scholarly journals MUSIC-MAKING IN A FAMILY – THE LIFELONG LEARNING TRADITIONS AND CHALLENGES OF HOME-LEARNING

Author(s):  
Iveta Dukaļska

The aim of the present study is to compare the training of folk musical instrument play within families until 1960s in the traditional cultural environment of Latvia’s countryside to the opportunities of the same training in the early 21st century – outside the formal education but within the context of life-long learning.Data for the research were acquired in field study, questionnaires in the virtual environment, and also the information from the Internet on the offer of music schools and institutions of non-formal education in the field of musical instrument play was used.Until 1950s and ‘60s the basics of the musical instrument play were acquired by children within their respective families, with the musicians of the elderly generation being their tutors. The aspirations to become a musician were sparked by family traditions, the high esteem of a musician as a personality by the local community, as well as the child’s own willingness and perseverance in acquisition of an instrument’s technique. The field-study interviews show musicians always referring to past experience and family tradition, namely, some member of the family already was a musician – granddad, dad, uncle – while granny or mother have been good singers. In the cultural environment of 1960s’ countryside the two traditions – singing and music-making – are separated. The tradition of singing (both everyday and church) and its functioning in the local community was mainly sustained by the women, while playing the instruments was the part of the men. The children started to acquire the technique of a musical instrument roughly at the age of 6–10 years, while the full status of a musician within a community could be acquired by the aspiring player as early as at the age of 16, after having played for several times at some community events (an open-air dance “zaļumballe” or an evening get-together „večerinka” in Latgale). During that period the playing skills were acquired without the ability to read score, based on musical memory.At the end of the 20th century and the early 21st most frequently the playing skills of an instrument (like violin, clarinet or accordion) are acquired attending some institution of music education, while both children and adults have an opportunity to learn the technique of some folk instrument (zither, harmonica, little drum, etc.) within some non-formal education setting or that of an amateur group.The present study analysis the factors either helping or hindering the continuation of the folk music- making tradition in the cultural environment of the 21st century, based on the opportunities for learning the techniques within the home-learning and life-long learning contexts.  

2004 ◽  
Vol 12 ◽  
pp. 54 ◽  
Author(s):  
José Luis Aróstegui ◽  
Robert Stake ◽  
Helen Simons

We seek to understand why persons develop their musical preferences by identifying with a particular cultural group and social background. This identification is greatly shaped by experience in their environment. Resources employed for this identification are mostly different from those employed in schools to foster academic knowledge. We argue that there needs to be renewed attention to the epistemological and ontological bases of education to examine how we can most effectively educate for the 21st Century in a relativistic and globalized world. Our focus is on music education but with the entire curriculum near at hand, together seeking to bring about a better intellectual, sociological, and aesthetic process of education. Our interest in music stems from a perceived necessity that persons trained in the arts will have special answers to the challenges of this so-called postmodern world. We offer: (1) elements of epistemology, discussing how education and music education have traditionally been focused on propositional rather than interpretive knowledge; (2) a particular perspective on ontology, making evident the ways that individuals construct meanings, interacting with their cultural environment in the shaping of social identity; and (3) the need, today more than ever, for a music curriculum fostering aesthetic experiences that develop interpretive understanding of reality and personal self. Characteristics of postmodernism in cultural studies will be employed throughout the paper.


2021 ◽  
Vol 00 (00) ◽  
pp. 1-23
Author(s):  
Bryan Powell

The fields of community music and popular music education have expanded rapidly over the past few decades. While there are many similarities between these two fields, there are aspects that set these two areas of practice apart. This article seeks to explore the intersections of community music interventions and popular music education to explain how they are similar and in which ways they are unique. This discussion centres on examinations of facilitation, ownership of music, training and certification, inclusivity, life-long music making, amateur engagement, informal learning and non-formal education, and social concerns. The Greek philosophy of eudaimonism, understood as ‘human flourishing’ is then used to explore the opportunities for human fulfilment through popular music education and community music approaches.


2016 ◽  
Vol 35 (3) ◽  
pp. 414-424 ◽  
Author(s):  
Lauren Kapalka Richerme

The interconnected nature of 21st-century life demands that music educators and students consider those beyond their immediate communities in their ethical deliberations. While Appiah’s cosmopolitan ethical principles of universal concern and respect for legitimate difference may serve as a starting point for global ethical considerations in music education, they are potentially problematic for three reasons: their abstract nature can lead to the dehumanization of those about whom one claims concern; they can reinforce existing hegemonic divides between “legitimate” and “deviant” music-making; and they can lead to fixed understandings of practices and people. A feminine and poststructural extension of cosmopolitan ethics may assist music educators and students in addressing these issues. First, through a synthesis of the principle of universal concern and Noddings’ feminine ethics, music educators and students can resist dehumanizing others by aiming to “care for” and “care with” them. Second, teachers and students can use Foucault’s writings to consider how power-laden, socio-historical factors produce conceptions of legitimacy. Finally, drawing inspiration from Deleuzian ethical writings, music educators and students can challenge stagnant worldviews by promoting “legitimate differing” and imagining creative, evolving ethical futures.


Author(s):  
Lee Higgins ◽  
Brydie-Leigh Bartleet

Community music facilitators move in and between many diverse settings. They can be found facilitating local music activities in arts centers, schools, sporting grounds, recording studios, places of worship, living rooms, and a wide range of other community contexts. This article focuses on community music facilitators who have been invited into the school environment to stimulate or establish active music-making opportunities. It shows that community music facilitators can provide music educators working in schools with models of a range of teaching practices, which can connect to a wide diversity of learning styles, especially in socially and culturally diverse environments. Likewise, music educators working in schools (who tend to have formal education qualifications) can provide pedagogical models for community music practices. Both positions have much to offer each other in this respect.


Author(s):  
Adam Whittaker

Abstract A-level music, a qualification taken most often in English and Welsh school contexts around the age of 18, has been a long-standing feature of the musical training of many musicians. Historically bound up with Western European Art Music, the qualification has somewhat broadened its horizons in recent times, though with mixed success in opening up new ways of thinking about music. Recent research has highlighted the seemingly precarious nature of A-level music in many English schools. The reasons for this picture of decline are highly complex and difficult to disentangle, and are part of a much broader diminishing of creative subjects in the school curriculum. Decreasing numbers of A-level music entries run somewhat counter to popular policy discourse, which celebrates flagship announcements of £79 million given to Music Education Hubs in 2019–2020, and 2018 survey results that reported more than 700,000 children learning to play a musical instrument through music hub provision. However, behind these headlines, although there are many children having the opportunity to learn a musical instrument, few continue through to A-level and beyond. Despite its declining numbers, A-level music is recognised as a valuable qualification amongst music teachers, offering something distinct from graded music examinations and other Level 3 musical qualifications. This article presents the results of a recent nationwide survey of A-level music teachers to offer an insight into teacher perceptions of current A-level music specifications, the extent to which it prepares students for entry into higher musical education, and its appropriateness for aspiring young musicians.


2019 ◽  
Vol 19 (28) 2019 ◽  
pp. 169-190
Author(s):  
Dalia Sabaliauskienė

This paper examines the concept and practices of the Iranian ritual courtesy ta’ârof in northern Tehran, based on field-study findings, and analyses its expression in intercultural communication. It examines how contemporary Iranians perceive ta’ârof, what practices of ritual courtesy are commonly found, and whether configurations of the Iranian code of courtesy remain stable in the changing cultural environment. The study employs the theory of face maintenance and data from Iranian face and diaspora research. It shows emic perceptions of ta’ârof, and reveals its practices in Tehran, alongside tendencies of expression among Iranians living in Lithuania. Key words: ta’ârof, ritual courtesy, capital-city culture, intercultural communication, contemporary Iran.


Author(s):  
Valerie L. Vaccaro

This chapter reviews multidisciplinary research from the fields of consumer behavior, humanistic and positive psychology, music education, and other areas to develop a new Transcendent Model of Motivation for Music Making. One’s “extended self” identity can be defined partly by possessions and mastery over objects, and objects can “complete” the self. Music making involves a person’s investment of “psychic energy,” including attention, time, learning, and efforts, and is a creative path which can lead to peak experiences and flow. Music making can help satisfy social needs, achieve self-actualization, experience self-transcendence, enhance well-being, strengthen spirituality, and improve the quality of life.


Author(s):  
Lauren Kapalka Richerme

Authors of contemporary education and arts education policies tend to emphasize the adoption of formal, summative assessment practices. Poststructuralist philosopher Gilles Deleuze’s emphasis on ongoing differing and imaginative possibilities may at first glance appear incompatible with these overarching, codified assessments. While Deleuze criticizes the increasing use of ongoing assessments as a form of control, he posits a more nuanced explanation of measurement. This philosophical inquiry examines four measurement-related themes from Deleuze’s writings and explores how they might inform concepts and practices of assessment in various music teaching and learning contexts. The first theme suggests that each group of connective relations, what Deleuze terms a “plane of immanence,” demands its own forms of measurement. Second, Deleuze emphasizes varieties of measurement. Third, those with power, what Deleuze terms the “majority,” always set the standard for measurement. Fourth, Deleuze derides continuous assessment. His writings suggest that music educators might consider that assessments created for one musical practice or style should not transcend their own “plane of immanence,” that a variety of nonstandardized assessments is desirable, that the effect of measurement on “minoritarian” musical practices must be examined carefully, and that it is essential to ponder the potentials of unmeasured music making.


Author(s):  
Marissa Silverman

This chapter asks an important, yet seemingly illusive, question: In what ways does the internet provide (or not) activist—or, for present purposes “artivist”—opportunities and engagements for musicing, music sharing, and music teaching and learning? According to Asante (2008), an “artivist (artist + activist) uses her artistic talents to fight and struggle against injustice and oppression—by any medium necessary. The artivist merges commitment to freedom and justice with the pen, the lens, the brush, the voice, the body, and the imagination. The artivist knows that to make an observation is to have an obligation” (p. 6). Given this view, can (and should) social media be a means to achieve artivism through online musicing and music sharing, and, therefore, music teaching and learning? Taking a feminist perspective, this chapter interrogates the nature of cyber musical artivism as a potential means to a necessary end: positive transformation. In what ways can social media be a conduit (or hindrance) for cyber musical artivism? What might musicing and music sharing gain (or lose) from engaging with online artivist practices? In addition to a philosophical investigation, this chapter will examine select case studies of online artivist music making and music sharing communities with the above concerns in mind, specifically as they relate to music education.


Author(s):  
Robert H. Woody ◽  
Mark C. Adams

This chapter discusses the innate differences between vernacular music-making cultures and those oriented in Western classical traditions, and suggests students in traditional school music education programs in the United States are not typically afforded opportunities to learn skills used in vernacular and popular music-making cultures. The chapter emphasizes a need to diversify music-making experiences in schools and describes how vernacular musicianship may benefit students’ musical development. It suggests that, in order for substantive change to occur in music education in the United States, teachers will need to advance beyond simply considering how to integrate popular music into their traditional large ensembles—and how preservice music teacher education programs may be the key to help better prepare teachers to be more versatile and philosophically open to teaching a more musically diverse experience in their future classrooms.


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