindonya started to be seen using their skills for advertising, these street performers are still seen in Japan. Another Japanese street performance form dating from the Edo period is Nankin Tamasudare, in which the performer creates large figures using a bamboo mat. In 19th century, Italian street musicians began to roam worldwide in search of fortune. Musicians from Basilicata the so called Viggianesi, would become professional instrumentalists in symphonic orchestras in the United States; the street musicians from Basilicata are sometimes cited as an influence on Hector Malot's Sans Famille.
In the United States, medicine shows proliferated in the 19th century. They were traveling vendors selling potions to improve the health, they would employ entertainment acts as a way of making the clients feel better. The people would associate this feeling of well-being with the products sold. After these performances they would "pass the hat". One-man bands have performed as buskers playing a variety of instruments simultaneously. One-man bands proliferated in urban areas in the 19th and early 20th centuries and still perform to this day. A current one-man band plays all their instruments acoustically combining a guitar, a harmonica, a drum and a tambourine, they may include singing. Many still busk but some are booked to play at other events. Folk music has always been an important part of the busking scene. Cafe, restaurant and pub busking is a mainstay of this art form. Two of the more famous folk singers are Joan Baez; the delta bluesmen were itinerant musicians emanating from the Mississippi Delta region of the USA around the early 1940s and on.
B. B. King is one famous example; the counterculture of the hippies of the 1960s staged "be-ins", which resembled some present-day busker festivals. Bands and performers would gather at public places and perform for free, passing the hat to make money; the San Francisco Bay Area was at the epicenter of this movement – be-ins were staged at Golden Gate Park and San Jose's Bee Stadium and other venues. Some of the bands that performed in this manner were Janis Joplin with Big Brother and the Holding Company, the Grateful Dead, Jefferson Airplane, Quicksilver Messenger Service, Country Joe and the Fish, Moby Grape and Jimi Hendrix. Christmas caroling can be a form of busking, as wassailing included singing for alms, wassail or some other form of refreshment such as figgy pudding. In Ireland the traditional Wren Boys and in England Morris Dancing can be considered part of the busking tradition. In India and Pakistan's Gujarati region Bhavai is a form of street art where there are plays enacted in the village, the barot or the village singer is part of the local entertainment scene.
In the 2000s, some performers have begun "Cyber Busking". Artists post work or performances on the Internet for people to download or "stream" a
Folk music
Folk music includes traditional folk music and the genre that evolved from it during the 20th-century folk revival. Some types of folk music may be called world music. Traditional folk music has been defined in several ways: as music transmitted orally, music with unknown composers, or music performed by custom over a long period of time, it has been contrasted with classical styles. The term originated in the 19th century. Starting in the mid-20th century, a new form of popular folk music evolved from traditional folk music; this process and period is reached a zenith in the 1960s. This form of music is sometimes called contemporary folk music or folk revival music to distinguish it from earlier folk forms. Smaller, similar revivals have occurred elsewhere in the world at other times, but the term folk music has not been applied to the new music created during those revivals; this type of folk music includes fusion genres such as folk rock, folk metal, others. While contemporary folk music is a genre distinct from traditional folk music, in U.
S. English it shares the same name, it shares the same performers and venues as traditional folk music; the terms folk music, folk song, folk dance are comparatively recent expressions. They are extensions of the term folklore, coined in 1846 by the English antiquarian William Thoms to describe "the traditions and superstitions of the uncultured classes"; the term further derives from the German expression volk, in the sense of "the people as a whole" as applied to popular and national music by Johann Gottfried Herder and the German Romantics over half a century earlier. Though it is understood that folk music is music of the people, observers find a more precise definition to be elusive; some do not agree that the term folk music should be used. Folk music may tend to have certain characteristics but it cannot be differentiated in purely musical terms. One meaning given is that of "old songs, with no known composers", another is that of music, submitted to an evolutionary "process of oral transmission....
The fashioning and re-fashioning of the music by the community that give it its folk character". Such definitions depend upon " processes rather than abstract musical types...", upon "continuity and oral transmission...seen as characterizing one side of a cultural dichotomy, the other side of, found not only in the lower layers of feudal and some oriental societies but in'primitive' societies and in parts of'popular cultures'". One used definition is "Folk music is what the people sing". For Scholes, as well as for Cecil Sharp and Béla Bartók, there was a sense of the music of the country as distinct from that of the town. Folk music was "...seen as the authentic expression of a way of life now past or about to disappear" in "a community uninfluenced by art music" and by commercial and printed song. Lloyd rejected this in favour of a simple distinction of economic class yet for him true folk music was, in Charles Seeger's words, "associated with a lower class" in culturally and stratified societies.
In these terms folk music may be seen as part of a "schema comprising four musical types:'primitive' or'tribal'. Music in this genre is often called traditional music. Although the term is only descriptive, in some cases people use it as the name of a genre. For example, the Grammy Award used the terms "traditional music" and "traditional folk" for folk music, not contemporary folk music. Folk music may include most indigenous music. From a historical perspective, traditional folk music had these characteristics: It was transmitted through an oral tradition. Before the 20th century, ordinary people were illiterate; this was not mediated by books or recorded or transmitted media. Singers may extend their repertoire using broadsheets or song books, but these secondary enhancements are of the same character as the primary songs experienced in the flesh; the music was related to national culture. It was culturally particular. In the context of an immigrant group, folk music acquires an extra dimension for social cohesion.
It is conspicuous in immigrant societies, where Greek Australians, Somali Americans, Punjabi Canadians, others strive to emphasize their differences from the mainstream. They learn songs and dances that originate in the countries their grandparents came from, they commemorate personal events. On certain days of the year, such as Easter, May Day, Christmas, particular songs celebrate the yearly cycle. Weddings and funerals may be noted with songs and special costumes. Religious festivals have a folk music component. Choral music at these events brings children and non-professional singers to participate in a public arena, giving an emotional bonding, unrelated to the aesthetic qualities of the music; the songs have been performed, by custom, over a long period of time several generations. As a side-effect, the following characteristics are sometimes present: There is no copyright on the songs. Hundreds of folk songs from the 19th century have known authors but have continued in oral tradition to the point where they are considered traditional for purposes of music publishing.
This has become much less frequent since the 1940s. Today every folk song, recorded is credited with an arranger. Fusion of cultures: Because cultures interact and change over time
Psychedelic rock
Psychedelic rock is a diverse style of rock music inspired, influenced, or representative of psychedelic culture, centred around perception-altering hallucinogenic drugs. The music is intended to replicate and enhance the mind-altering experiences of psychedelic drugs, most notably LSD. Many psychedelic groups differ in style, the label is applied spuriously. Originating in the mid-1960s among British and American musicians, the sounds of psychedelic rock invokes three core effects of LSD: depersonalization and dynamization. Musically, the effects may be represented via novelty studio tricks, electronic or non-Western instrumentation, disjunctive song structures, extended instrumental segments; some of the earlier 1960s psychedelic rock musicians were based in folk and the blues, while others showcased an explicit Indian classical influence called "raga rock". In the 1960s, there existed two main variants of the genre: the whimsical British pop-psychedelia and the harder American West Coast acid rock.
While "acid rock" is sometimes deployed interchangeably with the term "psychedelic rock", it refers more to the heavier and more extreme ends of the genre. The peak years of psychedelic rock were between 1966 and 1969, with milestone events including the 1967 Summer of Love and the 1969 Woodstock Rock Festival, becoming an international musical movement associated with a widespread counterculture before beginning a decline as changing attitudes, the loss of some key individuals and a back-to-basics movement, led surviving performers to move into new musical areas; the genre bridged the transition from early blues and folk-based rock to progressive rock and hard rock, as a result contributed to the development of sub-genres such as heavy metal. Since the late 1970s it has been revived in various forms of neo-psychedelia; as a musical style, psychedelic rock attempted to replicate the effects of and enhance the mind-altering experiences of hallucinogenic drugs, incorporating new electronic sound effects and recording effects, extended solos, improvisation.
Common features include: electric guitars used with feedback, wah wah and fuzzbox effects units. The term "psychedelic" was coined in 1956 by psychiatrist Humphry Osmond first as an alternative descriptor for hallucinogenic drugs in the context of psychedelic psychotherapy; as the countercultural scene developed in San Francisco, the terms acid rock and psychedelic rock were used in 1966 to describe the new drug-influenced music and were being used by 1967. The terms psychedelic rock and acid rock are used interchangeably, but acid rock may be distinguished as a more extreme variation, heavier, relied on long jams, focused more directly on LSD, made greater use of distortion. In the popular music of the early 1960s, it was common for producers and engineers to experiment with musical form, unnatural reverb, other sound effects; some of the best known examples are Phil Spector's Wall of Sound production formula and Joe Meek's use of homemade electronics for acts like the Tornados. XTC's Andy Partridge interprets the music of psychedelic groups as a "grown-up" version of children's novelty records, believing that many acts were trying to emulate those records that they grew up with.
There was no transition to be made. You go from things like'Flying Purple People Eater' to'I Am the Walrus', they go hand-in-hand." Music critic Richie Unterberger says that attempts to "pin down" the first psychedelic record are therefore "nearly as elusive as trying to name the first rock & roll record". Some of the "far-fetched claims" include the instrumental "Telstar" and the Dave Clark Five's "massively reverb-laden" "Any Way You Want It"; the first mention of LSD on a rock record was the Gamblers' 1960 surf instrumental "LSD 25". A 1962 single by The Ventures, "The 2000 Pound Bee", issued forth the buzz of a distorted, "fuzztone" guitar, the quest into "the possibilities of heavy, transistorised distortion" and other effects, like improved reverb and echo began in earnest on London's fertile rock'n' roll scene. By 1964 fuzztone could be heard on singles by P. J. Proby, the Beatles had employed feedback in "I Feel Fine", their 6th consecutive No. 1 hit in the UK. American folk singer Bob Dylan was a massive influence on mid 1960s rock music.
He led directly to the creation of folk rock and the psychedelic rock musicians that followed, his lyrics were a touchstone for the psychedelic songwriters of the late 1960s. Virtuoso sitarist Ravi Shankar had begun in 1956 a mission to bring Indian classical music to the West, inspiring jazz and folk musicians.
Russians
Russians are a nation and an East Slavic ethnic group native to European Russia in Eastern Europe. Outside Russia, notable minorities exist in other former Soviet states such as Belarus, Moldova and the Baltic states. A large Russian diaspora exists all over the world, with notable numbers in the United States, Germany and Canada; the Russians share many cultural traits with other East Slavic ethnic groups Belarusians and Ukrainians. They are predominantly Orthodox Christians by religion; the Russian language is official in Russia, Kazakhstan and Tajikistan, spoken as a secondary language in many former Soviet states. There are two Russian words which are translated into English as "Russians". One is "русский", which most means "ethnic Russians". Another is "россияне", which means "citizens of Russia"; the former word refers to ethnic Russians, regardless of what country they live in and irrespective of whether or not they hold Russian citizenship. Under certain circumstances this term may or may not extend to denote members of other Russian-speaking ethnic groups from Russia, or from the former Soviet Union.
The latter word refers to all people holding citizenship of Russia, regardless of their ethnicity, does not include ethnic Russians living outside Russia. Translations into other languages do not distinguish these two groups; the name of the Russians derives from the Rus' people. According to the most prevalent theory, the name Rus', like the Finnish name for Sweden, is derived from an Old Norse term for "the men who row" as rowing was the main method of navigating the rivers of Eastern Europe, that it could be linked to the Swedish coastal area of Roslagen or Roden, as it was known in earlier times; the name Rus' would have the same origin as the Finnish and Estonian names for Sweden: Ruotsi and Rootsi. According to other theories the name Rus' is derived from Proto-Slavic *roud-s-ь, connected with red color or from Indo-Iranian; until the 1917 revolution, Russian authorities never called them "Russians", calling them "Great Russians" instead, a part of "Russians". The modern Russians formed from two groups of East Slavic tribes: Northern and Southern.
The tribes involved included the Krivichs, Ilmen Slavs, Radimichs and Severians. Genetic studies show that modern Russians do not differ from Belarusians and Ukrainians; some ethnographers, like Dmitry Konstantinovich Zelenin, affirm that Russians are more similar to Belarusians and to Ukrainians than southern Russians are to northern Russians. Russians in northern European Russia share moderate genetic similarities with Uralic peoples, who lived in modern north-central European Russia and were assimilated by the Slavs as the Slavs migrated northeastwards; such Uralic peoples included the Muromians. The territory of Russia has been inhabited since 2nd Millennium BCE by Indo-European, Ural-Altaic, various other peoples. Outside archaeological remains, little is known about the predecessors to Russians in general prior to 859 AD when the Primary Chronicle starts its records, it is thought that by 600 AD, the Slavs had split linguistically into southern and eastern branches. The eastern branch settled between the Dnieper Rivers in present-day Ukraine.
Both Belarusians and South Russians formed on this ethnic linguistic ground. From the 6th century onwards, another group of Slavs moved from Pomerania to the northeast of the Baltic Sea, where they encountered the Varangians of the Rus' Khaganate and established the important regional center of Novgorod; the same Slavic ethnic population settled the present-day Tver Oblast and the region of Beloozero. With the Uralic substratum, they formed the tribes of the Ilmen Slavs. Kievan Rus' was a loose federation of states. Modern Russians derive their name and cultural ancestry from Kievan Rus'. In 2010, the world's Russian population was 129 million people of which 86% were in Russia, 11.5% in the CIS and Baltic countries, with a further 2.5% living in other countries. 111 million ethnic Russians live in Russia, 80% of whom live in the European part of Russia, 20% in the Asian part of the country. After the Dissolution of the Soviet Union an estimated 25 million Russians began living outside of the Russian Federation, most of them in the former Soviet Republics.
Ethnic Russians migrated throughout the area of former Russian Empire and Soviet Union, sometimes encouraged to re-settle in borderlands by the Tsarist and Soviet government. On some occasions ethnic Russian communities, such as Lipovans who settled in the Danube delta or Doukhobors in Canada, emigrated as religious dissidents fleeing the central authority. After the Russian Revolution and Russian Civil War starting in 1917, many Russians were forced to leave their homeland fleeing the Bolshevik regime, millions became refugees. Many white émigrés were participants in the White movement, although the term is broadly applied to anyone who may have left the country due to the change in regime. Today the largest ethnic Russian diasporas outside Russia live in former
