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Hezbollah's Syrian Quagmire
Hezbollah’s Syrian Quagmire BY MATTHEW LEVITT ezbollah – Lebanon’s Party of God – is many things. It is one of the dominant political parties in Lebanon, as well as a social and religious movement catering first and fore- Hmost (though not exclusively) to Lebanon’s Shi’a community. Hezbollah is also Lebanon’s largest militia, the only one to maintain its weapons and rebrand its armed elements as an “Islamic resistance” in response to the terms of the Taif Accord, which ended Lebanon’s civil war and called for all militias to disarm.1 While the various wings of the group are intended to complement one another, the reality is often messier. In part, that has to do with compartmen- talization of the group’s covert activities. But it is also a factor of the group’s multiple identities – Lebanese, pan-Shi’a, pro-Iranian – and the group’s multiple and sometimes competing goals tied to these different identities. Hezbollah insists that it is Lebanese first, but in fact, it is an organization that always acts out of its self-interests above its purported Lebanese interests. According to the U.S. Treasury Department, Hezbollah also has an “expansive global network” that “is sending money and operatives to carry out terrorist attacks around the world.”2 Over the past few years, a series of events has exposed some of Hezbollah’s covert and militant enterprises in the region and around the world, challenging the group’s standing at home and abroad. Hezbollah operatives have been indicted for the murder of former Lebanese Prime Minister Rafiq Hariri by the UN Special Tribunal for Lebanon (STL) in The Hague,3 arrested on charges of plotting attacks in Nigeria,4 and convicted on similar charges in Thailand and Cyprus.5 Hezbollah’s criminal enterprises, including drug running and money laundering from South America to Africa to the Middle East, have been targeted by law enforcement and regulatory agen- cies. -
“Folk Music in the Melting Pot” at the Sheldon Concert Hall
Education Program Handbook for Teachers WELCOME We look forward to welcoming you and your students to the Sheldon Concert Hall for one of our Education Programs. We hope that the perfect acoustics and intimacy of the hall will make this an important and memorable experience. ARRIVAL AND PARKING We urge you to arrive at The Sheldon Concert Hall 15 to 30 minutes prior to the program. This will allow you to be seated in time for the performance and will allow a little extra time in case you encounter traffic on the way. Seating will be on a first come-first serve basis as schools arrive. To accommodate school schedules, we will start on time. The Sheldon is located at 3648 Washington Boulevard, just around the corner from the Fox Theatre. Parking is free for school buses and cars and will be available on Washington near The Sheldon. Please enter by the steps leading up to the concert hall front door. If you have a disabled student, please call The Sheldon (314-533-9900) to make arrangement to use our street level entrance and elevator to the concert hall. CONCERT MANNERS Please coach your students on good concert manners before coming to The Sheldon Concert Hall. Good audiences love to listen to music and they love to show their appreciation with applause, usually at the end of an entire piece and occasionally after a good solo by one of the musicians. Urge your students to take in and enjoy the great music being performed. Food and drink are prohibited in The Sheldon Concert Hall. -
Unit Title: It's About Time – the Power of Folk Music
Colorado Teacher-Authored Instructional Unit Sample Music 7th Grade Unit Title: It’s About Time – The Power of Folk Music Non-Ensemble Based INSTRUCTIONAL UNIT AUTHORS Denver Public Schools Regina Dunda Metro State University of Denver Carla Aguilar, PhD BASED ON A CURRICULUM OVERVIEW SAMPLE AUTHORED BY Falcon School District Harriet G. Jarmon, PhD Center School District Kate Newmeyer Colorado’s District Sample Curriculum Project This unit was authored by a team of Colorado educators. The template provided one example of unit design that enabled teacher- authors to organize possible learning experiences, resources, differentiation, and assessments. The unit is intended to support teachers, schools, and districts as they make their own local decisions around the best instructional plans and practices for all students. DATE POSTED: MARCH 31, 2014 Colorado Teacher-Authored Sample Instructional Unit Content Area Music Grade Level 7th Grade Course Name/Course Code General Music (Non-Ensemble Based) Standard Grade Level Expectations (GLE) GLE Code 1. Expression of Music 1. Perform music in three or more parts accurately and expressively at a minimal level of level 1 to 2 on the MU09-GR.7-S.1-GLE.1 difficulty rating scale 2. Perform music accurately and expressively at the minimal difficulty level of 1 on the difficulty rating scale at MU09-GR.7-S.1-GLE.2 the first reading individually and as an ensemble member 3. Demonstrate understanding of modalities MU09-GR.7-S.1-GLE.3 2. Creation of Music 1. Sequence four to eight measures of music melodically and rhythmically MU09-GR.7-S.2-GLE.1 2. -
When Maqam Is Reduced to a Place Eyal Sagui Bizawe
When Maqam is Reduced to a Place Eyal Sagui Bizawe In March 1932, a large-scale impressive festival took place at the National Academy of Music in Cairo: the first international Congress of Arab Music, convened by King Fuad I. The reason for holding it was the King’s love of music, and its aim was to present and record various musical traditions from North Africa and the Middle East, to study and research them. Musical delegations from Egypt, Iraq, Syria, Morocco, Algiers, Tunisia and Turkey entered the splendid building on Malika Nazli Street (today Ramses Street) in central Cairo and in between the many performances experts discussed various subjects, such as musical scales, the history of Arab music and its position in relation to Western music and, of course: the maqam (pl. maqamat), the Arab melodic mode. The congress would eventually be remembered, for good reason, as one of the constitutive events in the history of modern Arab music. The Arab world had been experiencing a cultural revival since the 19th century, brought about by reforms introduced under the Ottoman rule and through encounters with Western ideas and technologies. This renaissance, termed Al-Nahda or awakening, was expressed primarily in the renewal of the Arabic language and the incorporation of modern terminology. Newspapers were established—Al-Waq’i’a al-Masriya (Egyptian Affairs), founded under orders of Viceroy and Pasha Mohammad Ali in 1828, followed by Al-Ahram (The Pyramids), first published in 1875 and still in circulation today; theaters were founded and plays written in Arabic; neo-classical and new Arab poetry was written, which deviated from the strict rules of classical poetry; and new literary genres emerged, such as novels and short stories, uncommon in Arab literature until that time. -
Music for the People: the Folk Music Revival
MUSIC FOR THE PEOPLE: THE FOLK MUSIC REVIVAL AND AMERICAN IDENTITY, 1930-1970 By Rachel Clare Donaldson Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in History May, 2011 Nashville, Tennessee Approved Professor Gary Gerstle Professor Sarah Igo Professor David Carlton Professor Larry Isaac Professor Ronald D. Cohen Copyright© 2011 by Rachel Clare Donaldson All Rights Reserved For Mary, Laura, Gertrude, Elizabeth And Domenica ACKNOWLEDGEMENTS I would not have been able to complete this dissertation had not been for the support of many people. Historians David Carlton, Thomas Schwartz, William Caferro, and Yoshikuni Igarashi have helped me to grow academically since my first year of graduate school. From the beginning of my research through the final edits, Katherine Crawford and Sarah Igo have provided constant intellectual and professional support. Gary Gerstle has guided every stage of this project; the time and effort he devoted to reading and editing numerous drafts and his encouragement has made the project what it is today. Through his work and friendship, Ronald Cohen has been an inspiration. The intellectual and emotional help that he provided over dinners, phone calls, and email exchanges have been invaluable. I greatly appreciate Larry Isaac and Holly McCammon for their help with the sociological work in this project. I also thank Jane Anderson, Brenda Hummel, and Heidi Welch for all their help and patience over the years. I thank the staffs at the Smithsonian Center for Folklife and Cultural Heritage, the Kentucky Library and Museum, the Archives at the University of Indiana, and the American Folklife Center at the Library of Congress (particularly Todd Harvey) for their research assistance. -
American Folk Music As Tactical Media
‘Svec in this powerfully revisionist book shows how the HENRY ADAM SVEC folk revival’s communications milieus, metaphors, and, in a brilliant reading of Bob Dylan, its songs, had already discovered that “the folk and the machine are often one and the same”. From Lomax‘s computer-generated Global American Jukebox and Dylan’s Telecaster to today’s music apps and YouTube, from the Hootenanny to the Peoples’ Mic, the folk process, then as now, Svec argues, reclaims our humanity, reinventing media technologies to become both instruments Media as Tactical Music American Folk of resistance and fields for imagining new societies, new Folk Music selves, and new futures.‘ – Robert Cantwell, author of When We Were Good: The Folk Revival ‘Svec’s analysis of the American folk revival begins from the premise that acoustic guitars, banjos, and voices have as Tactical much to teach us about technological communication and ends, beautifully, with an uncovering of “the folk” within our contemporary media environments. What takes center stage, however, is the Hootenanny, both as it informs the author’s own folk-archaeological laboratory of imaginary media and as it continues to instantiate political community – at a Media time when the need for protest, dissent, and collectivity is particularly acute.‘ – Rita Raley, Associate Professor of English at the University of California, Santa Barbara HENRY ADAM SVEC is Assistant Professor of Communica- tion Studies at Millsaps College in Jackson, Mississippi. ISBN 978-94-629-8494-3 HENRY ADAM SVEC Amsterdam AUP.nl University 9 789462 984943 Press AUP_recursions.reeks_SVEC_rug11.7mm_v03.indd 1 09-11-17 14:04 American Folk Music as Tactical Media The book series Recursions: Theories of Media, Materiality, and Cultural Techniques provides a platform for cuttingedge research in the field of media culture studies with a particular focus on the cultural impact of media technology and the materialities of communication. -
Corel Ventura
Anthropology / Middle East / World Music Goodman BERBER “Sure to interest a number of different audiences, BERBER from language and music scholars to specialists on North Africa. [A] superb book, clearly written, CULTURE analytically incisive, about very important issues that have not been described elsewhere.” ON THE —John Bowen, Washington University CULTURE WORLD STAGE In this nuanced study of the performance of cultural identity, Jane E. Goodman travels from contemporary Kabyle Berber communities in Algeria and France to the colonial archives, identifying the products, performances, and media through which Berber identity has developed. ON In the 1990s, with a major Islamist insurgency underway in Algeria, Berber cultural associations created performance forms that challenged THE Islamist premises while critiquing their own village practices. Goodman describes the phenomenon of new Kabyle song, a form of world music that transformed village songs for global audiences. WORLD She follows new songs as they move from their producers to the copyright agency to the Parisian stage, highlighting the networks of circulation and exchange through which Berbers have achieved From Village global visibility. to Video STAGE JANE E. GOODMAN is Associate Professor of Communication and Culture at Indiana University. While training to become a cultural anthropologist, she performed with the women’s world music group Libana. Cover photographs: Yamina Djouadou, Algeria, 1993, by Jane E. Goodman. Textile photograph by Michael Cavanagh. The textile is from a Berber women’s fuda, or outer-skirt. Jane E. Goodman http://iupress.indiana.edu 1-800-842-6796 INDIANA Berber Culture on the World Stage JANE E. GOODMAN Berber Culture on the World Stage From Village to Video indiana university press Bloomington and Indianapolis This book is a publication of Indiana University Press 601 North Morton Street Bloomington, IN 47404-3797 USA http://iupress.indiana.edu Telephone orders 800-842-6796 Fax orders 812-855-7931 Orders by e-mail [email protected] © 2005 by Jane E. -
Ahwash Ntfrkhin’As a Case Study Sekkal Khadija Sidi Mohamed Ben Abdellah University, Faculty of Letters and Human Sciences, Sais-Fez, Morocco
SSRG International Journal of Humanities and Social Science (SSRG-IJHSS) – Volume 7 Issue 1–January 2020 An Ethnographic Approach to Women’s Identity Celebrating in Folklore: ‘Ahwash Ntfrkhin’as a Case Study Sekkal Khadija Sidi Mohamed Ben Abdellah University, Faculty of Letters and Human Sciences, Sais-Fez, Morocco Abstract as an academic discipline articulating its own content The paper is about the discourse used by women in and methodology. Being no longer perceived as ahwash (a folk dance in Sous, Morocco). It aims at something amateurish associated with ‘primitive’ documenting the way ahwash ntfrkhin, (girls’ cultures, folklore has come to stand a ahwash)articulates anempowering and often genuineincarnation of the thoughts, attitudes, values, challenging discourse via performance and lyrics. and beliefs of specific communities (Propp 1984: 38). Though there are many folkloric performances in Many researchers have depicted folklore as Sous, ahwash ntfrkhin stands as the epitome of all the gender-biased (Radner and Lanser 1987, Kowawole dances since it grants women the opportunity to enjoy 1998, Kousaleos 1999,Sadiqi 2003, Ennaji 2008, autonomy and freedom of expression and experience. Sekkal 2012).Women are commonly deprecated in Freedom of expression implies that women can folklore. And when accorded some consideration, it express freely and outwardly a particular feminine only fits their prevalent image as evils, victims, and world view. Yet, freedom of experience refers to the failures or their traditional role as docile mothers and fact that females experience themselves as active submissive housewives. Not with standing, such subjects during this performance. The study unfolds stereotypical conceptualization of women in folklore that women are successful in challenging male and the one-dimensional interpretation of its data dominion in ahwash ntfrkhin showing their solidarity should be revisited as folklore also serves as a scope and unity against any patriarchal domination and for subverting gender-biased discourse. -
What Is Folk Music? Dave Spalding's Discussion Paper
WHAT IS FOLK MUSIC? Throughout the weekend of the Society’s 1987 Annual General Meeting in Quebec City, there was considerable discussion among the Directors o f major policy concerns within the CFMS. This discussion returned again and again to how (or even, whether) folk music should be defined. Accordingly, a committee was formed to look into the question of defining folk music, particularly with regard to the Society’s policies. Due to many exigencies, the committee was unable to meet face-to-face and a a whole during the year, but fortunately David Spalding prepared and distributed a discussion paper, to which a number of the committee's members responded in writing. It was decided to publish both Spalding’s paper and the responses in the Journal, which because of the length and nature of the submissions seemed the most appropriate vehicle for sharing these concerns. When the committee was originally formed, it was emphasized that issues surrounding the definition of folk music were not temporary but rather ongoing for the Society, and that some clear direction was desirable as a basis for framing the Society’s policies. In this spirit, the following discussion paper by David Spalding and the three responses (by Anne Lederman, Ken Persson, and Jay Rahn) are offered to our readership. DAVE SPALDING’S DISCUSSION PAPER Introduction At the Quebec meeting, the board spent a lot of time discussing “what is folk music?” Some members felt that to develop a definition that could be widely accepted by the society would help in dealing with the prob lems of the society; others felt that development of a definition was not either possible or of practical assistance, but that it was an interesting question and that CFMS should continue to provide a forum in which such questions could be discussed. -
Music and Dance of the Middle East
Music and Dance 1 Cultures of the Middle East Midterm paper: Class of Professor Abdelrahim Salih Music and Dance of the Middle East Music transcends language. It can put forth emotions of deep sorrow or ecstatic joy whether the language of the song is in Chinese, English, French or Arabic. With music comes dance. Dance is shaped by the music, as it is the dancer‟s duty to display the emotions of the music; dance is as diverse as the music itself is. Middle Eastern music is a language of its own; it is extraordinarily different from Western music and was shaped by its own great theoreticians of music. The instruments of the Middle East are exotic looking, though they are the ancestors of many Western instruments. The dances of the Middle East vary – there are feminine dances and masculine dances and dances that everyone joins. In the Middle East, music and dance cannot be put under one category because of the extreme variations throughout the region itself. From the beautiful melodies of Debussy to the dramatic compositions of Mozart, there is one thing in common: they are all based on an octave scale that includes thirteen notes. They are based on the Western scale. Vocalists using the Western scale must be very precise when it comes to the notes because there are no “in-between” or quarter notes. Also, compositions are almost always polyphonic; they have both a melody and a harmony (Todd, 2003). A piece that does not include a harmony is considered to be rather simple and not a great classical. -
22 Profile Archiving the Digital Rai Collection Of
PROFILE ARCHIVING THE DIGITAL RAI COLLECTION OF TRADITIONAL FOLK CULTURE Ettore Pacetti, Audiovisual Archives, RAI Teche, Italy Daniela Floris, Audiovisual Archives, RAI Teche, Italy 1. RAI Archive of Italian Popular Traditions: The Audio Collection and The Project1 There are not two distinct stories—that of the people and that of the educated classes; there is only one story. It is the result of continuous cultural exchange, so items of cultivated origin are as- similated into the popular tradition. Diego Carpitella 1.1 Introduction For twenty years, RAI Teche, the RAI structure of Italian Broadcast that includes all the RAI archives, has been committed to bringing to the attention of an ever-wider public the most representative components of the historical, social, and cultural evolution of our country in its collections. Figure 1. Two young peasants of Basilicata with their typical costumes. 1 This section of this co-produced paper contributed by Ettore Pacetti. 22 iasa journal no 48 – February 2018 Figure 1. Two young peasants of Basilicata with their typical costumes. The activity of recovering and enhancing RAI’s audiovisual heritage is taking a fundamental step with the launch of a recovery project devoted specifically to Italian folklore. It is in- tended to highlight a significant documentary complex of research activity that marks a new era for the study of Italian folk traditions and thus becomes a compulsory passage for any possibility to understand the phenomenon. From this first step was born the need to create a publication space—a website:http://www. teche.rai.it/archivio-del-folclore-italiano/—that would be a specific reference to a fundamen- tal aspect of Italian cultural identity, and an effective tool for sharing and exchanging funds and resources with other audiovisual archives. -
The Music of Louisiana: Cajuns, Creoles and Zydeco
The Music of Louisiana: Cajuns, Creoles and Zydeco Carole Poindexter-Sylvers INTRODUCTION The music and cuisine of southern Louisiana experienced a renaissance during the 1980s. Zydeco musicians and recording artists made appearances on morning talk shows, Cajun and Creole restaurants began to spring up across the nation, and celebrity chefs such Paul Prudhomme served as a catalyst for the surge in interest. What was once unknown by the majority of Americans and marginalized within the non-French speaking community in Louisiana had now become a national trend. The Acadians, originally from Acadia, Nova Scotia, were expelled from Canada and gradually became known as Cajuns. These Acadians or Cajuns proudly began teaching the lingua franca in their francophone communities as Cajun French, published children‘s books in Cajun French and school curricula in Cajun French. Courses were offered at local universities in Cajun studies and Cajun professors published scholarly works about Cajuns. Essentially, the once marginalized peasants had become legitimized. Cajuns as a people, as a culture, and as a discipline were deemed worthy of academic study stimulating even more interest. The Creoles of color (referring to light-skinned, French-speaking Negroid people born in Louisiana or the French West Indies), on the other hand, were not acknowledged to the same degree as the Cajuns for their autonomy. It would probably be safe to assume that many people outside of the state of Louisiana do not know that there is a difference between Cajuns and Creoles – that they are a homogeneous ethnic or cultural group. Creoles of color and Louisiana Afro-Francophones have been lumped together with African American culture and folkways or southern folk culture.