Third Coast Percussion February 2 at 7:30 P.M
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Mathematics in African History and Cultures
Paulus Gerdes & Ahmed Djebbar MATHEMATICS IN AFRICAN HISTORY AND CULTURES: AN ANNOTATED BIBLIOGRAPHY African Mathematical Union Commission on the History of Mathematics in Africa (AMUCHMA) Mathematics in African History and Cultures Second edition, 2007 First edition: African Mathematical Union, Cape Town, South Africa, 2004 ISBN: 978-1-4303-1537-7 Published by Lulu. Copyright © 2007 by Paulus Gerdes & Ahmed Djebbar Authors Paulus Gerdes Research Centre for Mathematics, Culture and Education, C.P. 915, Maputo, Mozambique E-mail: [email protected] Ahmed Djebbar Département de mathématiques, Bt. M 2, Université de Lille 1, 59655 Villeneuve D’Asq Cedex, France E-mail: [email protected], [email protected] Cover design inspired by a pattern on a mat woven in the 19th century by a Yombe woman from the Lower Congo area (Cf. GER-04b, p. 96). 2 Table of contents page Preface by the President of the African 7 Mathematical Union (Prof. Jan Persens) Introduction 9 Introduction to the new edition 14 Bibliography A 15 B 43 C 65 D 77 E 105 F 115 G 121 H 162 I 173 J 179 K 182 L 194 M 207 N 223 O 228 P 234 R 241 S 252 T 274 U 281 V 283 3 Mathematics in African History and Cultures page W 290 Y 296 Z 298 Appendices 1 On mathematicians of African descent / 307 Diaspora 2 Publications by Africans on the History of 313 Mathematics outside Africa (including reviews of these publications) 3 On Time-reckoning and Astronomy in 317 African History and Cultures 4 String figures in Africa 338 5 Examples of other Mathematical Books and 343 -
Archiving the Cultural Legayc of Mbira Dzavadzimu in the Context of Kuriva Guva and Dandaro Practices
ARCHIVING THE CULTURAL LEGAYC OF MBIRA DZAVADZIMU IN THE CONTEXT OF KURIVA GUVA AND DANDARO PRACTICES By Perminus Matiure A Thesis submitted to The University of KwaZulu-Natal in fulfilment of the requirement of the Degree of Doctor of Philosophy In the Faculty of Humanities, Development and Social Sciences School of Music November 2013 Supervisor: Dr Patricia Opondo ACKNOWLEDGEMENT I am grateful to all participants who provided both data and archival materials for this study. Members from Hwedza District and Gweru urban provided very valuable information which made this thesis a success, I thank them all. I give special thanks to Tichaedza Mauraya, Reverend Basera and Muhwati Chinyanga, who were the major consultants of this study. I would like to extend my profound gratitude to the various mbira ensembles that managed to participate during mbira shows. These include Maungira Enharira, Mhembero Mbira Ensemble, Dzimbabwe Mbira Ensemble, Ras Diva Mbira Ensemble, Senga Primary School, Cecil John Rhodes, Thornhill and United College of Education. Particular mention goes to Mbira Dzenharira for being support in both the Mbira Conference and the Mbira Symposium. I also thank members of the Department of Music and Musicology for supporting me during my research especially members of Zvirimudeze Mbira Ensemble. Not forgetting the Research board of University of Kwa-Zulu Natal and Midlands State University for the unwavering financial support they provided. My supervisor, Dr Patricia Opondo is a supervisor of a class of her own. Her professional wisdom, integrity, collegial and motherly attitude made consultations and supervision easy. I also would like to thank colleagues who provided me with courage and advice who include Sailas Mangwende, Dr Jerry Rutsate, Dr Sheasby Matiure, Richard Muranda and Claudio Chipendo. -
DVENTUROUS I 90.7FM--='Ksr§ ER - 'Ll} :" R
DVENTUROUS I 90.7FM--='KSr§ ER - 'll} :" r .... '· KSER • \ 'U I 1;'12 . ,\f-'KIL , 1[Jil l COMMUNITY RADIO THE MYSTERIES OF FM RECEPTION found on most TVs. A pair of ears can be Turn on a new FM station and you discover found at Radio Shack or other stores for under why radio engineers say the "M" stands for $20. "magic." One listener in Lake Stevens can only If the signal is barely receivable you will hear KSER if she sits in the driveway In her car. Her need to invest in an outdoor antenna. The best neighbor 3 houses down the street gets a perfect bet is the Yagi, (fishbone style) TV antenna. If signal. Driving south in north Seattle, the signal you have an old VHF TV antenna on your house "If you could begins to break up. Turn left and down a hili that but now get your TV from cable, just hook your suspend the should theoretically obliterate the signal and It FM receiver to the old antenna wire and pOint suddenly becomes sharp and clear. Several . the antenna toward the station. If you want to radio from the people report a poor signal on their $700 entertain buy a Yagi, they can be found at most audio ment system and a good signal on their $29.95 supply stores and prices range from $20 to over chandelier with bedside clock radio. $100. Try the whole rig in several spots on the KSER is being well-received in many areas, roof before you bolt it down. -
KRAKAUER-DISSERTATION-2014.Pdf (10.23Mb)
Copyright by Benjamin Samuel Krakauer 2014 The Dissertation Committee for Benjamin Samuel Krakauer Certifies that this is the approved version of the following dissertation: Negotiations of Modernity, Spirituality, and Bengali Identity in Contemporary Bāul-Fakir Music Committee: Stephen Slawek, Supervisor Charles Capwell Kaushik Ghosh Kathryn Hansen Robin Moore Sonia Seeman Negotiations of Modernity, Spirituality, and Bengali Identity in Contemporary Bāul-Fakir Music by Benjamin Samuel Krakauer, B.A.Music; M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2014 Dedication This work is dedicated to all of the Bāul-Fakir musicians who were so kind, hospitable, and encouraging to me during my time in West Bengal. Without their friendship and generosity this work would not have been possible. জয় 巁쇁! Acknowledgements I am grateful to many friends, family members, and colleagues for their support, encouragement, and valuable input. Thanks to my parents, Henry and Sarah Krakauer for proofreading my chapter drafts, and for encouraging me to pursue my academic and artistic interests; to Laura Ogburn for her help and suggestions on innumerable proposals, abstracts, and drafts, and for cheering me up during difficult times; to Mark and Ilana Krakauer for being such supportive siblings; to Stephen Slawek for his valuable input and advice throughout my time at UT; to Kathryn Hansen -
1 Evaluating Shona Liturgical Music in Localised Practices of Inculturation Within the Catholic Mass in Zimbabwe Submitted by Cr
Evaluating Shona Liturgical Music in Localised Practices of Inculturation within the Catholic Mass in Zimbabwe Submitted by Crispinah Machingura Submitted in partial fulfilment of the requirements for the degree of Master of Arts (Ethnomusicology) in the School of Arts, College of Humanities - University of KwaZulu-Natal, Durban, South Africa. November 2014 Supervisor: Doctor Sazi Dlamini 1 DEDICATION To God the Father our Lord Jesus Christ, be all glory, honour and praise through this work. Vana Vadiki VaMariya Musande, my dearest parents (Baba naMai Muketekesi), my brothers and sisters and all the Machingura grandchildren Nakeisha, Tanaka, Tinomudaishe, Chikomborero and Munashe, all for the love of you. i DECLARATION I declare that this thesis is my own original work. All citations, references, and borrowed ideas have been duly acknowledged. None of the present work has been previously submitted. Student name CRISPINAH MACHINGURA ………………………………………………………………… Date 14 NOVEMBER 2014 …………………………………………………. ii ACKNOWLEDGEMENTS I am most grateful to God for His sustaining treasures of unending mercies that kept me alive when I needed them most. Among the people who assisted me, I would like to express my most sincere gratitude to my supervisor, Dr Sazi Dlamini for his patience, academic prowess and unwavering mentorship. His keen interest in my work and encouragement were invaluable incentives towards the completion of this thesis. I am also indebted to the following people for their meaningful contribution to this study. A research project would never come to completion without information: I earnestly thank Prof David Dargie for directing me to invaluable literature about inculturation and Prof Andrew Tracey who also availed himself for interviews on Shona traditional music. -
Sustaining Afrocentric Spiritual Jazz in 21St Century Chicago
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 9-2016 Sacred Freedom: Sustaining Afrocentric Spiritual Jazz in 21St Century Chicago Adam Zanolini The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/1617 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] SACRED FREEDOM: SUSTAINING AFROCENTRIC SPIRITUAL JAZZ IN 21ST CENTURY CHICAGO by ADAM ZANOLINI A dissertation submitted to the Graduate Faculty in Music in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2016 © 2016 ADAM ZANOLINI All Rights Reserved ii Sacred Freedom: Sustaining Afrocentric Spiritual Jazz in 21st Century Chicago by Adam Zanolini This manuscript has been read and accepted for the Graduate Faculty in Music in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. _________________ __________________________________________ DATE David Grubbs Chair of Examining Committee _________________ __________________________________________ DATE Norman Carey Executive Officer Supervisory Committee: _________________ __________________________________________ DATE Jeffrey Taylor _________________ __________________________________________ DATE Fred Moten _________________ __________________________________________ DATE Michele Wallace iii ABSTRACT Sacred Freedom: Sustaining Afrocentric Spiritual Jazz in 21st Century Chicago by Adam Zanolini Advisor: Jeffrey Taylor This dissertation explores the historical and ideological headwaters of a certain form of Great Black Music that I call Afrocentric spiritual jazz in Chicago. However, that label is quickly expended as the work begins by examining the resistance of these Black musicians to any label. -
The Musician in New and Changing Contexts
/ iÊÕÃV>ÊÊ iÜÊ>`Ê >}}Ê ÌiÝÌÃÊÊ - Ê ÃÃÊ-i>ÀÊ£n * ,-* /6 -Ê Ê 1- Ê Ê 1- Ê 1 /" * ,-* /6 -Ê Ê1- Ê Ê1- Ê 1 /" Ê "ÊÎ £°Ê >À>Ê iViÀÀÕÛÃÌi`Ì]Ê Ê}Û>ÀÊ"ÃÃÊEÊ Û>Ê-CÌ iÀ\Ê7", Ê 1- Ê- ""ÊÊÕÃÕ`iÀÛÃ}ÊÊiÊF}ÕÌÕÀiÊÃ>°Ê> / iÊ- Ê ÃÃÊvÀÊÌ iÊ `ÕV>ÌÊvÊ ÊÓäää°Ê*«ÊÇ{° Ì iÊ*ÀviÃÃ>ÊÕÃV>]Ê£nÊ-i>ÀÊ Ó°Ê / iÊ- Ê ÃÃÊvÀÊÌ iÊ `ÕV>ÌÊvÊÌ iÊ*ÀviÃÃ>Ê Ê ÕÃV>°Ê/ iÊÕÃV>AÃÊ,i\Ê iÜÊ >i}iÃ°Ê Ê>À>Ài]Ê<L>LÜi Ê >ÊÓäää°Ê*«ÊÓ£Ó°Ê `ÌÀ\Ê>VʰÊ"Û> Î°Ê / iÊ- Ê ÃÃÊvÀÊÌ iÊ `ÕV>ÌÊvÊÌ iÊ*ÀviÃÃ>Ê Ê ÕÃV>°Ê/ iÊÕÃV>ÊÊ iÜÊ>`Ê >}}Ê ÌiÝÌÃ°Ê / Ê1- Ê Ê 7Ê Ê >ÊÓääÓ°Ê*«Ê£xÈ°Ê `ÌÀ\ÊF>ÊÕ`ÃÌÀ Ê Ê " / 8/-Ê `Ìi`ÊLÞÊF>ÊÕ`ÃÌÀ -ÕLÃVÀ«ÌÊÌÊÌ iÊÃiÀiÃÊ>`ÊÀ`iÀÃÊvÀÊÃ}iÊÛÕiÃÊà Õ`ÊLiÊ>``ÀiÃÃi`ÊÌ\ >ÊV>`iÞÊvÊÕÃV]Ê ÝÊnÓäÎ]Ê- ÓääÊ{£Ê>]Ê-Üi`i -- Ê£{ä{ÈäÎÓ Î • 1 Publications from the Malmö Academy of Music PERSPECTIVES IN MUSIC AND MUSIC EDUCATION NO 3 The ISME Commission for the Education of the Professional Musician 1998 Seminar in Harare, Zimbabwe THE MUSICIAN IN NEW AND CHANGING CONTEXTS Edited by Håkan Lundström 2 • THE MUSICIAN IN NEW AND CHANGING CONTEXTS The Musician in New and Changing Contexts The ISME Commission for the Education of the Professional Musician, 1998 seminar in Harare, Zimbabwe © The authors & Håkan Lundström 1998 ISSN 1404-6032 Legally responsible: Håkan Lundström Publications from the Malmö Academy of Music: PERSPECTIVES IN MUSIC AND MUSIC EDUCATION NO 3 Printed by: Media-Tryck, Lund University, Lund 2002. -
1 Participants of the Forum
Participants of the Forum Kofi Agawu Mathew Lavoie Midawo Gideon Foli Alorwoyie David Locke Kwasi Ampene James Makubuya Lois Anderson Joseph Mbele Naomi Andre Eddie Meadows Kelly M. Askew Josephine Mokwunyei Daniel Avorgbedor Lester Monts Gregory Barz Anicet Mundundu Katherine Brucher Robert Newton Mellonee Burnim Mbala Nkanga Eric Charry J.H. Kwabena Nketia Jacqueline Cogdell DjeDje Alex Perullo Akin Euba Michel Rahfaldt Andy Frankel Daniel Reed Sharon Friedler Leo Sarkisian Steve Friedson Martin Scherzinger Frank Gunderson Cynthia Schmidt Isaac Kalumbu Titos Sompa Jean Kidula Mark Allen Stone Amandina Lihamba Ruth Stone Cynthia Tse Kimberlin Kenichi Tsukada Zabana Kongo Peter Wekesa Jimmy Khwambe (Dludlu) Chris Waterman 1 2 Acknowledgements Special thanks go to Lester Monts for his intellectual insights while shaping this forum, as well as for the generous monetary support provided by his office; Cynthia Schmidt for her photographs; my wife Koga Gunderson for her arduous transcription of these sessions, and Mellissa Beck for her supplemental transcription help; James Jackson at the Center for Afro- American and African Studies for his funding support; UM graduate students Joshua Tucker, Umi Vaughan, Julia Suzanne Byl, Michel Rahfaldt, & Katherine Brucher for their help in recording and taking notes at these sessions, Kelly Askew and Mathew Lavoie for their helpful discussions; Gretchen Weir and Laura San Facon for their planning and logistical support; and to J.H. Kwabena Nketia for his guidance throughout. 3 4 Foreword The U.S. Secretariat of the International Center for African Music and Dance at the University of Michigan hosted an international forum in Ann Arbor Michigan, April 6th through 9th, 2000. -
African Music Vol 5 No 4(Seb)
130 AFRICAN MUSIC SOCIETY JOURNAL MUSIC AND SPIRIT POSSESSION AT A SHONA BIRA by PAUL BERLINER During the year 1971-72 and the summers of 1974 and 1975, in which I carried out field research in Rhodesia1 on mbira music, I had the opportunity to attend as an observer and, at times, as a performer,2 over thirty spirit possession ceremonies held by members of the traditionalist segment of Shona culture. At these events villagers participate with tremendous energy and the intensity of their music is deeply moving. In this article, my aim is to describe the purpose underlying Shona spirit possession ceremonies as well as the nature of the music and the interaction among participants at these events. A. Misfortune and traditional Shona religious belief It is a basic belief in traditional Shona religion that after people die, their spirits continue to look after and to affect. the lives of their progeny. The workings of the world of the living are seen to be a function of the workings of the spirit world. In the traditional Shona view, then, a person's fortune and fate in the world are to some extent the result of an interplay of forces outside of the person's own control. If, for instance, individuals within a family remember their ancestors and honor their values, the spirits will look after the family and offer protection (Gelfand, 1962:52). If, however, a person forgets or dishonors departed ancestors, they can withdraw their support. This leaves an individual vulnerable to the forces of the mischievous and belligerent spirits and witches. -
C Zim Intro for Website
Introduction The Study of Zimbabwean Music by Zimbabwean Scholars Luis Gimenez Amoros This book provides a transdisciplinary approach to Zimbabwean music by Zimbabwean scholars. It not only covers aspects of Zimbabwean music from a musicological point of view, but also opens up a wide range of subjects of broad academic interest in Africa and elsewhere. Themes of interest include music and land reform; nationalism in relation to musical culture in Zimbabwe; music with regard to the youth (such as dancehall music); the use of gospel music for religious and political purposes; the interrelation of specific types of music (for instance, mbira) in rural and urban spaces; the relationship between people living across borders (for instance, Shona-speakers along the border of Zimbabwe and Mozambique); current understandings of the liberation struggles since 1980; historical approaches to Zimbabwean music during colonial times; and music and gender. The importance of a transdisciplinary study on Zimbabwean music This book aims to provide a solid foundation for future studies on Zimbabwean music, either historically (in the precolonial and colonial eras) or in the contemporary (postcolonial) period. Departing from a purely musicological perspective, this book also analyses the different musical realities in the Zimbabwean musical culture, such as Zimdancehall, mbira, sungura and chimurenga. Furthermore, it provides a study of the functionality of traditional dances such as chinyambera, jichi and xinombela in both a traditional and a contemporary context. Sociologically, these musical cultures in Zimbabwe reflect the political and economic texts in which music is produced, including the consumption patterns of music distributed through official, public and private dissident circuits, as Maurice Vambe mentioned during the editing of this book. -
The System of the Mbira
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Rhodes University: Hosted Journals THE SYSTEM OF THE MBIRA by ANDREW TRACEY This is a re-edited and updated version o f the paper presented at the 7th Symposium on Ethnomusicology (Venda University) in 1988, published by ILAM in “Papers presented at the 7th and 8th Symposiums in Ethnomusicology” (1989). It is reproduced here because o f the worldwide interest which has developed in mbira and its system in recent decades. Going up by road to Zimbabwe, I always start to get a thrill of excitement when I get up into the Soutpansberg and look down towards the Limpopo. Not only does the country start to look like Zimbabwe, with the baobab trees, and the Venda language which sounds half Shona, but this is the start of MBIRA COUNTRY. It is the southern boundary of an enormous stretch of Africa from here to the Zambezi and beyond, covering parts of at least seven countries—northern South Africa, eastern Zimbabwe, central and southern Mozambique, southern Malawi, parts of Botswana, Namibia, Angola and possibly further. In short it could be described as the Zambezi basin. Here is where exists a system of music with its own rules, uniquely African, extraordinarily consistent, wonderfully expressive. The system appears in song and in many instruments, but the key is the mbira.1 I discovered mbira through my father, Hugh Tracey. It was his favourite instrument. He first heard a njari mbira in about 1921 when he arrived as a boy among the Shona/ Karanga at Willand Farm, Gutu, near the modern Masvingo. -
Thomas Mapfumo and the Popularization of Shona Mbira
8 4 JOURNAL OF INTERNATIONAL LIBRARY OF AFRICAN MUSIC THOMAS MAPFUMO AND THE POPULARIZATION OF SHONA MBIRA by BANNING EYRE I had an uncle on my father’s side who would play m bira after drinking. He would start out slowly and quietly, very introspective. But as he picked up emotion, he would become animated, even aggressive, until he’d crash the d eze [gourd] — actually break it—and he would cry at the end of it all. They’d say it was because he had reconnected with the ancestors, and the world of the living became an obstruction, an impediment to full sublimation of his spirit and emotion. Because he was flesh, he could not be free of flesh. Hence the violence (Musa Zimunya). Introduction The music of Thomas Mapfumo is frequently described as a pop adaptation of traditional m bira music, the ancient ceremonial performance art of the Shona people of Zimbabwe. While this is an oversimplification of Mapfumo’s varied repertoire, mbira is an important, perhaps the most important, aspect of the artist’s work. My book, Lion Songs: Thomas Mapfumo and the Music That Made Zimbabwe (2015) interweaves Zimbabwean history with the biography and music of this under-recognized African innovator, composer, and bandleader.1 This article, adapted from the Lion Songs manuscript, attempts to clarify Thomas’s role first in helping to revive the status of mbira music in his own country, and then in developing an audience for it internationally. Thomas Mapfumo is not a traditional musician. He does not play mbira himself, though he grew up hearing it in rural settings while being raised by his grandparents up until the age of ten.