WAKING BEFORE DAWN IN A SMALL HOUSE NOT OUR OWN

2018 ◽  
pp. 29-29
Keyword(s):  
2016 ◽  
Vol 33 (1) ◽  
pp. 45-69
Author(s):  
Stephanus Muller

Stephanus Le Roux Marais (1896−1979) lived in Graaff-Reinet, South Africa, for nearly a quarter of a century. He taught music at the local secondary school, composed most of his extended output of Afrikaans art songs, and painted a number of small landscapes in the garden of his small house, nestled in the bend of the Sunday’s River. Marais’s music earned him a position of cultural significance in the decades of Afrikaner dominance of South Africa. His best-known songs (“Heimwee,” “Kom dans, Klaradyn,” and “Oktobermaand”) earned him the local appellation of “the Afrikaans Schubert” and were famously sung all over the world by the soprano Mimi Coertse. The role his ouevre played in the construction of a so-called European culture in Africa is uncontested. Yet surprisingly little attention has been paid to the rich evocations of landscape encountered in Marais’s work. Contextualized by a selection of Marais’s paintings, this article glosses the index of landscape in this body of cultural production. The prevalence of landscape in Marais’s work and the range of its expression contribute novel perspectives to understanding colonial constructions of the twentieth-century South African landscape. Like the vast, empty, and ancient landscape of the Karoo, where Marais lived during the last decades of his life, his music assumes specificity not through efforts to prioritize individual expression, but through the distinct absence of such efforts. Listening for landscape in Marais’s songs, one encounters the embrace of generic musical conventions as a condition for the construction of a particular national identity. Colonial white landscape, Marais’s work seems to suggest, is deprived of a compelling musical aesthetic by its very embrace and desired possession of that landscape.


Author(s):  
George Gissing

Widdowson tried two or three lodgings; he settled at length in a small house at Hampstead; occupying two plain rooms. Here, at long intervals, his friend Newdick came to see him; but no one else. He had brought with him a selection of solid...


Author(s):  
Anthony Trollope
Keyword(s):  

During the early months of 1862 Orley Farm was still being brought out in numbers, and at the same time Brown, Jones, and Robinson was appearing in the Cornhill Magazine. In September 1862 The Small House at...


Author(s):  
Anthony Trollope
Keyword(s):  

Of course there was a Great House at Allington. How otherwise should there have been a Small House? Our story will, as its name imports, have its closest relations with those who lived in the less dignified domicile of the two; but it will...


HUMANIS ◽  
2020 ◽  
Vol 24 (2) ◽  
pp. 186
Author(s):  
Ida Ayu Putu Kartika Dewi ◽  
Ni Made Wiasti ◽  
Aliffiati .

Kusu bue rite’s a rite performed by women who have experience menstruation. Women will stay in a small house, called sao are. They cooperate with each other in every process of activity. The role of gender in the kusu bue rite also has implications for the Dona community. The formulation of the problem in this study are (1) how’s the role of gender in the implementation of the kusu bue ? (2) What are the implications of gender roles in the implementation of the kusu bue of the kusu bue rite to the Dona community? This study uses theories from Marwell and theories about the transitional rites and the inauguration ceremony of Van Gennep. Ethnographic research models,including data collection techniques through observation, interviews, literature, studies, and data analysis field. The results explained that the kusu bue ritual process lasted for eight days and seven nights. The procession begins with preparation, hen enters theses’e ritual leadig to Soromazi, to Lole Sao Are. On the second day the community performed the Waju Pare Kobho. On the third and sixth day, why would they goon a journey to find the needs of the girls. Then on the seventh day the community carried out the Bora Raa Weti and Woke Tewu rituals. On the last day the kusu bue girls will have a graduation party or wela ripe. The result of this rite to the Dona community.These implications are the implication in the social, education, deliberation,and consensusand religious fields.


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