African History Through Popular Music” Spring 2016 Professor Lisa Lindsay
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Download King Sunny Ade Album Easy Way to Take and Get It Music Free King Sunny Ade Songs Mp3 Download
download king sunny ade album easy way to take and get it music free King Sunny Ade Songs mp3 download. Disclaimer: All contents are copyrighted and owned by their respected owners. Mp3take is file search engine and does not host music files, no media files are indexed hosted cached or stored on our server, They are located on third party sites that are not obligated in anyway with our site, Mp3take is not responsible for third party website content. It is illegal for you to distribute or download copyrighted materials files without permission. The media files you download with Mp3take must be for time shifting, personal, private, non commercial use only and must remove the files after listening. if you have found a link url to an illegal music file, please send mail to: King Sunny Ade & The New African Beats - Glory download mp3 album. King Sunny Adé And The New African Beats. King Sunny Ade And The New African Beats. APLPS 9. King Sunny Adé And The New African Beats. Wait For Me (LP, Album). APLPS 11. King Sunny Ade & The New African Beats. SDLP 008. Sigma Disc Ltd. Nigeria. Live At The Hollywood Palace (Album). In the continuing story of King Sunny Adé, we find this album from 1987. King Sunny wears diamond leather and a golden watch and sings about jealousy but the music’s still sweet and that’s what it’s all about, talking drums and Hawaï guitars. Count me in. tracks; 1 Sokoyokoto – Honey baby – Pegan pegan – Jealousy – Ere ayo 2 Late Papa Obafemi Awolowo. -
“Too Late for Mama” Lyrics by Brenda Fassie (South Africa)
“Too Late For Mama” Lyrics By Brenda Fassie (South Africa) Verse 1 Ten kilometers barefooted in the bush Started raining on the way to fetch some water Poor woman had a baby on her back Was struck by lightning on her way To fetch some water... She tried hiding under a tree to save her child Poor woman had no place to go Lightning caught her with her baby on her back Friends, relatives ran for her Ten kilometres barefooted in But it was too late the bush It was too late... too late for mama Husband came running to the scene yeah, Started raining Poor man held his dead wife in his arms, on the way to fetch some Eyes full of tears not believing the nightmare, Knelt down and prayed for this was a painful loss water Chorus Too late... too late for mama Oh mama mama, poor mama, It was too late... too late Verse 2 She tried hiding under a tree to save her child Poor woman had no place to hide Lightning caught her with her baby on her back Friends, relatives ran for her Chorus But it was too late (mama) Too late for mama (mama) Too late (mama) Too late for mama (mama) Oh mama mama (mama) Oh poor mama (mama) It was too late (mama) Too late for mama (mama) Oh mama (mama) Mama with her little baby (mama) She’s gone (mama) It was too late (mama) She’s gone (mama) Oh poor mama (mama) Too late for mama Too late! Too late! Too late! (mama) (mama) Too late for mama Oh mama (mama) Too late for mama Too late! Too late! Oh mama mama My poor mama It was too late It was too late Mama with her little baby (mama) She’s gone (mama) She’s gone (mama) My mama mama My poor mama .. -
1 Literaturliste Für „Einführung in Die Moderne Afrikanische Musik“
Literaturliste für „Einführung in die moderne afrikanische Musik“ Dozent: Dr. Wolfgang Bender Inhaltsverzeichnis: 1. Allgemeiner Teil: 1. Theorie S. 2 2. Produktion, Distribution & Archivwissenschaften S. 3 3. Afrikanische Musik allgemein S. 3 4. Moderne afrikanische Musik allgemein S. 5 5. Traditionelle afrikanische Musik allgemein S. 7 6. Weltmusik S. 8 7. Musik aus der Diaspora S. 9 8. Bibliographie S. 11 9. Zeitschriften S. 11 2. Länderspezifischer Teil: 10. Nordafrika S. 13 11. Westafrika S. 14 12. Frankophones Westafrika S. 14 13. Anglophones Westafrika S. 17 14. Zentralafrika S. 22 15. Horn von Afrika S. 25 16. Ostafrika S. 26 17. Süd-Zentralafrika S. 28 18. Südafrika S. 29 19. Lusophones Afrika S. 31 20. Inseln S. 32 1 1. Theorie: Agawu, Kofi: Representing African Music: Postcolonial notes, 2003 queries, positions. New York & London: Routledge Bröcker, Marianne (Hg.): Musik und Religion. 1992 Reihe: Bericht über die Jahrestagung des Nationalkomitees der Bundesrepublik Deutschland im International Council for Traditional Music; Universitätsbibliothek Bamberg, ICTM Bröcker, Marianne (Hg.): Musik und Symbol. Musik und Region. 1998 Reihe: Berichte über die Jahrestagung des Nationalkomitees der Bundesrepublik Deutschland im International Council for Traditional Music, Universitätsbibliothek Bamberg, ICTM Bröcker, Marianne (Hg.): Traditionelle Musik und ihre Funktion. 2001 Reihe: Berichte über die Jahrestagung des Nationalkomitees der Bundesrepublik Deutschland im International Council for Traditional Music, Universitätsbibliothek Bamberg, ICTM Nettl, Bruno: The Concept of Preservation in 1985 Ethnomusicology. In: Jackson, Irene V. (Hg.): More than Drumming. Essays on African and Afro-Latin American Music and Musicians. Westport: Greenwood Press Simon, Arthur: Ethnomusikologie: Aspekte, Methoden und 2008 Ziele. Berlin: Simon Verlag 2 2. -
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CONTRIBUTIONS OF YORUBA MUSICIANS TO THE DEVELOPMENT OF NIGERIAN POPULAR MUSIC Funso A. Fagbile and Blessing A. Amole Introduction Nigerian music as it is today has produced many kinds of art, religious, folk and popular music, some of which are known to be spread around the world. Ogisi (2005) classified Nigerian music into traditional, art, religious and popular music. He stressed further that traditional music is ethnic based and integral to culture, art music is contemplative music for aesthetic enjoyment, religious music is performed for religious activities in and outside the religious centers such as church, while popular music is essentially entertainment music. Nigerian popular music is further subdivided into two types: those in which Islamic musical element fused with African traditional music and those in which African idioms fused with elements of western music such as juju and highlife (Euba, 1989:14). Nigerian popular music is one of the least researched areas of the various types of Nigerian music and as such different areas such as contributions of Yoruba musicians in the area of popular music are yet to be addressed. Therefore, this paper tries to look into the area of Juju and Fuji music, their exponents, life history and contributions. Popular music in many African countries have seen turbulence and violence during the transition from a diverse region of folk cultures to a modern nation-state. Nigeria has more difficulty than most African countries in forging a popular cultural identity from the diverse people of the countryside. From its beginnings in the streets of Lagos, popular music in Nigeria had long been an integral part of the field of African pop, bringing in influences and instruments from many ethnic groups, most prominently including the Yoruba. -
Contemporary Nigerian Popular Music: a Menace to National Development
Journal of Arts & Humanities Contemporary Nigerian Popular Music: A Menace to National Development Ogunrinade D.O.A1 ABSTRACT There is no gainsaying that most of the recent forms of contemporary popular music produced, packaged, made available for public consumption constitute grave danger and serious threat to moral uprightness in Nigerian society. This has exposed the Nigerian society to a wide variety of insecurity and violence. This is evident as seen from series of moral decadence and dissipation that infiltrated the lives of the citizenry - especially the youths (the leaders of tomorrow) ranging from, sexual abuse, money mongering, indiscipline, examination malpractice and indecent dressing to mention but a few. Music is a powerful tool and a force for mobilization which brings about either reformation or deformation of character due to the type of rhythm, melody, harmony and principally the lyrics of the songs. This paper examines the new trend of contemporary popular music in Nigeria with a view to assess its negative and pessimistic impacts on the character of the citizenry in Nigerian society. Live performances of contemporary popular music were observed and audio and video tape materials relating to the said music were also analyzed based on their educational and moral values of such songs. It was discovered that many of contemporary popular music as we have it today in Nigeria communicates vulgarity and coarseness to the listeners and this poses a lot of negative effects on the attitude of the youths. Musicians employ indecent words to attract the youth thus creating negative influence on the character of the leaders of tomorrow (the youth) to engage in various debaucheries. -
The Challenge of African Art Music Le Défi De La Musique Savante Africaine Kofi Agawu
Document generated on 09/27/2021 1:07 p.m. Circuit Musiques contemporaines The Challenge of African Art Music Le défi de la musique savante africaine Kofi Agawu Musiciens sans frontières Article abstract Volume 21, Number 2, 2011 This essay offers broad reflection on some of the challenges faced by African composers of art music. The specific point of departure is the publication of a URI: https://id.erudit.org/iderudit/1005272ar new anthology, Piano Music of Africa and the African Diaspora, edited by DOI: https://doi.org/10.7202/1005272ar Ghanaian pianist and scholar William Chapman Nyaho and published in 2009 by Oxford University Press. The anthology exemplifies a diverse range of See table of contents creative achievement in a genre that is less often associated with Africa than urban ‘popular’ music or ‘traditional’ music of pre-colonial origins. Noting the virtues of musical knowledge gained through individual composition rather than ethnography, the article first comments on the significance of the Publisher(s) encounters of Steve Reich and György Ligeti with various African repertories. Les Presses de l’Université de Montréal Then, turning directly to selected pieces from the anthology, attention is given to the multiple heritage of the African composer and how this affects his or her choices of pitch, rhythm and phrase structure. Excerpts from works by Nketia, ISSN Uzoigwe, Euba, Labi and Osman serve as illustration. 1183-1693 (print) 1488-9692 (digital) Explore this journal Cite this article Agawu, K. (2011). The Challenge of African Art Music. Circuit, 21(2), 49–64. https://doi.org/10.7202/1005272ar Tous droits réservés © Les Presses de l’Université de Montréal, 2011 This document is protected by copyright law. -
Halifu Osumare, the Hiplife in Ghana: West Africa Indigenization of Hip-Hop, New York, NY: Palgrave Macmillan, 2012, 219 Pp., $85.00 (Hardcover)
International Journal of Communication 7 (2013), Book Review 1501–1504 1932–8036/2013BKR0009 Halifu Osumare, The Hiplife in Ghana: West Africa Indigenization of Hip-Hop, New York, NY: Palgrave Macmillan, 2012, 219 pp., $85.00 (hardcover). Reviewed by Angela Anima-Korang Southern Illinois University Carbondale Ghana’s music industry can be described as a thriving one, much like its film industry. The West African sovereign state is well on its way to becoming a force to reckon with on the international music market. With such contemporary rap artists as Sarkodie, Fuse ODG (Azonto), Reggie Rockstone, R2Bs, and Edem in its fold, Ghana’s music is transcending borders and penetrating international markets. Historically, Ghana’s varying ethnic groups, as well as its interaction with countries on the continent, greatly influences the genres of music that the country has created over the years. Traditionally, Ghana’s music is geographically categorized by the types of musical instruments used: Music originating from the North uses stringed instruments and high-pitched voices; and music emanating from the Coast features drums and relatively low-pitched voice intermissions. Up until the 1990s, “highlife” was the most popular form of music in Ghana, borrowing from jazz, swing, rock, soukous, and mostly music to which the colonizers had listened. Highlife switched from the traditional form with drums to a music genre characterized by the electric guitar. “Burger-highlife” then erupted as a form of highlife generated by artists who had settled out of Ghana (primarily in Germany), but who still felt connected to the motherland through music, such as Ben Brako, George Darko, and Pat Thomas. -
We're Taking Africa to the World
“We’re Taking Africa to the World”: Commercial Self- fashioning as a Vehicle for Collective Aspirations in the 21st Century JAANA SERRES “It’s finally cool to be an ‘African’” (Kaumbutho). This 2017 blog post by Kenyan poet Kimathi Kaumbutho echoed the performative claims heard throughout the African middle class in the wake of the changing narrative about “Africa,” from “The hopeless continent” (The Economist 2000) to “Africa rising” (The Economist 2011). Elements and signs of “Africanness” have indeed been increasingly featured in “global” popular culture, from clothing lines to films, and even the practice of capitalism is rebranded with “African traditional principles” through the Africapitalist and Ubuntu “economic philosophies.” But as suggested by Kaumbutho’s list of achievements “Africans can take pride in,” one cultural medium has proven particularly instrumental to this new wave of positive identification with “Africa”: Nigerian music. As Nigeria was arguably entering a post-oil era in the 2010s (Burns and Owen), its renewed popular music industry benefitted from the development of digital technology and the expression of corporate interest by telecom companies, retail brands, and foreign-educated young professionals, making it an exemplary manifestation of a new pan-Africanism founded on neoliberal aspirations (Shipley Living the Hiplife). Global professional services firm PwC announced that total revenue for Nigeria’s entertainment and media industry was expected to grow to US$8.1 billion in 2019, calling it the “fastest-expanding major market globally” (Oxford Business Group). However, only a very small share of this revenue occurs from the actual sale of cultural products (PwC 22). -
Mirror, Mediator, and Prophet: the Music Indaba of Late-Apartheid South Africa
VOL. 42, NO. 1 ETHNOMUSICOLOGY WINTER 1998 Mirror, Mediator, and Prophet: The Music Indaba of Late-Apartheid South Africa INGRID BIANCA BYERLY DUKE UNIVERSITY his article explores a movement of creative initiative, from 1960 to T 1990, that greatly influenced the course of history in South Africa.1 It is a movement which holds a deep affiliation for me, not merely through an extended submersion and profound interest in it, but also because of the co-incidence of its timing with my life in South Africa. On the fateful day of the bloody Sharpeville march on 21 March 1960, I was celebrating my first birthday in a peaceful coastal town in the Cape Province. Three decades later, on the weekend of Nelson Mandela’s release from prison in February 1990, I was preparing to leave for the United States to further my studies in the social theories that lay at the base of the remarkable musical movement that had long engaged me. This musical phenomenon therefore spans exactly the three decades of my early life in South Africa. I feel privi- leged to have experienced its development—not only through growing up in the center of this musical moment, but particularly through a deepen- ing interest, and consequently, an active participation in its peak during the mid-1980s. I call this movement the Music Indaba, for it involved all sec- tors of the complex South African society, and provided a leading site within which the dilemmas of the late-apartheid era could be explored and re- solved, particularly issues concerning identity, communication and social change. -
Explore African Immigrant Musical Traditions with Your Students Recommended for Grade Levels 5 and Up
Explore African Immigrant Musical Traditions with Your Students Recommended for Grade Levels 5 and up Teacher Preparation / Goals African immigrant musical traditions are as rich and varied as the many languages and cultures of Africa. There are many different reasons for their formation; to explore new influences, to reshape older practices, or to maintain important traditions from the homeland. In these reading and activities students will learn about the African immigrant musical traditions found in the Washington, D.C. area. Special programs held after school and during the weekend and summer have been initiated to teach children more about their culture through the medium of music and dance. In the African immigrant community, music and dance groups immerse the students in the culture of their ancestors’ homeland. Some of these groups have been here for many years and are an important part of the community. Many African-born parents value these programs because they fear that their American-born children may be losing their heritage. In preparation for the lesson read the attached articles, "African Immigrant Music and Dance in Washington, D.C." and "Nile Ethiopian Ensemble: A Profile of An African Immigrant Music and Dance Group." See what you can find out about the musical traditions to be found in your area, and not just those performed by African immigrants, but by others as well. For example, when you start looking, you may find a Korean group or a group from the Czech Republic. If possible, visit a performance of a music or dance group and talk to the teachers or directors of the group. -
FOR CODESRIA Anyidoho/Madame Virginie Niang Sept 17-19
1 THE IMPORTANCE OF AFRICAN POPULAR MUSIC STUDIES FOR GHANAIAN/AFRICAN STUDENTS by John Collins INTRODUCTION A) The role of popular music and mass entertainment in the independence struggle and the consequent importance of local popular performance in the vision of pioneer African leaders: i.e. a mass music for a mass party (eg highlife as the product of the ‘veranda boy’ class). Thus the state support of popular as well as traditional and western type art/religious music sectors by the pioneering leaders Nkrumah, Nyere, Sekou Toure, President Keita. Their approach can therefore be considered as tri-musical B) The failure of this tri-musical approach being transmitted into the Ghanaian tertiary education system. This became rather bi-musical; i.e. the training of students only in traditional African and imported western art idioms C) Some reasons for this intellectual university hostility to popular music/culture 1) imported elitist, Marxist and Frankfurt School ideas concerning the ephemeral, frivolous, low status and inconsequential nature (cf. high art) of popular music and performance. 2) Residual African traditional attitudes towards professional musicians. Low regard and apprehension of such indigenous professional traditional groups as West African jalis/griots, praise drummers and goje players D) The negative consequences of the narrow bi-musical approach has effected both the university students and the evolution of local musical forms such as highlife music and the concert party. It fosters elitist attitudes by students who do not consider the creative role of the masses and intermediate classes important in musical development. It has in a lack of intellectual input into local popular music: few books and biographies on the topic, no intellectual input into it. -
Pragmatic Acting in Sir Shina Peters' Shinamania
Sunday, A. B./Legon Journal of the Humanities Vol. 31.2 (2020) DOI: https://dx.doi.org/10.4314/ljh.v31i2.5 ‘Na Wa o for African Men’: Pragmatic acting in Sir Shina Peters’ Shinamania Adesina B. Sunday Senior Lecturer Department of English University of Ibadan, Ibadan,Nigeria Email: [email protected] Submitted: February 4, 2020 Accepted: November 18, 2020 Published: January 28, 2021 Abstract Music performs diff erent functions besides entertainment. This paper explores the sensitising and advocating functions of music with particular focus on Sir Shina Peters’ album Shinamania. I employ Jacob Mey’s pragmeme, a pragmatic analytical tool, to identify the pragmatic acts that are performed in the album. The analysis reveals that, with the practs of ordering, Sir Peters compares the attitudes of African men to African women and advocates women empowerment, predicating his advocacy on the fact that women are beautiful and intelligent. He presents them as more humane and considerate than men. He also eulogises the virtues of women, taking them almost to the pedestal of saints. He uses the pract of warning to balance his presentation, but he appears subjective on the side of women. Consequently, the paper concludes that Sir Shina Peters deploys this album as his commentary on cultural and socio-political peculiarities of Africa. Keywords: Juju, Sir Shina Peters, Shinamania, Pragmeme, Women empowerment Introduction Music plays unquantifi able roles in the propagation of the values of any society, shaping and moulding societal views, re-orientating people on issues, and redirecting people’s ideologies in order to engender societal progress. According to Sunday (2011, p.