A Place for Indigenous Music in Formal Music Education

1995 ◽  
Vol os-26 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Andrea M. Rose
2006 ◽  
Vol 23 (2) ◽  
pp. 135-145 ◽  
Author(s):  
Göran Folkestad

During the last decade there has been an awakening interest in considering not only formalised learning situations within institutional settings, but also all the various forms of informal musical learning practices outside schools. Informal musical learning outside institutional settings has been shown to contribute to important knowledge and aspects of music education. In this article, I will examine research studies which in different ways focus on formal and informal learning situations and practices or formal and informal ways of learning. I will consider the relationship between music education as praxis (music pedagogy) and as research, and the relationship between these two facets of music education and the surrounding society. I will identify four different ways of using and defining formal and informal learning, respectively, either explicitly or implicitly, each one focusing on different aspects of learning: (i) the situation, (ii) learning style, (iii) ownership, and (iv) intentionality. Formal – informal should not be regarded as a dichotomy, but rather as the two poles of a continuum; in most learning situations, both these aspects of learning are in various degrees present and interacting. Music education researchers, in order to contribute to the attainment of a multiplicity of learning styles and a cultural diversity in music education, need to focus not only on the formal and informal musical learning in Western societies and cultures, but also to include the full global range of musical learning in popular, world and indigenous music in their studies.


2020 ◽  
Vol 9 (1) ◽  
pp. 58-68
Author(s):  
David Bolaji

This article focused on some of the contributions of Emurobome Idolor in the Nigerian music studies. His scholarly contributions cut across different areas of Art Music including Ethnomusicology, Music Composition, Conducting, African Music and Music education in Nigeria. This article identifies and acknowledges the ideological concept of Idolor’s Philosophy towards excellence. Also, this article justified and abstracted some musical attributes that he portrayed as a scholar in Nigerian Art music. Empirical method of research was used for this study, through the holistic overview of some of his scholarly publications and two of his art music compositions titled “Glory Hallelujah and Nigeria’ Otoro So Owan. Through abstractive analysis of these creative works, younger art composers will learn and acquire divers’ compositional techniques that can be used and adopted in promoting African indigenous music. Key Words: Hard Work, Philosophical Perspective, Art Music and African Music


2016 ◽  
Vol 45 (2) ◽  
pp. 139-151 ◽  
Author(s):  
Terry Locke ◽  
Lauren Prentice

This narrative article is based on an analysis of 61 documents, mostly articles, of which 37 were peer-reviewed, including research studies, reviews, conceptual research and narratives of practice. Review findings are reported with specific reference to the Australian and New Zealand contexts in relation to the following topic categories: the presence of indigenous music in the curriculums of selected ‘new world’ countries, teacher education in indigenous performing arts, questions of curriculum design and programming, resource selection, activity design, and school and community relationships. Certain key themes emerged across these topics: the need for a greater emphasis on more culturally nuanced music teacher education in relation to indigenous musics; the critical importance of teaching indigenous music/arts contexts; song ownership; and the need for music educators and researchers to develop a critical stance towards their subject and discipline.


Author(s):  
Benon Kigozi

In Africa technology amounts to audiovisual aids such as books; systems of musical transmission; aural-oral, mental, and mnemonic aids; indigenous African stories, language, and literature; and aspects of science, the arts, and culture. In the West it is different. In many parts of the United States and Europe, technology is guaranteed to be available. In Africa it is not. Many African countries have different perspectives on the application of technology in music education. Zimbabwe is working on consolidating indigenous music in systems of education, but until four years ago there was no music curriculum in primary school. Malawi legitimized music in the National Curriculum to be taught through grades 1 to 8, however, there is no mention of technology being integrated with music in education. The Primary Arts Core program of Namibia’s Ministry of Basic Education and Culture is silent about technology in music education. This chapter illuminates some of these African perspectives.


2019 ◽  
Vol 2 (1) ◽  
pp. 62
Author(s):  
Morakeng Edward Kenneth Lebaka

This paper takes a look at music education in Bapedi society in Sekhukhune district, Limpopo Province in South Africa as the transmission of musico-cultural manifestations from one generation to the other. The aim is to investigate the modes of transmission of indigenous Bapedi music. Music teaching and learning in Bapedi society is an integral part of cultural and religious life, and is rich in historical and philosophical issues. Traditional music knowledge system produces a better result to the teaching and learning of indigenous music in Bapedi culture. The research question of interest that emerges is: What are the modes of transmission for indigenous Bapedi music during the teaching and learning process? The primary source for data collection was oral interviews and observations. Secondary sources include theses, books and Journal articles. Performances were recorded in the form of audio-visual recordings and photographs. The results have shown that in Bapedi society, learning music through participation has been a constant practice. The transmission process involves participation, fostering of communal sense, concentration on the present moment and the use of musico-cultural formulae and cues for interactional purposes. It was concluded that in Bapedi society, creative music making and music identity are the obverse sides of the same coin, in that the former provides an arena in which the latter can be explored.


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