Negro folk singing games and folk games of the habitants ... [music] /

Mode of access: Internet.

Singing Behavior and Singing Functions of Black-Crested Gibbons (Nomascus concolor jingdongensis) at Mt. Wuliang, Central Yunnan, China

We used data on loud duetted and solo songs collected from one habituated polygynous group of black-crested gibbons (Nomascus concolor jingdongensis) on Mt. Wuliang, Yunnan, to test several hypotheses about the functions of these songs. The major function

FEEDING AND VOCAL BEHAVIORS OF BLACK GIBBONS (HYLOBATES-CONCOLOR) IN YUNNAN - A PRELIMINARY-STUDY

Feeding and vocal behaviours of wild black gibbons (Hylobates concolor) were observed from 1987 to 1989 in south-western Yunnan, notably H. concolor jingdongensis at Mt. Wuliang (24-degrees 18-42'N, 100-degrees 30-50'E) in the early spring of 1989. 12 plant species were observed to have been eaten by the gibbons; these included tree species, lianas and epiphytes. Approximately 21 % of feeding time was devoted to eating fruits, 61 % to leaf buds and shoots, 7 % to flowers and 11 % to leaves. The gibbons preferred fruits to leaves even though they commonly ate leaves. In this study, the morning songs (duet and solo), reponsive (territorial) songs, alarm calls and communication calls were recorded. The gibbons sang their morning songs mainly in the early morning, with a single bout lasting more than 10 min on average. The singing of a group would trigger other groups, and all groups in an area tended to sing sequentially. The morning duet song bout was dominated by an adult male. The male emitted booms, aa notes, early multimodulated figures, intermediate multimodulated figures and codas, the latter occurring only in duets following the female's great call. The female uttered great calls and abortive great calls. The subadults or juveniles also took part in the morning songs. Lone males were heard to utter solos which lasted longer than the duets of the pairs.

In Troubles and Darkness:Black Red Gold

This is an essay including annotated critical editions documenting the history of reception of this song since 1848. Published in the Liederlexikon for the AHRC and DFG funded project 'The History of Reception of the Songs of the 1848 Revolution' (2009-2013).

Black Paul: a soul music no Brasil nos anos 1970

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

The souls of black folk : essays and sketches /

Of our spiritual strivings -- Of the dawn of freedom -- Of Mr. Booker T. Washington and others -- Of the meaning of progress -- Of the wings of Atalanta -- Of the training of black men -- Of the black belt -- Of the quest of the golden fleece -- Of the sons of master and man -- Of the faith of the fathers -- Of the passing of the first-born -- Of Alexander Crummell -- Of the coming of John -- The sorrow songs.

Songs of Ireland : 100 most popular Irish songs /

For voice and piano.

Tech songs : the M.I.T. kommers book /

For 1-4 men's voices with and without piano acc.

“Art Will Not Disappear Into Nothing; It Will Disappear Into Everything“: The Black Audio Film Collective and Latin America

The development of Latin American cinema in the 1960s was underwritten by a number of key texts that outlined the aesthetic and political direction of individual filmmakers and collectives (Solanas and Getino, 1969; Rocha, 1965; Espinosa, 1969). Although asserting the specificity of Latin American culture, the theoretical foundations of its New Wave influenced oppositional filmmaking way beyond its own regional boundaries. This chapter looks at how movements in British art cinema, especially the Black Audio Film Collective, were inspired and propelled by the theories behind New Latin American cinema. Facilitated by English translations in journals such as Jump Cut in the early ‘80s, Cuban and Argentine cinematic manifestoes provided a radical alternative to the traditional language of film theory available to filmmakers in Europe and works such as Signs of Empire (1983-4); Handsworth Songs (1986) and Seven Songs for Malcolm X (1993) grew out of this trans-continental exchange. The Black Audio Film Collective represented a merging of politics, popular culture, and art that was, at once, oppositional and melodic. Fusing postcolonial discourse with pop music, the avant-garde and re-imaginings of subalternity, the work of ‘The Collective’ provides us with a useful example of how British art cinema has drawn from theoretical foundations formed outside of Europe and the West. As this chapter will argue however, the Black Audio Film Collective’s work can also be read as a reaction to the specificity of British socio-politics of the ‘80s and ‘90s. Its engagement with the aesthetico-political strategies of Latin American cinema, then, undercut what was a solidly British project, rooted in (post)colonial history and emerging ideas of disaporic identity. If the propulsive thrust of The Black Audio Film Collective’s art was shaped by Third Cinema, its images and concerns were self-consciously British.

The foraging behaviour of the Black rat (Rattus rattus) within Australian macadamia orchards

The black rat (Rattus rattus) has been shown to be the primary species responsible for causing significant crop losses within the Australian macadamia industry. This species success within macadamia orchards is directly related to the flexibility expressed in its foraging behaviour. In this paper a conceptual foraging model is presented which proposes that the utilisation of resources by rodents within various components of the system is related not only to their relative abundance, but also to predator avoidance behaviour. Nut removal from high predation risk habitats during periods of low resource abundance in low risk compartments of the system is considered an essential behaviour that allows high rodent densities to be maintained throughout the year.

'Black is beautiful', and Indigenous : Aboriginal authorship in Australian popular music

The ‘black is beautiful’ movement began in the United States in the early sixties, and changed mainstream attitudes towards the body, fashion and personal aesthetics, gaining African American people a new sense of pride in being – and being called – ‘black’. In Australia the movement also had implications for changing the political meanings of ‘black’ in white society. However, it is not until the last decade, through the global influence of Afro-American music, that a distinctly Indigenous sense of black sexiness has captured the attention of mainstream audiences. The article examines such recent developments, and suggests that, through the appropriation of Afro-American aesthetics and styles, Indigenous producers and performers have developed new forms of Indigenous public agency, demonstrating that black is beautiful, and Indigenous.