A collaborative approach to revitalisation and the repatriation of isiXhosa music recordings archived at the International Library of African Music (ILAM) in South Africa

2021 ◽  
pp. 1-11
Author(s):  
Elijah Madiba
1993 ◽  
Vol 10 (3) ◽  
pp. 255-261
Author(s):  
Elizabeth Oehrle

Music making in Africa has been, and is, an essential aspect of living. The philosophy and process of music making in South African schools bares no relevance to this idea. The present situation is that South African music educators are propagating western music education methods, while so-called ‘western’ music educators are turning to Africa to find answers to their perplexing problems. This paradoxical situation highlights the importance of evolving a philosophy and process of intercultural education through music for South Africa which draws upon research into music making in Africa.


Popular Music ◽  
1991 ◽  
Vol 10 (2) ◽  
pp. 175-188 ◽  
Author(s):  
Melveen Jackson

It is frequently claimed that cultural processes in South Asia are best understood as being informed by an ethos of ‘Unity in Diversity’. The same cannot be said for culture as it has been, and still is, experienced by Indian South Africans. Far from being the homogeneous group to which apartheid South Africa relegated Indian South Africans in 1948 for the purposes of political control, the ‘Community’, as it is euphemistically called by politicians of all kinds, is plagued by sectarianism and conflict. This contest engages individuals and genuine communities who are seeking to establish a freely chosen identity, economic stability and political status.


Humanities ◽  
2018 ◽  
Vol 7 (4) ◽  
pp. 129 ◽  
Author(s):  
Uche Onyebadi

Political communication inquiry principally investigates institutions such as governments and congress, and processes such as elections and political advertising. This study takes a largely unexplored route: An assessment of political messages embedded in music, with a focus on the artistic works of three male African music icons—Fela Anikulapo-Kuti (Nigeria), Lucky Dube (South Africa), and Alpha Blondy (Côte d’Ivoire). Methodologically, a purposive sample of the lyrics of songs by the musicians was textually analyzed to identify the themes and nuances in their political messaging. Framing was the theoretical underpinning. This study determined that all three musicians were vocal against corruption, citizen marginalization, and a cessation of wars and bloodshed in the continent.


2009 ◽  
Author(s):  
Max Mojapelo ◽  
Sello Galane

South Africa possesses one of the richest popular music traditions in the world - from marabi to mbaqanga, from boeremusiek to bubblegum, from kwela to kwaito. Yet the risk that future generations of South Africans will not know their musical roots is very real. Of all the recordings made here since the 1930s, thousands have been lost for ever, for the powers-that-be never deemed them worthy of preservation. And if one peruses the books that exist on South African popular music, one still finds that their authors have on occasion jumped to conclusions that were not as foregone as they had assumed. Yet the fault lies not with them, rather in the fact that there has been precious little documentation in South Africa of who played what, or who recorded what, with whom, and when. This is true of all music-making in this country, though it is most striking in the musics of the black communities. Beyond Memory: Recording the History, Moments and Memories of South African Music is an invaluable publication because it offers a first-hand account of the South African music scene of the past decades from the pen of a man, Max Thamagana Mojapelo, who was situated in the very thick of things, thanks to his job as a deejay at the South African Broadcasting Corporation. This book - astonishing for the breadth of its coverage - is based on his diaries, on interviews he conducted and on numerous other sources, and we find in it not only the well-known names of recent South African music but a countless host of others whose contribution must be recorded if we and future generations are to gain an accurate picture of South African music history of the late 20th and early 21st centuries.


Author(s):  
Mercédès Pavlicevic

My neighbour at Pretoria University Music Department is Meki Nzwei. Master drummer and music ethnologist, he speaks with passion and authority as befits an elder in Africa. We disagree on many things. And the more I listen to what it is that I disagree with, the more I think he has a point or two. Meki, who hails from Nigeria, maintains that music in Africa is healing, and what is music therapy other than some colonial import? Why is music therapy separate from music-making? Why is it calling itself thus in South Africa, instead of imbibing African music-healing traditions? My blood pressure rises instantly, and I suggest to him that perhaps African music-healing, too, might absorb something from music therapy. This is where Meki and I are at the moment. I think that this is where music therapy in South Africa - and much of Africa - is at the moment.


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