Ways to celebrate holidays may be passed down as traditions, as in this Polish Christmas meal and decorations

A tradition is a ritual, belief or object passed down within a society, still maintained in the present, with origins in the past.^[1][2] Common examples include holidays or impractical but socially meaningful clothes (like lawyer wigs or military officer spurs), but the idea has also been applied to social norms such as greetings. Traditions can persist and evolve for thousands of years—the word "tradition" itself derives from the Latin tradere or traderer literally meaning to transmit, to hand over, to give for safekeeping—and new traditions continue to appear today. While it is commonly assumed that traditions have ancient history, many traditions have been invented on purpose, whether that be political or cultural, over short periods of time. Certain scholarly fields, such as anthropology and biology, have adapted the term "tradition," defining it more carefully than its conventional use in order to facilitate scholarly discourse.

The concept of tradition, as the notion of holding on to a previous time, is also found in political and philosophical discourse. For example, the political concept of traditionalism is based around it, as are strands of many world religions including traditional Catholicism. In artistic contexts, tradition is used to decide the correct display of an art form. For example, in the performance of traditional genres (such as traditional dance), adherence to guidelines dictating how an art form should be composed are given greater importance than the performer's own preferences. A number of factors can exacerbate the loss of tradition, including industrialization, globalization, and the assimilation or marginalization of specific cultural groups. In response to this, tradition-preservation attempts have now been started in many countries around the world, focusing on aspects such as traditional languages. Tradition is usually contrasted with the goal of modernity and should be differentiated from customs, conventions, laws, norms, routines, rules and similar concepts.

Definition of tradition[link]

Olin Levi Warner, Tradition (1895). Bronze tympanum over the main entrance, Library of Congress Thomas Jefferson Building, Washington, D.C.

The English word "tradition" comes from the Latin traditio, the noun from the verb traderere or tradere (to transmit, to hand over, to give for safekeeping); it was originally used in Roman law to refer to the concept of legal transfers and inheritance.^[3][4] According to Anthony Giddens and others, the modern meaning of tradition can be seen as having evolved in the European discourse in the last two hundred years, during the Enlightenment period, as philosophers and thinkers counter posed the concept of modernity with the concept of tradition, in the context of progress.^[3][5][6]

As with many other generic terms, there are many definitions of tradition.^[1][2][4][7] The concept includes a number of interrelated ideas; the unifying one is that tradition refers to beliefs, objects or customs performed or believed in in the past, originating in it, transmitted through time by being taught by one generation to the next, and are performed or believed in the present.^[1][2]

Tradition can also refer to beliefs or customs that are Prehistoric, with lost or arcane origins, existing from time immemorial.^[8] Originally, traditions were passed orally, without the need for a writing system. Tools to aid this process include poetic devices such as rhyme and alliteration. The stories thus preserved are also referred to as tradition, or as part of an oral tradition. Even such traditions, however, are presumed to have originated (been "invented" by humans) at some point.^[2][3] Traditions are often presumed to be ancient, unalterable, and deeply important, though they may sometimes be much less "natural" than is presumed.^[9][10] It is presumed that at least two transmissions over three generations are required for a practice, belief or object to be seen as traditional.^[8] Some traditions were deliberately invented for one reason or another, often to highlight or enhance the importance of a certain institution.^[11] Traditions may also be adapted to suit the needs of the day, and the changes can become accepted as a part of the ancient tradition.^[9][12] Tradition changes slowly, with changes from one generation to the next not being seen as significant.^[13] Thus, those carrying out the traditions will not be consciously aware of the change, and even if a tradition undergoes major changes over many generations, it will be seen as unchanged.^[13]

There are various origins and fields of tradition; they can refer to:

1. the forms of artistic heritage of a particular culture.^[14]
2. beliefs or customs instituted and maintained by societies and governments, such as national anthems and national holidays, such as Federal holidays in the United States.^[9][10]
3. beliefs or customs maintained by religious denominations and church bodies that share history, customs, culture, and, to some extent, body of teachings.^[15][16] For example, one can speak of Islam's tradition or Christianity's tradition (see also traditionalism (religion)).

Many objects, beliefs and customs can be traditional.^[2] Rituals of social interaction can be traditional, with phrases and gestures such as saying "thank you", sending birth announcements, greeting cards, etc.^[2][17][18] Tradition can also refer to larger concepts practiced by groups (family traditions at Christmas^[18]), organizations (company's picnic) or societies, such as the practice of national and public holidays.^[9][10] Some of the oldest traditions include monotheism (three millennia) and citizenship (two millennia).^[19] It can also included material objects, such as buildings, works of art or tools.^[2]

Tradition is often used as an adjective, in contexts such as traditional music, traditional medicine, traditional values and others.^[1] In such constructions tradition refers to specific values and materials particular to the discussed context, passed through generations.^[16]

Invention of tradition[link]

The term "invention of tradition", introduced by E. J. Hobsbawm, refers to situations when a new practice or object is introduced in a manner that implies a connection with the past that is not necessarily present.^[20] A tradition may be deliberately created and promulgated for personal, commercial, political, or national self-interest, as was done in colonial Africa; or it may be adopted rapidly based on a single highly publicized event, rather than developing and spreading organically in a population, as in the case of the white wedding dress, which only became popular after Queen Victoria wore a white gown at her wedding to Albert of Saxe-Coburg.^[21]

An example of an invention of tradition is the rebuilding of the Palace of Westminster (location of the British Parliament) in the Gothic style.^[20] Similarly, most of the traditions associated with monarchy of the United Kingdom, seen as rooted deep in history, actually date to 19th century.^[12] Other examples include the invention of tradition in Africa and other colonial holdings by the occupying forces.^[22] Requiring legitimacy, the colonial power would often invent a "tradition" which they could use to legitimize their own position. For example, a certain succession to a chiefdom might be recognized by a colonial power as traditional in order to favour their own candidates for the job. Often these inventions were based in some form of tradition, but were exaggerated, distorted, or biased toward a particular interpretation.

Invented traditions are a central component of modern national cultures, providing a commonality of experience and promoting the unified national identity espoused by nationalism.^[23] Common examples include public holidays (particularly those unique to a particular nation), the singing of national anthems, and traditional national cuisine (see national dish). Expatriate and immigrant communities may continue to practice the national traditions of their home nation.

In scholarly discourse[link]

In science, tradition is often used in the literature in order to define the relationship of an author's thoughts to that of his or her field.^[24] In 1948, philosopher of science Karl Popper suggested that there should be a "rational theory of tradition" applied to science which was fundamentally sociological. For Popper, each scientist who embarks on a certain research trend inherits the tradition of the scientists before them as he or she inherits their studies and any conclusions that superseded it.^[24] Unlike myth, which is a means of explaining the natural world through means other than logical criticism, scientific tradition was inherited from Socrates, who proposed critical discussion, according to Popper.^[25] For Thomas Kuhn, who presented his thoughts in a paper presented in 1977, a sense of such a critical inheritance of tradition is, historically, what sets apart the best scientists who change their fields is an embrasure of tradition.^[25]

Traditions are a subject of study in several academic fields in social sciences—chiefly anthropology, archeology, and biology—with somewhat different meanings in different fields. It is also used in varying contexts in other fields, such as history, psychology and sociology. Social scientists and others have worked to refine the commonsense concept of tradition to make it into a useful concept for scholarly analysis. In the 1970s and 1980s, Edward Shils explored the concept in detail.^[18] Since then, a wide variety of social scientists have criticized traditional ideas about tradition; meanwhile, "tradition" has come into usage in biology as applied to nonhuman animals.

Tradition as a concept variously defined in different disciplines should not be confused with various traditions (perspectives, approaches) in those disciplines.^[26]

Anthropology[link]

Tradition is one of the key concepts in anthropology; it can be said that anthropology is the study of "tradition in traditional societies".^[7] There is however no "theory of tradition", as for most anthropologists the need to discuss what tradition is seems unnecessary, as defining tradition is both unnecessary (everyone can be expected to know what it is) and unimportant (as small differences in definition would be just technical).^[7] There are however dissenting views, as some scholars like Pascal Boyer argue that defining tradition and developing theories based around it is of importance to the discipline.^[7]

Archaeology[link]

In archaeology, the term tradition is a set of cultures or industries which appear to develop on from one another over a period of time. The term is especially common in the study of American archaeology.^[18]

Biology[link]

Biologists, when examining groups of non-humans, have observed repeated behaviors which are taught within communities from one generation to the next. Tradition, defined in biology as "a behavioral practice that is relatively enduring (i.e., is performed repeatedly over a period of time), that is shared among two or more members of a group, that depends in part on socially aided learning for its generation in new practitioners", has been called a precursor to "culture" in the anthropological sense.^[27]

Behavioral traditions have been observed in groups of fish, birds, and mammals. Groups of orangutans and chimpanzees, in particular, may display large numbers of behavioral traditions, and in chimpanzees, transfer of traditional behavior from one group to another (not just within a group) has been observed. Such behavioral traditions may have evolutionary significance, allowing adaptation at a faster rate than genetic change.^[28]

Musicology/Ethnomusicology[link]

In the field of musicology and ethnomusicology tradition refers to the belief systems, repertoire, techniques, style and culture that is passed down through subsequent generations. Tradition in music suggests a historical context with which one can perceive distinguishable patterns. Along with a sense of history, traditions have a fluidity that cause them to evolve and adapt over time. While both musicology and ethnomusicology are defined by being 'the scholarly study of music'^[29] they differ in their methodology and subject of research. 'Tradition, or traditions, can be presented as a context in which to study the work of a specific composer or as a part of a wide-ranging historical perspective.' ^[30]

Sociology[link]

The concept of tradition, in early sociological research (around the turn of the 19th and 20th century), referred to that of the traditional society, as contrasted by the more modern industrial society.^[12] This approach was most notably portrayed in Max Weber's concepts of traditional authority and modern rational-legal authority.^[12] In more modern works, One hundred years later, sociology sees tradition as a social construct used to contrast past with the present and as a form of rationality used to justify certain course of action.^[12]

Traditional society is characterized by lack of distinction between family and business, division of labor influenced primarily by age, gender, and status, high position of custom in the system of values, self-sufficiency, preference to saving and accumulation of capital instead of productive investment, relative autarky.^[12] Early theories positing the simple, unilineal evolution of societies from traditional to industrial model are now seen as too simplistic.^[12]

In 1981 Edward Shils in his book Tradition put forward a definition of tradition that became universally accepted.^[12] According to Shils, tradition is anything which is transmitted or handed down from the past to the present.^[12]

Another important sociological aspect of tradition is the one that relates to rationality. It is also related to the works of Max Weber (see theories of rationality), and were popularized and redefined in 1992 by Raymond Boudon in his book Action.^[12] In this context tradition refers to the mode of thinking and action justified as "it has always been that way".^[12] This line of reasoning forms the basis of the logical flaw of the appeal to tradition (or argumentum ad antiquitatem),^[31] which takes the form "this is right because we've always done it this way."^[32] In most cases such an appeal can be refuted on the grounds that the "tradition" being advocated may no longer be desirable, or, indeed, may never have been despite its previous popularity.

In political and religious discourse[link]

The concepts of tradition and traditional values are frequently used in political and religious discourse to establish the legitimacy of a particular set of values. In the United States in the twentieth and twenty-first centuries, the concept of tradition has been used to argue for the centrality and legitimacy of conservative religious values.^[33] Similarly, strands of orthodox theological thought from a number of world religions openly identify themselves as wanting a return to tradition. For example, the term "traditionalist Catholic" refers to those, such as Archbishop Lefebvre, who want the worship and practices of the church to be as they were before the Second Vatican Council of 1962–65.^[34] Likewise, Sunni Muslims are referred to as Ahlus Sunnah wa Al-Jamā‘ah (Arabic: أهل السنة والجماعة‎), literally "people of the tradition [of Muhammad] and the community", emphasizing their attachment to religious and cultural tradition.

More generally, tradition has been used as a way of determining the political spectrum, with right-wing parties having a stronger affinity to the ways of the past than left-wing ones.^{[citation needed]} Here, the concept of adherence tradition is embodied by the political philosophy of traditionalist conservatism (or simply traditionalism), which emphasizes the need for the principles of natural law and transcendent moral order, hierarchy and organic unity, agrarianism, classicism and high culture, and the intersecting spheres of loyalty.^[35] Traditionalists would therefore reject the notions of individualism, liberalism, modernity, and social progress, but promote cultural and educational renewal,^[36] and revive interest in the church, the family, the state and local community. This view has been criticised for including in its notion of tradition practices which are no longer considered to be desirable, for example, stereotypical views of the place of women in domestic affairs.^[37]

In other societies, especially ones experiencing rapid social change, the idea of what is "traditional" may be widely contested, with different groups striving to establish their own values as the legitimate traditional ones. Defining and enacting traditions in some cases can be a means of building unity between subgroups in a diverse society; in other cases, tradition is a means of othering and keeping groups distinct from one another.^[33]

In artistic discourse[link]

In artistic contexts, in the performance of traditional genres (such as traditional dance), adherence to traditional guidelines is of greater importance than performer's preferences.^[1] It is often the unchanging form of certain arts that leads to their perception as traditional.^[1] For artistic endeavors, tradition has been used as a contrast to creativity, with traditional and folk art associated with unoriginal imitation or repetition, in contrast to fine art, which is valued for being original and unique. More recent philosophy of art, however, considers interaction with tradition as integral to the development of new artistic expression.^[33]

Relationship to other concepts[link]

In the social sciences, tradition is often contrasted with modernity, particularly in terms of whole societies. This dichotomy is generally associated with a linear model of social change, in which societies progress from being traditional to being modern.^[38] Tradition-oriented societies have been characterized as valuing filial piety, harmony and group welfare, stability, and interdependence, while a society exhibiting modernity would value "individualism (with free will and choice), mobility, and progress."^[33] Another author discussing tradition in relationship to modernity, Anthony Giddens, sees tradition as something bound to ritual, where ritual guarantees the continuation of tradition.^[39] Gusfield and others, though, criticize this dichotomy as oversimplified, arguing that tradition is dynamic, heterogeneous, and coexists successfully with modernity even within individuals.^[38]

Tradition should be differentiated from customs, conventions, laws, norms, routines, rules and similar concepts. Whereas tradition is supposed to be invariable, they are seen as more flexible and subject to innovation and change.^[1][9] Whereas justification for tradition is ideological, the justification for other similar concepts is more practical or technical.^[10] Over time, customs, routines, conventions, rules and such can evolve into traditions, but that usually requires that they stop having (primarily) a practical purpose.^[10] For example, wigs worn by lawyers were at first common and fashionable; spurs worn by military officials were at first practical but now are both impractical and traditional.^[10]

Preservation of tradition[link]

In many countries, concerted attempts are being made to preserve traditions that are at risk of being lost. A number of factors can exacerbate the loss of tradition, including industrialization, globalization, and the assimilation or marginalization of specific cultural groups.^[40] Customary celebrations and lifestyles are among the traditions that are sought to be preserved.^[41][42] Likewise, the concept of tradition has been used to defend the preservation and reintroduction of minority languages such as Cornish under the auspices of the European Charter for Regional or Minority Languages.^[43] Specifically, the charter holds that these languages "contribute to the maintenance and development of Europe's cultural wealth and traditions". The Charter goes on to call for "the use or adoption... of traditional and correct forms of place-names in regional or minority languages".^[44] Similarly, UNESCO includes both "oral tradition" and "traditional manifestations" in its definition of a country's cultural properties and heritage. It therefore works to preserve tradition in countries such as Brazil.^[45]

In [Japan], certain artworks, structures, craft techniques and performing arts are considered by the Japanese government to be a precious legacy of the Japanese people, and are protected under the Japanese Law for the Protection of Cultural Properties.^[46] This law also identifies people skilled at traditional arts as "National Living Treasures", and encourages the preservation of their craft.^[47]

For native peoples like the Māori in New Zealand, there is conflict between the fluid identity assumed as part of modern society and the traditional identity with the obligations that accompany it; the loss of language heightens the feeling of isolation and damages the ability to perpetuate tradition.^[40]

See also[link]

Aition Folklore History

Look up tradition in Wiktionary, the free dictionary. Perennial philosophy Ševčenko's law

References[link]

Works cited[link]

• Fragaszy, Dorothy Munkenbeck; Perry, Susan (2003). "Towards a biology of traditions". Cambridge University Press. ISBN 978-0-521-81597-0. http://books.google.com/books?id=kjcFqak6rSAC&pg=PA1&source=gbs_toc_r&cad=4#v=onepage&q&f=false. 
• Giddens, Anthony (1994). "Living in a Post-Traditional Society". Reflexive modernization: politics, tradition and aesthetics in the modern social order. Stanford University Press. ISBN 978-0-8047-2472-2. 
• Hobsbawm, E. J., Introduction: Inventing Traditions, in E. J. (Eric J.) Hobsbawm; T. O. (Terence O.) Ranger. The Invention of tradition. Cambridge University Press. ISBN 978-0-521-43773-8. http://books.google.com/books?id=sfvnNdVY3KIC&pg=PA1. Retrieved 4 February 2011. 
• Kurz-Milcke, Elke; Maritgnon, Laura (2002). "Modeling Practices and "Tradition"". Model-based reasoning: science, technology, values. Springer. pp. 127–144. ISBN 978-0-306-47244-2. http://books.google.co.uk/books?id=4fz-HWgO78QC&lpg=PA127&ots=24qdtjRRd8&dq=%22Using%20tradition%22&lr&pg=PA127#v=onepage&q=%22Using%20tradition%22&f=false. 
• Shils, Edward (1 August 2006). Tradition. University of Chicago Press. ISBN 978-0-226-75326-3. http://books.google.com/books?id=L-zr1Ovc5ggC&pg=PA3. Retrieved 5 February 2011. 

Further reading[link]

• Sowell, T (1980) Knowledge and Decisions Basic Books. ISBN 04650037380
• Polanyi, M (1964) Personal Knowledge: Towards a Post-Critical Philosophy ISBN 0-226-67288-3
• Klein, Ernest, Dr., A comprehensive etymological dictionary of the English language: Dealing with the origin of words and their sense development thus illustrating the history and civilization of culture, Elsevier, Oxford, 7th ed., 2000

Tanita Tikaram (born 12 August 1969, Münster, Germany) is a British pop/folk singer-songwriter, best known for the hits "Twist in My Sobriety" and "Good Tradition" from her 1988 debut album, Ancient Heart.^[1]

Background[link]

Tikaram was born in Münster, Germany, the daughter of a Malaysian mother, Fatimah Rohani, and an Indo-Fijian father, Pramod Tikaram. Her father's military career meant that she spent her early life in Germany before moving to Basingstoke, Hampshire, England when she was in her early teens.^[1] She is the younger sister of the actor Ramon Tikaram and the great-niece of Sir Moti Tikaram, who was the first Lord Chief Justice of an independent Fiji and the world's longest-serving national ombudsman.^{[citation needed]} She studied A-level politics, sociology and English at Queen Mary's College, Basingstoke: her final grades were AAB.^{[citation needed]} She had a place at Manchester University to study English and American literature but left in order to follow her musical career.^{[citation needed]}

Career[link]

Tikaram started singing in nightclubs while she was still a teenager and came to the attention of WEA Records. Her debut album, Ancient Heart, produced by Rod Argent and Peter Van Hooke, was released in September 1988 when she was 19-years-old.^[1] The album peaked at Number 3 in the United Kingdom, where it was certified Double Platinum by the British Phonographic Industry. It also became an international hit and led to a world concert tour. The singles "Good Tradition" and "Twist In My Sobriety" were Top 10 hits in Europe, the latter accompanied by an award-winning sepia coloured video set in a rural village in the Bolivian Altiplano and directed by Gerard de Thame. The track was covered by Liza Minnelli for her 1989 album Results, produced by the Pet Shop Boys.

Tikaram's second album, The Sweet Keeper, was released in 1990. While it also peaked at Number 3 in the UK, it was less successful than her debut, earning just a Gold disc. No singles from the album were Top 40 hits. Everybody's Angel followed in 1991, with Jennifer Warnes providing vocals on two tracks, including the lead single "Only The Ones We Love". On this album, Tikaram also co-produced for the first time. The album was less successful than her previous releases, peaking at Number 19 in the UK.

1992 saw the release of Eleven Kinds Of Loneliness. On this album she ceased collaborating with Argent and Van Hooke and produced the album entirely by herself. It was her worst seller yet, not charting at all in the UK.^[1]

In 1995, she released Lovers in the City, which she co-produced with Thomas Newman. Again, the album was a commercial failure and in 1996 her contract with WEA was ended with the release of a best of compilation. She then signed to Mother Records. In 1998 she released The Cappuccino Songs, which was produced by Marco Sabiu. Again, commercial success eluded her, despite one of the singles off the album, "I Don't Wanna Lose At Love", being remixed by the Asian Dub Foundation. She then retired from the music scene for several years.

In 2005, Tikaram released her latest album, Sentimental. The album, which features two collaborations with Nick Lowe, was released on the French label, Naïve Records.

Tikaram began recording her eighth studio album in 2010 in Los Angeles, California and released two "teasers" from the album on her website in June 2011^[2]. She played some "acoustic sessions" live dates in Europe from September to November 2011, her first tour in 10 years. Tikaram's eighth studio album, Can't Go Back, is expected to be released on 26 June 2012. The first single, "Dust On My Shoes", was released digitally on 11 May 2012.

Discography[link]

Albums[link]

• Ancient Heart (1988) UK #3, US #59
• The Sweet Keeper (1990) UK #3, US #124
• Everybody's Angel (1991) UK #19, US #142
• Eleven Kinds of Loneliness (1992)
• Lovers in the City (1995) UK #75
• The Best of Tanita Tikaram (1996) - compilation
• The Cappuccino Songs (1998) UK #69
• Sentimental (2005)^[1][3]

Singles[link]

^[1]

Other works[link]

Music[link]

• Vocals for Bronte Brothers debut The Way Through The Woods.
• Vocals for Christie Hennessy Lord of Your Eyes.
• Harmony vocals for the 1989 self-titled third album by Brendan Croker and the Five O'Clock Shadows.
• Cover version of Elvis Presley's 1957 "Loving You", included in the 1990 tribute album The Last Temptation of Elvis.
• Vocals for the 1990 Mark Isham album Mark Isham; he covers her B-side "I Never Will Know".
• Vocals for the 1991 Nanci Griffith album Late Night Grande Hotel.
• Musician for the 1997 Moodswings collaboration, Psychedelicatessen, and also sang vocals on the song "Redemption Song (Oh Happy Day)".
• Adaptation of "Not Waving But Drowning."

Film[link]

• Producer of the Jared Katsiane documentary drama Solace, also known as Everyday Is New (similar to a track on her album Sentimental), released 2005.
• "Twist in my Sobriety" features in the film, Bandits (Bruce Willis and Cate Blanchett on the beach scene)

References[link]

External links[link]

• Official website (English language)
• Tanita Tikaram at the Internet Movie Database

Mikey Bustos
Background information
Birth name	Michael John Tumanguil Pestano Bustos
Born	(1981-06-23) 23 June 1981 (age 31) Weston, Ontario, Canada
Genres	Pop, R&B
Occupations	Singer-songwriter , Part-Time Actor , Comedian
Instruments	Vocals
Years active	2003–present
Website	http://www.mikeybustos.ca/events.asp

Mikey Bustos (born June 23, 1981) is a Filipino Canadian singer who has appeared on the reality television show Canadian Idol.

Early life[link]

Bustos is from the Weston neighbourhood of Toronto. Before Canadian Idol, he worked as a temp at the Bank of Montreal.^[1]

Canadian Idol[link]

Bustos placed seventh runner-up in the finals of Canadian Idol Season One in August 2003, despite Chart magazine's prediction: "If we were to lay our bets today, ChartAttack’s money would be on Toronto contestant Mikey Bustos, a slightly strange looking young man with a shaved head and the voice of an angel."^[2] From his very first audition where he floored the four judges, he established the largest fan base early in the competition, and made headlines all over the country.^{[citation needed]}

Bustos recorded with BMG Canada/Vik Recordings for the Canadian Idol compilation album, which was certified Gold on the Soundscan Billboard charts on second day of release, and ranked in the Top 5 best selling Canadian albums in its debut week, selling over 60,000 units nationwide.^{[citation needed]}

[edit] Post Idol

After competing on Canadian Idol, Bustos began performing throughout Canada and the US at many events and showcases at top venues. Mikey also had special guest appearances and interviews at numerous radio stations including CHUM FM, CFMT, Z 103.5 FM, Flow 93.5 FM, Mix 99.9 FM, AM 680 News, CHIN Ottawa FM, CKMS 100.3 FM Waterloo, and has several times appeared on CTV (Etalk Daily/ Canada AM Live), CBC Quebec, and local stations like Omni1 and Rogers (Daytime Toronto).^{[citation needed]}

Career[link]

This biographical section of an article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (May 2012)

In 2004, Bustos recorded, performed, and mastered his craft in New York City residing in Queens and Manhattan, collaborating and recording with acclaimed producer Glenn Swan of the renowned Chung King Studios.

In 2005, Bustos released his debut extended play entitled Love Me Again on May 7. It was produced by Brent Bodrug of B-Group Music, who previously had worked with Alanis Morissette, Jack Soul, and Sugar Jones. It is available at all HMV locations across Canada.

In 2006, Bustos continued touring in the U.S. performing in New York, Chicago, Los Angeles, San Diego, and Las Vegas. He also began to perform in other countries, traveling to the Philippines, where he was front act for the Pussycat Dolls. Mikey also had a series of guest appearances, interviews, and live performances on popular Philippine TV shows including TFC's ASAP '06, and GMA's Eat Bulaga, Star Talk, SOP, S-Files, Unang Hirit, SIS, MTV Philippines, and even the country's first Philippine Idol. Mikey's radio performances and mall performance at Eastwood City in Manila were also highlights.

In 2007, Bustos was featured in a commercial for MTV Canada & was the front act for Christina Aguilera in the Philippines on July 6. He released a music video the next year for his single "If It Feels Good Then We Should" from his debut solo album Memoirs of a Superhero. The album was released on December 23, 2008, and its album art was designed by Orange Pop Media.

In 2009, Bustos' single "If It Feels Good Then We Should" reached Top 20 for multiple weeks on Canadian mainstream radio, as well as Top 2 Music Video on the California Music Channel in the US. His single "All I Need Is Me" was also played at Footlocker Stores nationwide. Under Bustos Entertainment Inc, he signed with Universal Music/North Fontana Distribution in May 2009.

In 2010, Bustos was nominated for a Toronto Independent Music Award for Best Adult Contemporary category. His song "Everytime My Heart Beats" from his debut album "Memoirs of a Superhero" since its release has become a Youtube phenomenon. Mikey was also involved in musical theater projects including a star role in the Summerworks production of Prison Dancer: The Musical.

Bustos continues to tour the world performing and making guest appearances on TV, radio, and the internet. He is also the co-founder, creator, and co-owner of a store providing formicariums (ant farms) and ant keeping products to enthusiasts worldwide.

YouTube videos[link]

Bustos is known for his videos uploaded on video website YouTube about Filipino tutorials, including eating Balut (duck embryo), Filipino dining, Filipino courting, and the Filipino CR. He also made a parody of "Born This Way" by Lady Gaga entitled "Pinoy This Way". He has been appeared on TV several times: TV Patrol and Bandila on ABS-CBN; and 24 Oras and Saksi on GMA.

Product Endorsements[link]

In 2011, Bustos became the spokesperson and endorser for brands like Samsung, Nescafe, and Mang Juan snacks.^[3] His TV commercials for Chicharron ni Mang Juan run on Philippines TV on all major networks nationwide.

Television[link]

References[link]

External links[link]

• Mikey Bustos official site
• Mikey Bustos on Canadian Idol
• The AntsCanada Ants Store