987 resultados para Folk music - Victoria


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Forewords by Natalie Curtis Burlin.

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American Musicological Society annual meeting, San Francisco, 10 Nov. 2011

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The rediscovery of democratic traditions of folk song in Germany after the Second World War was not just the counter-reaction of singers and academics to the misuse of German folk song by the Nazis. Such a shift to a more ‘progressive’ interpretation and promotion of folk tradition at that time was not distinct to Germany and had already taken place in other parts of the Western world. After firstly examining the relationship between folk song and national ideologies in the nineteenth century, this article will focus on the democratic ideological basis on which the 1848 revolutionary song tradition was reconstructed after the Third Reich. It will look at how the New Social Movements of West Germany and the folk scene of the GDR functioned in providing channels of transmission for this, and how in this process a collective cultural memory was created whereby lost songs – such as those of the 1848 Revolution – could be awakened from extinction. These processes will be illustrated by textual and musical adaptations of key 1848 songs such as ‘Badisches Wiegenlied’ (Baden Lullaby), ‘Das Blutgericht’ (The Blood Court) and ‘Trotz alledem’ (For all that) within the context of the West German folk movement and its counterpart in the GDR.

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Since America’s beginnings as a British colony, its musical standards have adhered to those of Western Europe. For this reason, musical forms native to America like Black folk spirituals and Gospel music have historically been marginalized in favor of music in the Western classical tradition. Today, a bias towards music of the Western classical tradition exists in those American universities that grant music degrees. While this bias is understandable, inclusion of Gospel music history and performance practice would result in a more complete understanding of American music and its impact on American nationalism. The United States Naval Academy is one of the few American universities that have consistently elevated the performance of Gospel music to the level of Western Classical music within its institutional culture. The motivations for writing this document are to provide a brief history of Gospel music in the United States and of choral music at the Naval Academy. These historical accounts serve as lenses though which the intersection of Gospel music performance practice and leadership development at the United States Naval Academy may be observed. During the last two decades of the twentieth century, Gospel music intersected American military culture at the U.S. Naval Academy. After a few student-led attempts in the 1970s, a Gospel Choir was formed in 1986 but by 1990, it had become an official part of the Music Department. Ultimately, it received institutional support and today, the Gospel Choir is one of three touring choirs authorized to represent the Academy in an official capacity. This document discusses the promotion of Gospel music by the Naval Academy in its efforts to diversify Academy culture and ultimately, Naval and Marine Corps leadership. Finally, this dissertation examines the addition of performed cultural expression (Gospel music) in light of a shift in American nationalism and discusses its impact on Naval Academy culture.

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This dissertation examines the role that music has played in the expression of identity and revitalization of culture of the Alevis in Turkey, since the start of their sociocultural revival movement in the late 1980s. Music is central to Alevi claims of ethnic and religious difference—singing and playing the bağlama (Turkish folk lute) constitutes an expressive practice in worship and everyday life. Based on research conducted from 2012 to 2014, I investigate and present Alevi music through the lens of discourses on the construction of identity as a social and musical process. Alevi musicians perform a revived repertoire of the ritual music and folk songs of Anatolian bards and dervish-lodge poets that developed over several centuries. Contemporary media and performance contexts have blurred former distinctions between sacred and secular, yet have provided new avenues to build community in an urban setting. I compare music performances in the worship services of urban and small-town areas, and other community events such as devotional meetings, concerts, clubs, and broadcast and social media to illustrate the ways that participation—both performing and listening—reinforces identity and solidarity. I also examine the influence of these different contexts on performers’ musical choices, and the power of music to evoke a range of responses and emotional feelings in the participants. Through my investigation I argue that the Alevi music repertoire is not only a cultural practice but also a symbol of power and collective action in their struggle for human rights and self-determination. As Alevis have faced a redefined Turkish nationalism that incorporates Sunni Muslim piety, this music has gained even greater potency in their resistance to misrecognition as a folkloric, rather than a living, tradition.

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Across the globe there are numerous philanthropic organizations that support community music engagement. Philanthropy is the desire to promote the welfare of others and is generally supported by the generous donation of money to good causes. One such group situated in Melbourne is Creativity Australia who oversees the With One Voice choirs. This program offers weekly community choirs that are led by a professional conductor. Each meeting is followed by supper. The choirs are supported by public sponsorship and currently around 68% of the choir members are subsidised. In this multiple case study we interviewed stakeholders, conductors and members of several of the choirs. This research is part of a larger joint research project, begun in 2008, Well-being and ageing: community, diversity and the arts in Victoria. Data were gathered from documentary sources and by individual and focus group semi-structured interviews (2014-2015) and were analysed using interpretative phenomenological analysis. This paper explores the intersections of community music making and philanthropy

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Tertiary Arts educators are exhorted to offer The Australian Curriculum: The Arts (Dance, Drama, Media Arts, Music and Visual Arts) in their teacher education programs. This paper situates itself across two interstate universities (Deakin in Victoria and Griffith in Queensland) where both authors are music educators at these institutions. They discuss the two different ways that primary Arts education is offered at their universities by focusing on the Bachelor of Primary course (program/degree). The focus at Griffith University is on integrating the Arts whereas at Deakin University, the Arts are taught as a discipline within the unit (subject). Across both universities two teaching units for primary Arts education is core within the four-year program. Drawing on the author’s narrative reflection, observation, student questionnaire data, anecdotal feedback and student end of semester evaluations we discuss two different methods of delivery, assessment and challenges the units present to the authors and students. Though tertiary Arts educators are challenged to be inclusive of a rich and diverse arts curriculum as music educators we question whether the students are merely surfing the crest of the wave or being firmly planted in the ground to effectively implement music education in their future primary classrooms. We invite dialogue with other music educators who face similar situations where the delivery of music education is not located within the Arts and is dependent on staffing, resourcing and time limits and in some situations is almost drowning.

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Choirs are an important part of the social and cultural tapestry of any community. Participating, learning music and performing are key factors to joining music organisations such as choirs. Singing in a choir as a music activity within communities is found to be participatory and voluntary, providing an opportunity for civil expression, identity and connectedness. The focus of this paper involves three choirs from my wider research project ‘Spirituality and Wellbeing: Music in the community’ that started in 2013, in Melbourne (Australia). In May 2014, I visited three choirs for a week in the city of Warnnambool, a regional district in Victoria (Australia). I draw on Yin’s (2003) categorisation of case study methodology that is explanatory, exploratory and descriptive. I draw on observation notes and focus group semi-structured interviews to analyse and code the data using Interpretative Phenomenological Analysis. The findings include why people join choirs in regional towns, what they enjoyed that contributed to their wellbeing and why they want to sing about issues that make connections to social justice, the environment and the community. Though generalisations cannot be made to other towns or choirs, it is hoped that the findings may provide a vehicle for further dialogue where