Transnational Trills in the Africana World
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The Audience: African- Language Writing, Performance, Publishing and the Audience
“Looting killed” the audience: African- language writing, performance, publishing and the audience T.J. Selepe School of Languages Potchefstroom University for CHE (Vaal Triangle Campus) VANDERBIJLPARK E-mail: [email protected] Abstract “Looting killed” the audience: African-language writing, performance, publishing and the audience This article examines the role played by African-language writing, performance and publishing, including critical practice, in the demise of the indigenous audience in African-language literary practice. Using implicit materialism the argument is premised on the developments wrought by the era of Modernism that has lead to a univocal writing of world history, and the era of Postmodernism that has ushered in the era of a multivocal writing of world history. The transition from oral literature to written literature will also be used to advance the argument about the subsequent exclusion of the indigenous African- language audience from literary practice. This exclusion is considered to have a direct bearing on the under-development of African societies. Finally, possible solutions will be sought by revisiting some of the causes that characterize the African language problem as a medium of communication and research. 1. Introduction Language is central to the life of a people, both as carrier and transmitter of the culture of any linguistic community. Essentially, language is a basic tool that particular communities develop to relate to their respective environments, to develop culture and to tell stories in order to make Literator 22(3) Nov. 2001:59-74 ISSN 0258-2279 59 “Looting killed” the audience: African-language writing, performance, publishing … sense of their world. -
Tuareg Music and Capitalist Reckonings in Niger a Dissertation Submitted
UNIVERSITY OF CALIFORNIA Los Angeles Rhythms of Value: Tuareg Music and Capitalist Reckonings in Niger A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Ethnomusicology by Eric James Schmidt 2018 © Copyright by Eric James Schmidt 2018 ABSTRACT OF THE DISSERTATION Rhythms of Value: Tuareg Music and Capitalist Reckonings in Niger by Eric James Schmidt Doctor of Philosophy in Ethnomusicology University of California, Los Angeles, 2018 Professor Timothy D. Taylor, Chair This dissertation examines how Tuareg people in Niger use music to reckon with their increasing but incomplete entanglement in global neoliberal capitalism. I argue that a variety of social actors—Tuareg musicians, fans, festival organizers, and government officials, as well as music producers from Europe and North America—have come to regard Tuareg music as a resource by which to realize economic, political, and other social ambitions. Such treatment of culture-as-resource is intimately linked to the global expansion of neoliberal capitalism, which has led individual and collective subjects around the world to take on a more entrepreneurial nature by exploiting representations of their identities for a variety of ends. While Tuareg collective identity has strongly been tied to an economy of pastoralism and caravan trade, the contemporary moment demands a reimagining of what it means to be, and to survive as, Tuareg. Since the 1970s, cycles of drought, entrenched poverty, and periodic conflicts have pushed more and more Tuaregs to pursue wage labor in cities across northwestern Africa or to work as trans- ii Saharan smugglers; meanwhile, tourism expanded from the 1980s into one of the region’s biggest industries by drawing on pastoralist skills while capitalizing on strategic essentialisms of Tuareg culture and identity. -
African Literature 6
294 A F R [C A 4. Sheila S. Walker, "Women in the Harrist Movement:' in BennettaJules-Rosette;.i New Religions ofAfrica (Norwood, N.J.: Ablex Publishing Corp., 1979), pp. 5. For a compelling and detailed reading of the evolution of popular theater in Eileen Julien region of Zaire, see Johannes Fabian, Power and Performance: Ethnographic through Proverbial WIsdom and Theater in Shaba, Zaire (Madison: University Press, 1990). African Literature 6. Chris Dunton, "Slapstick in Johannesburg," West Africa, 18-24 Apri11994, 7. Eckhard Breitinger, "Agitprop for a Better World: Development Theater-A Grassroots Theatre Movement," in Raoul Granqvist, ed., Signs and Signals: PEln"I..", "Truth depends not only on who listens but on who speaks." in Africa (Stockholm: UMEA, 1990), pp. 93-120. -Birago Diop 8. For a comprehensive overview of the evolution of the cinema industry in postcolonial Africa, see Manthia Diawara's African Cinema (Bloomington: "Always something new from Africa." sity Press, ] 992). My discussion of the cinema in Africa has drawn heavily from this -Rabelais source. 9. Chris Stapleton and Chris May, African Rock: The Pop Music ofa Continent Dutton, 1990), p. 5. 10. Quoted from John Collins, West African Pop Roots (philadelphia: Temple Press, 1992), p. 91. When most Americans and Europeans use the expression 11. Paul J. Lane, "Tourism and Social Change among the Dogon," African Arts (1988): 66-69, 92. "African literature," what they mean is poetry, plays, and narrative written by Africans in English and French, and SUGGESTIONS FOR FURTHER READING perhaps Portuguese. This chapter will focus primarily on these1 texts, sometimes referred to as "Euro-African," which are particularly acces Cole, Herbert M., and Doran H. -
PAN-AFRICANISM and the Struggle of the TWO IDEOLOGIES
PAN-AFRICANISM and the struggle Ivan Potekhin • of the TWO IDEOLOGIES THE AFRICAN CONTINENT has in recent years become the scene of a bitter ideological struggle. Never before bas there been such ferment in African minds as there is today. The bitterness of this struggle can be easily explained. The majority of African peoples have liberated themselves from colonial occupation and set up their own national states. The imperial ists, forced to abandon direct political rule, have tried to take ad vantage of their former colonies' economic dependence in order to maintain indirect political control and thus keep them within the capitalist orbit. But history has its own logic. Now that the African countries have attained sovereignty, they naturally wish to conduct an independent policy which differs from that of their former rulers and indeed very often cuts right across the latter's interests. To a differing extent and in various ways African Governments are trying to restrict the dominating position held by the former metro politan countries in their economic affairs. Many have firmly resolved that, with the backing and disinterested assistance of the Soviet Union and the other Socialist countries, they will put an end to their economic dependence on imperialist powers and thereby free themselves of political pressure from that quarter. The African countries are intently searching for the quickest ways of overcoming economic and cultural backwardness. Soviet experience in transforming economically and culturally backward Russia into a great, leading Socialist power has med the Africans' imagination. One African Government after another has announced its adherence to Socialist ideas. -
Bang on a Can Announces Onebeat Marathon #2 Live Online! Sunday, May 2, 2021 from 12PM - 4PM EDT
FOR IMMEDIATE RELEASE Press contact: Maggie Stapleton, Jensen Artists 646.536.7864 x2, [email protected] Bang on a Can Announces OneBeat Marathon #2 Live Online! Sunday, May 2, 2021 from 12PM - 4PM EDT A Global Music Celebration curated and hosted by Found Sound Nation. Four Hours of LIVE Music at live.bangonacan.org Note: An embed code for the OneBeat Marathon livestream will be available to press upon request, to allow for hosting the livestream on your site. The OneBeat Virtual Marathon is back! OneBeat, a singular global music exchange led by our Found Sound Nation team, employs collaborative original music as a potent new form of cultural diplomacy. We are thrilled to present this second virtual event, showcasing creative musicians who come together to make music, not war. The OneBeat Marathon brings together disparate musical communities, offering virtuosic creators a space to share their work. These spectacular musicians join us from across the globe, from a wide range of musical traditions. They illuminate our world, open our ears, and break through the barriers that keep us apart. - Julia Wolfe, Bang on a Can co-founder and co-artistic director Brooklyn, NY — Bang on a Can is excited to present the second OneBeat Marathon – Live Online – on Sunday, May 2, 2021 from 12PM - 4PM ET, curated by Found Sound Nation, its social practice and global collaboration wing. Over four hours the OneBeat Marathon will share the power of music and tap into the most urgent and essential sounds of our time. From the Kyrgyz three-stringed komuz played on the high steppe, to the tranceful marimba de chonta of Colombia's pacific shore, to the Algerian Amazigh highlands and to the trippy organic beats of Bombay’s underground scene – OneBeat finds a unifying possibility of sound that ties us all together. -
The Choice of Language for African Creative Writers
http://elr.sciedupress.com English Linguistics Research Vol. 7, No. 2; 2018 The Choice of Language for African Creative Writers Edadi Ilem Ukam1 1Department of English and Literary Studies, Veritas University, Abuja, (The Catholic University of Nigeria), Nigeria Correspondence: Edadi Ilem Ukam, Department of English and Literary Studies, Veritas University, Abuja, (The Catholic University of Nigeria), Nigeria Received: April 21, 2018 Accepted: June 16, 2018 Online Published: June 18, 2018 doi:10.5430/elr.v7n2p46 URL: https://doi.org/10.5430/elr.v7n2p46 Abstract Language issue has been considered as a major problem to Africa. The continent has so many distinct languages as well as distinct ethnic groups. It is the introduction of the colonial languages that enable Africans to communicate with each other intelligibly: otherwise, Africa has no one central language. Among the colonial languages are English, French, Arabic and Portuguese which today serve as lingua franca in the mix of multiple African languages. Based on that, there is a serious argument among African critics about which language(s) would be authentic in writing African literature: colonial languages which serve as lingua franca, or the native indigenous languages. While some postcolonial African creative writers like Ngugi have argued for the authenticity and a return in writing in indigenous African languages, avoiding imperialism and subjugation of the colonisers, others like Achebe are in the opinion that the issue of language should not be the main reason in defining African literature: any language can be adopted to portray the lifestyles and peculiarities of Africans. The paper is therefore, designed to address the language debate among African creative writers. -
A Study of Stambeli in Digital Media
SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Spring 2019 A Study of Stambeli in Digital Media Nneka Mogbo Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the African Languages and Societies Commons, African Studies Commons, Ethnomusicology Commons, Music Performance Commons, Religion Commons, Sociology of Culture Commons, and the Sociology of Religion Commons A Study of Stambeli in Digital Media Nneka Mogbo Mounir Khélifa, Academic Director Dr. Raja Labadi, Advisor Wofford College Intercultural Studies Major Sidi Bou Saïd, Tunisia Submitted in partial fulfillment of the requirements for Tunisia and Italy: Politics and Religious Integration in the Mediterranean, SIT Study Abroad Spring 2019 Abstract This research paper explores stambeli, a traditional spiritual music in Tunisia, by understanding its musical and spiritual components then identifying ways it is presented in digital media. Stambeli is shaped by pre-Islamic West African animist beliefs, spiritual healing and trances. The genre arrived in Tunisia when sub-Saharan Africans arrived in the north through slavery, migration or trade from present-day countries like Mauritania, Mali and Chad. Today, it is a geographic and cultural intersection of sub-Saharan, North and West African influences. Mogbo 2 Acknowledgements This paper would not be possible without the support of my advisor, Dr. Raja Labadi and the Spring 2019 SIT Tunisia academic staff: Mounir Khélifa, Alia Lamããne Ben Cheikh and Amina Brik. I am grateful to my host family for their hospitality and support throughout my academic semester and research period in Tunisia. I am especially grateful for my host sister, Rym Bouderbala, who helped me navigate translations. -
Society for Ethnomusicology 60Th Annual Meeting, 2015 Abstracts
Society for Ethnomusicology 60th Annual Meeting, 2015 Abstracts Walking, Parading, and Footworking Through the City: Urban collectively entrained and individually varied. Understanding their footwork Processional Music Practices and Embodied Histories as both an enactment of sedimented histories and a creative process of Marié Abe, Boston University, Chair, – Panel Abstract reconfiguring the spatial dynamics of urban streets, I suggest that a sense of enticement emerges from the oscillation between these different temporalities, In Michel de Certeau’s now-famous essay, “Walking the City,” he celebrates particularly within the entanglement of western imperialism and the bodily knowing of the urban environment as a resistant practice: a relational, development of Japanese capitalist modernity that informed the formation of kinesthetic, and ephemeral “anti-museum.” And yet, the potential for one’s chindon-ya. walking to disrupt the social order depends on the walker’s racial, ethnic, gendered, national and/or classed subjectivities. Following de Certeau’s In a State of Belief: Postsecular Modernity and Korean Church provocations, this panel investigates three distinct urban, processional music Performance in Kazakhstan traditions in which walking shapes participants’ relationships to the past, the Margarethe Adams, Stony Brook University city, and/or to each other. For chindon-ya troupes in Osaka - who perform a kind of musical advertisement - discordant walking holds a key to their "The postsecular may be less a new phase of cultural development than it is a performance of enticement, as an intersection of their vested interests in working through of the problems and contradictions in the secularization producing distinct sociality, aesthetics, and history. For the Shanghai process itself" (Dunn 2010:92). -
The Festive Sacred and the Fetish of Trance Performing the Sacred at the Essaouira Gnawa Festival Le Sacré Festif Et La Transe Fétiche
Gradhiva Revue d'anthropologie et d'histoire des arts 7 | 2008 Le possédé spectaculaire The Festive Sacred and the Fetish of Trance Performing the Sacred at the Essaouira Gnawa Festival Le sacré festif et la transe fétiche. La performance du sacré au festival gnaoua et musiques du monde d’Essaouira Deborah Kapchan Electronic version URL: http://journals.openedition.org/gradhiva/1014 DOI: 10.4000/gradhiva.1014 ISSN: 1760-849X Publisher Musée du quai Branly Jacques Chirac Printed version Date of publication: 15 May 2008 Number of pages: 52-67 ISBN: 978-2-915133-86-8 ISSN: 0764-8928 Electronic reference Deborah Kapchan, « The Festive Sacred and the Fetish of Trance », Gradhiva [Online], 7 | 2008, Online since 15 May 2011, connection on 19 April 2019. URL : http://journals.openedition.org/gradhiva/1014 ; DOI : 10.4000/gradhiva.1014 © musée du quai Branly Fig. 1 Spectacle gnawa au « festival gnaoua et musiques du monde d’Essaouira », 24 juin 2006. © Pierre-Emmanuel Rastoin (P. E. R.). Dossier The Festive Sacred and the Fetish of Trance Performing the Sacred at the Essaouira Gnawa Festival of World Music Deborah Kapchan t is late June 1999 and I am in Essaouira, Morocco, it still unfolds b-haqq-u u treq-u, in its truth and its path. for the Essaouira Gnawa Festival of World Music. In 2004 I find myself in Essaouira again. There is ano- I The weather is balmy, but the wind of this coastal ther conference — this time on religion and slavery — city blows so hard that the festival-goers clasp their organized by another scholar, historian Mohammed scarves tightly around them. -
2007-08 Media Guide.Pdf
07 // 07//08 Razorback 08 07//08 ARKANSAS Basketball ARKANSAS RAZORBACKS SCHEDULE RAZORBACKS Date Opponent TV Location Time BASKETBALL MEDIA GUIDE Friday, Oct. 26 Red-White Game Fayetteville, Ark. 7:05 p.m. Friday, Nov. 2 West Florida (exh) Fayetteville, Ark. 7:05 p.m. michael Tuesday, Nov. 6 Campbellsville (exh) Fayetteville, Ark. 7:05 p.m. washington Friday, Nov. 9 Wofford Fayetteville, Ark. 7:05 p.m. Thur-Sun, Nov. 15-18 O’Reilly ESPNU Puerto Rico Tip-Off San Juan, Puerto Rico TBA (Arkansas, College of Charleston, Houston, Marist, Miami, Providence, Temple, Virginia Commonwealth) Thursday, Nov. 15 College of Charleston ESPNU San Juan, Puerto Rico 4 p.m. Friday, Nov. 16 Providence or Temple ESPNU San Juan, Puerto Rico 4:30 or 7 p.m. Sunday, Nov. 18 TBA ESPNU/2 San Juan, Puerto Rico TBA Saturday, Nov. 24 Delaware St. Fayetteville, Ark. 2:05 p.m. Wednesday, Nov. 28 Missouri ARSN Fayetteville, Ark. 7:05 p.m. Saturday, Dec. 1 Oral Roberts Fayetteville, Ark. 2:05 p.m. Monday, Dec. 3 Missouri St. FSN Fayetteville, Ark. 7:05 p.m. Wednesday, Dec. 12 Texas-San Antonio ARSN Fayetteville, Ark. 7:05 p.m. Saturday, Dec. 15 at Oklahoma ESPN2 Norman, Okla. 2 p.m. Wednesday, Dec. 19 Northwestern St. ARSN Fayetteville, Ark. 7:05 p.m. Saturday, Dec. 22 #vs. Appalachian St. ARSN North Little Rock, Ark. 2:05 p.m. Saturday, Dec. 29 Louisiana-Monroe ARSN Fayetteville, Ark. 2:05 p.m. Saturday, Jan. 5 &vs. Baylor ARSN Dallas, Texas 7:30 p.m. Thursday, Jan. -
Music in Morocco: Gnawa History and Onward
Music in Morocco: Gnawa History and Onward Part 1 - Gnawa Music: From Slavery to Prominence http://www.aljazeera.com/indepth/features/2015/12/gnawa-music-slavery-prominence- 151203135403027.html 1. Why was Gnawa music created in Morocco? 2. In your own words, what aspects of Gnawa music are traditionally African? How is it a part of African heritage? 3. Where does the word “gnawa” come from? 4. Where in Morocco can one find Gnawa music? 5. What are the themes in Gnawa music? 6. What does Okot p’Bitek mean in saying that African primitive songs and dancing are “not just entertainment”? 7. What is the link between blues and jazz in the United States and Gnawa music in Morocco and other parts of Africa? 8. What did the Moroccan government do as a result of Gnawa music’s popularity? 9. What are five adjectives or phrases that the author uses to describe Gnawa music? Part 2: o Maâlém Mahmoud Guinia, "Ftouh Rahba": https://www.youtube.com/watch?v=IZD_HENCPZ0 o Shayfeen, “Wach Kayn Maydar”: https://www.youtube.com/watch?v=Bfh65T7XhQ8 1. In listening to “Ftouh Rahba”, what components do you notice in the music that were mentioned in the article? 2. In the “Wach Kayn Maydar” video, what types of images do you see? Does the video or style of music remind you any American music videos you have seen or songs you have listened to? Part 3: What types of American music have similar themes to that of Gnawa? How is music used in American culture as a way to call attention to social issues or promote social change? Use specific examples. -
Xango Music Distribution Release #5 – 2020 Pagina | 1
Xango Music celebrating over 20 years distributing local music from all over the world Office: Singelstraat 1, 3513 BL Utrecht, NL www.xmd.nl - [email protected] - +31 6 260 263 60 Warehouse: Berenkoog 53 C, 1822 BN, Alkmaar (NL) e: [email protected] t: +31 (0)72 - 567 3030 NEW RELEASES NO. 5 – 2020 Moonlight Benjamin: Simido MACASE 26 / € 8,95 / 3760288800439 / label: Ma Case Prod. / format: CD / Haiti – Vaudou Following on from the international success of 2018’s album Siltane (MACASE 25 / € 8,95 / 3341348434544 / label: Ma Case Prod. / fomat: CD), Haitian singer Moonlight Benjamin returns with her new album Simido. Continuing where her previous album left off, Moonlight's thunderous and rebellious vocals reverberate throughout; underpinned by Matthis Pascaud’s blues driven, rock sensibilities. Simido is a product of two years of intensive touring, performing night after night, sharing music during the long journeys on the tour bus and bonding over a mutual love of Arctic Monkeys. Lyrically, the set revolves around Moonlight's hopes and fears for Haitian people who have endured so many challenges in recent times. Listen. Malou Beauvoir: Spiritwalker MBCD 2018 / € 10,95 / 0700261481012 / label: Malou Beauvoir / format: CD / Haiti – Vaudou On 'Spiritwalker' Malou Beauvoir communes with and for the spiritual traditions of her island heritage. The album is at once a celebration of the Vaudou spirits that embody and enrich the culture of Haiti, as well as a conveyance of their message of peace and awakening to the world at large. Beauvoir’s music is a rich blend of Haiti’s folk traditions and a compelling weave of contemporary influences, melding soulful melodies, hip hop grooves and jazz virtuosity.