Singing in my soul: black gospel music in a secular age

2004 ◽  
Vol 42 (02) ◽  
pp. 42-0848-42-0848
2005 ◽  
Vol 64 (1) ◽  
pp. 82
Author(s):  
Robert Cochran ◽  
Jerma A. Jackson

2005 ◽  
Vol 71 (4) ◽  
pp. 935
Author(s):  
Karen Kossie-Chernyshev ◽  
Jerma A. Jackson

Notes ◽  
2005 ◽  
Vol 61 (3) ◽  
pp. 757-758
Author(s):  
Morris S. Levy

2021 ◽  
Vol 33 (2) ◽  
pp. 99-129
Author(s):  
Clinton McCallum

This article investigates melodic figures and harmonic sequences that miraculously only step up to illuminate an aesthetic lineage that connects gospel to electronic dance music. It argues that the synth-risers and ever-opening filters of contemporary euphoric rave music like happy-hardcore and uplifting-trance find precedence in compositional devices that made their way into funk/soul and disco/garage from Black gospel music, and that these gospel inventions were derived from the Afro-diasporic ring-shout. Cognitive linguistic and psychoacoustic theories premise an analytical framework for musical representations of endless ascent. Through close readings of representative recordings—a 1927 Pentecostal sermon by Reverend Sister Mary Nelson, James Cleveland’s “Peace Be Still,” Chic’s “Le Freak,” Trussel’s “Love Injection,” and DJ Hixxy’s remix of Paradise's “I See the Light”—the article examines various historical intersections with parlour music, European art music, and modal jazz, and suggests that musical ascent has a non-causal but, nevertheless, objective relationship with a type of spiritual transcendence.


2011 ◽  
Vol 5 (4) ◽  
pp. 535-555 ◽  
Author(s):  
CARRIE ALLEN

AbstractUsing ethnographic and archival data, this article explores aspects of global superstar James Brown's participation in the black gospel music community of Augusta, Georgia, from the 1980s until his death in 2006. Using rare footage of Brown performing sacred music on a local gospel music television program, the article builds on scholars’ longtime recognition of Brown's engagement with black sacred song by engaging the singer's negotiation of sacred and secular musical and cultural boundaries from the perspective of his gospel performances. The article also examines Brown's personal relationships with local gospel musicians, ultimately arguing that his involvement with Augusta's gospel tradition near the end of his life provided Brown with an alternative social space for articulating a musical and personal identity somewhat separate from his mainstream media image.


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