Academic literature on the topic 'Music – Zimbabwe'
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Journal articles on the topic "Music – Zimbabwe"
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Mabuto, Kudzai, and Umali Saidi. "Locating the nihilistic culture within Zimdancehall in contemporary Zimbabwe." DANDE Journal of Social Sciences and Communication 2, no. 2 (2018): 57–74. http://dx.doi.org/10.15641/dande.v2i2.46.
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A fusion of the Caribbean, African American and Zimbabwean music genres into the infamous glocalized Zimdancehall music has dulled the significance of other traditionalist Zimbabwean music genres. Dancehall culture has caused much controversy in Zimbabwean society, being blamed for the country’s increase in crime, violence and believed to encourage misogynistic attitudes among Zimbabwean youths through its negative themes. Using appraisal and dramatism theories the article shows the existential crisis the youth in Zimbabwe face due to economic as well as other social forces and thus align themselves to rather destructive misogynistic behaviours which somehow characterises contemporary Zimbabwe. Established in the article is the extent to which language used in Zimdancehall music is socially charged as well as globalized thus influencing youth feelings, emotions and behaviors. The article analyses lyrics of selected songs as well as makes references to selected musical videos from Zimdancehall artistes such as Soul Jah Love, Winky D, Lady Bee and Killer T as prominent artists revealing what has come to be considered contemporary ‘ghetto culture’ within popular culture in Zimbabwe. It is further argued that Zimdancehall has come to shape, inform behaviors, perceptions and aspirations of the Zimbabwean youth largely due to its nature of production as well as dissemination.
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MapurangaChitando, TapiwaEzra. "Songs of Healing and Regeneration: Pentecostal Gospel Music in Zimbabwe." Religion and Theology 13, no. 1 (2006): 72–89. http://dx.doi.org/10.1163/102308012x13397496507667.
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AbstractThis study examines the texts of Zimbabwean gospel music to illustrate images of hope, healing, and regeneration. By analysing songs that were recorded between the late 1990s and 2005, the study highlights the importance of the social context to religious music performance. The study provides a description of the socio-economic context in which gospel music in Zimbabwe has been performed. The message of hope found in selected gospel songs is outlined, the theme of healing in gospel music is examined and the theme of Africa's renewal in Zimbabwean gospel music is highlighted. The study also describes how artists look forward to a new era of Africa's prosperity and progress. Throughout, reference is made to specific biblical passages that have inspired the different songs.
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Perman, Tony. "Muchongoyo and Mugabeism in Zimbabwe." African Studies Review 60, no. 1 (March 6, 2017): 145–70. http://dx.doi.org/10.1017/asr.2017.4.
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Abstract:This article explores the influence of nationalism and modernity in contemporary Zimbabwe and on the musical lives of Zimbabweans through an examination ofmuchongoyo, the signature dance–drumming tradition of Zimbabwe’s Ndau communities. Invoking the concept of “Mugabeism,” it illustrates how Shona nationalism and expectations of modernity have partially reshapedmuchongoyoin the turmoil of contemporary Zimbabwe. As indigenous practices serve political ends, their values shift. Consequently, there are now twomuchongoyos: one rooted in the unique history and values of Zimbabwe’s Ndau community, the other emerging from decades of political employment of indigenous music for the sake of nationalist discourse.
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Rugwiji, Temba T. "REREADING TEXTS OF MUSIC AND DANCE IN THE HEBREW BIBLE: THE SPIRITUALITY OF MUSIC AND DANCE IN ZIMBABWE." Journal for Semitics 25, no. 1 (May 9, 2017): 72–98. http://dx.doi.org/10.25159/1013-8471/2527.
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The Hebrew Bible depicts that music and dance formed part of worship and reverence of Yahweh in which various musical instruments were played during ancient biblical times. In the modern post-biblical world, music and dance characterise every context of human existence either in moments of love, joy, celebration, victory, sorrow or reverence. In Zimbabwe, music — which is usually accompanied by dance — serves various purposes such as solidarity towards or remonstration against the land reform, despondency against corruption, celebration, giving hope to the sick, worship as in the church or appeasing the dead by those who are culturally-entrenched. Two fundamental questions need to be answered in this article: 1) What was the significance of music and dance in ancient Israel? 2) What is the significance of music and dance in Zimbabwe? In response to the above questions, this essay engages into dialogue the following three contestations. First, texts of music, musical instruments and dance in the Hebrew Bible are discussed in view of their spiritual significance in ancient Israel. Second, this study analyses music and dance from a faith perspective because it appears for the majority of Gospel musicians the biblical text plays a critical role in composing their songs. Third, this article examines music and dance in view of the spirituality which derives from various genres by Zimbabwean musicians in general. In its entirety, this article attempts to show that the Zimbabwean society draws some spirituality from music and dance when devastated by political, cultural or socio-economic crises.
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Gwekwerere, Gadziro. "Gospel Music as a Mirror of the Political and Socio-Economic Developments in Zimbabwe, 1980-2007." Exchange 38, no. 4 (2009): 329–54. http://dx.doi.org/10.1163/016627409x12474551163619.
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AbstractThis paper explores, analyses and discusses Zimbabwean gospel song themes from 1980 up to 2007 in relation to the Zimbabwean political and socio-economic situations in the country. The history of the socio-economic and political development of Zimbabwe during 1980-2007 would certainly be incomplete without including gospel music. Until about the mid-1980s, the general atmosphere in the newly-independent state of Zimbabwe was characterized by liberation euphoria and great optimism for the future. Equally so, local gospel music during this period was largely celebrative and conformist as far as the political and socio-economic dispensation was concerned. Socio-economic hardships crept in as a result of the government's implementation of neo-liberal economic reforms under the guidance of the World Bank and the International Monetary Fund (IMF) during the early 1990s. The ruling party soon found itself confronted by a multitude of gospel musicians criticizing its policies and malpractices. Works of various gospel artistes will be used as evidence but due to issues of space, it has not been possible to cover all Zimbabwean gospel artists.
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Mutero, Tinashe, and Sylvia Kaye. "Music and Conflict Transformation in Zimbabwe." Peace Review 31, no. 3 (July 3, 2019): 289–96. http://dx.doi.org/10.1080/10402659.2019.1735164.
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Mano, Winston. "POPULAR MUSIC AS JOURNALISM IN ZIMBABWE." Journalism Studies 8, no. 1 (February 2007): 61–78. http://dx.doi.org/10.1080/14616700601056858.
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Magosvongwe, Ruby. "MATHIAS MHERE’S FUNCTIONAL USES OF GOSPEL MUSIC IN THE ZIMBABWEAN POST-2000 MALADIES." Imbizo 6, no. 1 (June 21, 2017): 67–79. http://dx.doi.org/10.25159/2078-9785/2798.
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The article critiques Mathias Mhere’s gospel music from an Afrocentric perspective within the context of complexities and maladies that have impacted negatively on the majority’s livelihoods in Zimbabwe’s post-2000 period. The maladies have seen society marshalling different strategies and oral art forms to keep people’s spirits buoyant. Oral art forms have always been at the centre of African experience, constituting a repository of the philosophy of life as desired, imagined, and treasured among most indigenous families and communities. In the absence of the oral folklore and oral art forms of yesteryear that were used to inculcate communal values and skills to self-define and safeguard cultural spaces, gospel music has made inroads and carved an indelible niche that needs critical attention. This strategy is not novel to Zimbabwe. Music as an oral and performance art has always been deeply ingrained in most social activities to raise and censure conduct across all ages for society’s greater good, including cementing the social fabric, and fostering social cohesion and stability among most indigenous families and communities. In the recalcitrant environment, fraught with a myriad of maladies and many a family in dispersion, gospel music in the indigenous languages becomes critical in exhorting and censuring attitudes, conduct and desires in order to uphold treasured values. Family dispersions disrupted institutions and fractured relationships, further fanning insecurities and imbalances. It is from this angle that this article makes a critical analysis of Mathias Mhere’s gospel lyrics. Mhere is one of the most popular young gospel artists whose albums have been hits on the Zimbabwean music charts. The article therefore examines the forte behind Mhere’s gospel music in the Zimbabwean post-2000 maladies. It also interrogates Mhere’s artistic creativity, sensitivity and commitment to sustainable livelihoods and survival in post-2000 Zimbabwe’s fractious environment.
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Grupe, Gerd, and Wolfgang Laade. "Zimbabwe: The Ndebele People." Yearbook for Traditional Music 26 (1994): 191. http://dx.doi.org/10.2307/768271.
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Moore, Will H. "Rebel music: Appeals to rebellion in Zimbabwe." Political Communication 8, no. 2 (April 1991): 125–38. http://dx.doi.org/10.1080/10584609.1991.9962913.
Full textDissertations / Theses on the topic "Music – Zimbabwe"
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Rutsate, Jerry. "Performance of Mhande song-dance: a contextualized and comparative analysis." Thesis, Rhodes University, 2008. http://hdl.handle.net/10962/d1002321.
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This thesis is an investigation of the significance of Mhande song-dance in two performance contexts: the Mutoro ritual of the Karanga and the Chibuku Neshamwari Traditional Dance Competition. In addition, I undertake comparative analysis of the structure of Mhande music in relation to the structure of selected genres of Shona indigenous music. The position of Mhande in the larger context of Shona music is determined through analysis of transcriptions of the rhythmic, melodic and harmonic elements of chizambi mouth bow, karimba mbira, ngororombe panpipes, ngano story songs, game, hunting, war, and love songs. Mhande is an indigenous song-dance performed for the mutoro ceremony, the annual rain ritual of the Karanga. The Mhande repertoire consists of distinctive songs and rhythms used for communicating with the majukwa rain spirits. The rain spirits in turn communicate with God (Mwari) the provider of rain, on behalf of the Karanga. Mhande song-dance is performed exactly the same way in the annual Chibuku Neshamwari Traditional Dance Competitions as in the ritual context of the mutoro ceremony. However, in the context of the Competition, it is used for the expression of joy and as a form of cultural identity. The Competition is a forum in which Karanga songdance traditions such as Mhande, compete with other Shona song-dance traditions such as mbakumba, shangara and chinyambera. I contextualize and analyse Mhande song-dance by using the ‘Matonjeni Model’, which in terms of Karanga epistemology, is culture specific. This Model is grounded in description, interpretation and analysis; the primary methods in my research process.
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Mugandani, Viola Nyemudzai. "Jangwa music and musical performance by the Manyika people of Zimbabwe." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/60400.
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Jangwa music is traditional to the Manyika people of Zimbabwe. The Manyika are a sector of the Shona people, occupying a portion of Manicaland Province in the eastern part of Zimbabwe. African societies carefully craft songs for different contexts to serve a functional and educational purpose. The aim of the study was to explore the origin and the structure of jangwa music, the sociological and social psychological functions of the music and its performance, as well as its aesthetic values among the Manyika people. The study utilised focused ethnographical methods. A large group of elderly Manyika people with extensive knowledge and experience who were purposively selected acted as key informants. Data collection strategies included participant and non-participant observation during jangwa music performances, as well as in-depth individual and focus-group interviews. The study employed content analysis and selected songs were transcribed in staff notation using Crescendo Music Notation Software for analysis purposes.
The outcomes of the study reveal some form of acculturation in the origin and structure of the music resulting in the music being a contemporary choral music. While some of the songs are for school sporting events, others are to demonstrate pride in teachers, community leaders and natural features within the Manyika region. However, the findings reveal that the majority of jangwa songs are for wedding and marriage ceremonies. Most of the wedding songs focus on the role of brides and married women as a whole, signifying the pivotal role they play within the Manyika society, yet a glimpse of the male roles are heard. In all the contexts, jangwa music contributes in uplifting the sociological and social psychological well-being of performers and audience members. For the Manyika people, the function of jangwa music takes precedence in its aesthetical values.
Considering the diminishing of African musical arts, the study recommends the ethno-musicological use of jangwa music in informal and formal education in Zimbabwe for the promotion of indigenous knowledge systems. Jangwa song lyrics convey the distinctive values, virtues, and life skills of the Manyika people, and are therefore inextricably bound to the indigenous fabric and context-specific utilitarian purposes of the music.Thesis (DMus)--University of Pretoria, 2016.
Music
DMus
Unrestricted
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Mufute, Josphat. "The training of the non-specialist music teacher in Zimbabwe : a case study." Thesis, Nelson Mandela Metropolitan University, 2007. http://hdl.handle.net/10948/565.
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The focus of this study thus was to establish if the training of teachers at a particular teachers’ training college in Zimbabwe is equipping students as future teachers with the required competences to realise the aims and objectives of the Zimbabwe Primary Music Syllabus. This study follows on the above-mentioned initial small-scale investigation conducted in 2002, which revealed that teachers lacked the required competences to implement this particular syllabus effectively (Mufute, 2002:16).
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Nota, Charles. "In-service training models for music educators in Zimbabwe / Charles Nota." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4099.
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This dissertation is the documentation of an investigation aimed at identifying a model(s) that meets the needs of music educators in Zimbabwe. Although the government of Zimbabwe stipulates that music should be part of the education curriculum in the country, it has become evident that the majority of schools do not comply with this requirement.
The failure to teach music effectively in schools has been attributed to a variety of factors. Among them are the non-availability of a clear policy on cultural arts education and the fact that music is not examined at the end of a [earning phase such as Grade 7. However, this dissertation argues that the identified problems can be addressed through a model of professional development in the form of an in-service training programme.
In-service training models such as the individually-guided, collaborative problem-solving and action research models were identified. These models were interrogated in an effort to establish which one has the potential to address most effectively the anticipated pedagogical content knowledge for music educators in Zimbabwe.
Among several models selected for discussion in this dissertation, the training model has been identified as the most appropriate one. It is comprised of five components, namely; theory, demonstration, practise, feedback and coaching. Competence training for teachers in a skills-based subject like music is believed to be incomplete. However, many educators view the training model as a cycle that rolls towards the attainment of specific goals, hence continuous and reflective interaction promotes effective skill acquisition.
Relevant information was gathered through document analysis, interviews and focus group discussions. The findings revealed that the majority of music educators in Zimbabwe have limited knowledge of both music content and pedagogy. In addition, the analysis of the data also revealed that all
educators possess a professional qualification of some kind, but there is a lack of specialisation in Music.
Apparently, lack of human and physical resources in Zimbabwe has also been indicated as a factor impacting on the delivery of music education in the country.
The failure to teach music effectively in schools has been attributed to a variety of factors. Among them are the non-availability of a clear policy on cultural arts education and the fact that music is not examined at the end of a [earning phase such as Grade 7. However, this dissertation argues that the identified problems can be addressed through a model of professional development in the form of an in-service training programme.
In-service training models such as the individually-guided, collaborative problem-solving and action research models were identified. These models were interrogated in an effort to establish which one has the potential to address most effectively the anticipated pedagogical content knowledge for music educators in Zimbabwe.
Among several models selected for discussion in this dissertation, the training model has been identified as the most appropriate one. It is comprised of five components, namely; theory, demonstration, practise, feedback and coaching. Competence training for teachers in a skills-based subject like music is believed to be incomplete. However, many educators view the training model as a cycle that rolls towards the attainment of specific goals, hence continuous and reflective interaction promotes effective skill acquisition.
Relevant information was gathered through document analysis, interviews and focus group discussions. The findings revealed that the majority of music educators in Zimbabwe have limited knowledge of both music content and pedagogy. In addition, the analysis of the data also revealed that all
educators possess a professional qualification of some kind, but there is a lack of specialisation in Music.
Apparently, lack of human and physical resources in Zimbabwe has also been indicated as a factor impacting on the delivery of music education in the country.Thesis (M.Mus.)--North-West University, Potchefstroom Campus, 2010.
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Nota, Charles. "Introducing marimba music as part of the school curriculum in Zimbabwe." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/65458.
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This thesis is the documentation of an investigation to explore the applicability and use of indigenous African instruments in the development of primary school music curriculum for Zimbabwe. Although music is regarded as one of the compulsory subjects of the Zimbabwean primary school curriculum, it is noted with concern that western musical arts ideas are prominent in the school syllabus hence, they underline the whole essence of music teaching in the post-independence Zimbabwean education system. This is done at the expense of indigenous African musical arts practices that learners can easily identify with in their respective local communities. The purpose of my study therefore, is to determine critical elements of a curriculum development framework for facilitating the inclusion of indigenous African instrumental performance practices as substantive music resource stuff in the westernised Zimbabwean primary school music curriculum provisions. Zimbabwe has a variety of indigenous African instruments that include mbira, mazambi, magagada, chipendani and chigufe. For the purpose of carrying out this research, three indigenous African instruments are identified as instruments of focus. These are marimba (African xylophone), ngoma (African drum) and hosho (African percussion shakers). Thus, the term indigenous African instruments is consistently used collectively to mean the identified instruments. The study also samples songs from a selected Ndau cultural arts functions such as zvipunha and zvimworoni that could be utilised as education activities for classroom music teaching and learning initiatives in Zimbabwe. The idea of including culture-inclined resource materials for music teaching in the westernised post-independence Zimbabwean primary school music education initiatives implies curriculum change and innovation. Thus, curriculum change in Zimbabwe could be viewed as a reputable way to fulfil complete socio-cultural, educational and political sovereignty towards diluting the impact of colonial repression and neo-colonialism in Zimbabwe. It is notable, however that, colonial repression in Africa has caused and is still causing a permanent dislocation between indigenous black Africans and their cultural arts practices and heritages. My study doesn’t aim to achieve piece-meal changes in the primary school curriculum. Neither does it aim to suggest a complete overhaul of the current westernised primary school music curriculum. With this study, I aim to achieve a reasonable inclusivity and fusion of divergent cultural arts opinions towards musical hybridism in the Zimbabwean musical arts education milieu. This, I believe, shall help to establish an alliance of traditional African and western arts elements to attract both domestic and international appreciation of contemporary musical arts education initiatives in the post-independence Zimbabwean society. Relevant information has been gathered through documentary analysis, interviews, participant observation and focussed discussions. The findings reveal that the majority of primary school teachers and learners need considerable cultural arts rehabilitation because colonial repression had conditioned their perceptions to see no sensible value in indigenous African instrumental performance practices as part of the school education curriculum. The study also reveals that even the training of primary school music educators in Zimbabwe is grossly inadequate. Hence, the majority of these primary school teachers are pedagogically restricted to facilitate the teaching of skills-based subjects like music at any level of the Zimbabwean education system. Therefore, it is sensible to conclude that generalist primary school teachers are unreliable education practitioners who need further education and training in order to acquire relevant competences to teach music effectively in schools. Finally, lack of human and physical resources such as music instruments and textbooks has also been viewed as another impediment factor crippling teacher performance in the teaching of music in the majority of primary schools in Zimbabwe.Thesis (PhD)--University of Pretoria, 2017.
Humanities Education
PhD
Unrestricted
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Chipendo, Claudio. "Towards a changing context and performance practice of mbira dzavadzimu music in Zimbabwe." Thesis, University of Fort Hare, 2015. http://hdl.handle.net/10353/6357.
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Mbira dzavadzimu music and performance practice has been in existence since the pre-colonial era. It played a crucial role in ritual and non-ritual activities of the Shona people of Zimbabwe. However, political, social and global influences as well as technological advancement have resulted in change of context and performance practice. Unfortunately, these have not been recorded for future generations. The major aim of the study is therefore to examine the change of context and performance practice of mbira dzavadzimu in Zimbabwe. This was achieved by reviewing mbira dzavadzimu music and performance practice within the modern setting of dandaro. I looked at change from a theoretical lens of the theory of diffusion, syncretism and mediatisation. The study was in the qualitative form superimposed on some case studies. Unstructured interviews, participant and non-participant observations were the main instruments used to collect data from both traditional and modern mbira performances. Data was also collected from museums, archives, radio and television stations. The study established that the changes in context and performance practice of mbira dzavadzimu in Zimbabwe were to a larger extent due to foreign influences such as colonialism, the coming of missionaries, modernisation, urbanisation, commercialisation, mediatisation, the use of modern technology and institutionalisation. Due to the aforementioned influences, the environmental settings, the change of context from sacred to secular, the relationship with ancestral spirits, musical practices, performance situations and quality of sound, have been modified and adjusted in response to the influences of the globalised world’s ever changing audience and performance space. In short, this has resulted in a shift of mbira performances from its traditional to modern settings, from the village to the city and onto the international scene with a new performer-audience setting. Various innovations were carried out on the instrument and its music as a result of the advent of modern technology. The use of microphones, modern amplification systems, recording studios, radio and television broadcast, audio and video cassettes, CDs, DVD, teaching of the instrument using audio and video instructional models and the use of internet sites in learning how to play mbira dzavadzimu and other instruments have become a reality. It has been evident from the study that urban and rural areas take up change in different ways and that in the former change is more pronounced than in the latter. Urban area communities are more “developed” than their rural counterparts because the former are more exposed to technological influences and the commercialisation of music. The study has also established that Zimbabwean mbira music is a good example of modern transculturality. The instrument and its music have played a major role in breaking down cultural boundaries and bringing the people of the world together for purposes of performing on the instrument. From the findings of this study, I attribute most of the changes to technologisation, for most of the changes that have taken place on mbira dzavadzimu were a result of the highly technologised way of life Zimbabweans now lead.
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Shragg, Lior D. "Belonging: The Music and Lives of Black Zimbabwean Jews." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1585649059631573.
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Åkemark, Elisabet. "Music in Butterfly Burning." Thesis, Växjö universitet, Institutionen för humaniora, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-8356.
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This thesis discusses the role of music and musical sounds in Butterfly Burning by Yvonne Vera. It analyses the way that Vera has used music interlinked with the action of the novel. This thesis analyses a few areas where music is represented and is important such as: music as an element of healing/forgiveness; music as an element of hope; music as an element of despair; music as an element of working life and the absence of music. This thesis also briefly discusses who the narrator of the novel is and Vera’s writing technique that incorporates images with hypothetical sounds. The conclusion shows that music and musical sounds are important to the novel. It also shows that the music in Butterfly Burning can be compared to the music in a film. Vera has managed to combine the story of the novel and the description of music so that it becomes one inseparable unit.
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Kabwato, Chris. "The emergence of youth protest music and arts as alternative media in Zimbabwe: a Gramscian analysis." Thesis, Rhodes University, 2017. http://hdl.handle.net/10962/51228.
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The primary goal of the research is to examine the reasons for the emergence of - hip-hop-based youth protest music and satirical video comedy in Zimbabwe in a context where democratic and media practice has been restricted. The study examines the strategies and platforms that the young urban-based, musicians and cultural activists employ as they contest the meta-narrative of political nationalists who control the public mass media. The study recognises culture as a site of struggle and seeks to tease out the meaning of specific art forms (‘conscious’ hip-hop music and faux-news satire) in this very specific period of Zimbabwe’s history. The study proposes that the rise of these new forms of hip-hop based protest music, poetry and satirical comedy indicate how through the production and circulation of popular culture, ordinary Africans are able to debate pertinent issues that are marginalised by the official media channels. The study thus sees these artists as organic intellectuals who use alternative media to engage with different publics as they seek to counter hegemonic discourses.
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Lindroth, James Lindroth. "Zimbabwean Mbira Music and Modern Spirituality in the Western United States." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1524241138090042.
Full textBooks on the topic "Music – Zimbabwe"
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Fred, Zindi, ed. Music ye Zimbabwe: Zimbabwe versus the world. Harare: F. Zindi and M. Chirumiko, 1997.
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Music workbook: Zimbabwe versus the world. Harare, Zimbabwe: Zindisc Publications, 2003.
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Nationalists, cosmopolitans, and popular music in Zimbabwe. Chicago: University of Chicago Press, 2000.
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Dare, Valerie. Music of Zimbabwe: The spirit of the people. Vancouver, BC: Britannia World Music Program, 1996.
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Singing culture: A study of Gospel music in Zimbabwe. Uppsala: Nordiska Africainstitutet, 2002.
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Claire, Jones. Making music: Musical instruments of Zimbabwe past and present. Harare, Zimbabwe: Academic Books, 1992.
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Capp, Myrna. Keeping the embers alive: Musicians of Zimbabwe. Trenton, NJ: Africa World Press, 2008.
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Nobuhle, Moyo, and ALLEX Project (University of Zimbabwe), eds. Isichazamazwi sezomculo. Gweru, Zimbabwe: Mambo Press, 2006.
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The soul of mbira: Music and traditions of the Shona people of Zimbabwe : with an appendix, Building and playing a Shona karimba. Chicago: University of Chicago Press, 1993.
Find full textBook chapters on the topic "Music – Zimbabwe"
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Amoros, Luis Gimenez. "Chimurenga Music." In Tracing the Mbira Sound Archive in Zimbabwe, 70–82. New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9780429505539-7.
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Miller, Terry E., and Andrew Shahriari. "Sub-Saharan Africa: Ghana, Nigeria, Central Africa, Zimbabwe, Uganda, Senegal, South Africa." In World Music, 299–340. Fifth edition. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780367823498-10.
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Mamimine, Patrick Walter, and Enes Madzikatire. "9. Tourism and the Social Construction of Otherness through Traditional Music and Dance in Zimbabwe." In Cultural Tourism in Southern Africa, edited by Haretsebe Manwa, Naomi Moswete, and Jarkko Saarinen, 121–31. Bristol, Blue Ridge Summit: Multilingual Matters, 2016. http://dx.doi.org/10.21832/9781845415532-014.
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Dube, Vusumuzi, and Bhekinkosi Jakobe Ncube. "Majaivana and Protest Music in Zimbabwe." In Advances in Religious and Cultural Studies, 149–65. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7295-4.ch008.
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This chapter interrogates the appropriation of music by a marginalized minority tribe to challenge political authority in Zimbabwe. It examines how music is used to arouse the people's nationalistic feelings; exploit their grievances through memory, collective identity, and emotions; and spur them to action against their local colonialists. Using cultural memory and subaltern public sphere theories, it examines how Majaivana's music is utilized by the Ndebeles in post-colonial Zimbabwe to challenge authority and assert their minority, collective identity. Although this chapter does a critical discourse analysis of the IsiNdebele language protest music as a socio-political commentary and “weapon of the weak” for the Ndebeles in Zimbabwe, lessons drawn therefrom can be extrapolated to other countries in Africa where minority groups face the authoritarian force of the majority tribe in power.
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Makwambeni, Blessing. "Zimbabwe Dancehall Music as a Site of Resistance." In Advances in Media, Entertainment, and the Arts, 238–56. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-1986-7.ch013.
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The popularity and consumption of dancehall music in Zimbabwe has grown exponentially over the past few years. However, despite its popularity, Zimdancehall has attracted controversy for promoting violence and vulgar behavior among other ills. This chapter casts aside society's moral judgements in order to investigate Zimdancehall music's role as an alternative public sphere. Using Fraser's alternative public sphere and Bakhtin's carnivalesque as its conceptual framework, and Norman Fairclough's approach to Critical Discourse Analysis as its methodology, the study analysed the discourses that underpin Zimdancehall music. The chapter argues that Zimdancehall music has become a counter public that provides marginalised youths with a platform to resist the dominant state-sponsored patriotic discourse. The music genre has opened a liberating alternative communicative space, outside of state control and ZANU-PF's patriotic discourse, where marginalised youths can symbolically invert their reality, protest as well as articulate their needs and aspirations freely.
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Makwambeni, Blessing. "Zimbabwe Dancehall Music as a Site of Resistance." In African Studies, 915–33. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3019-1.ch050.
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The popularity and consumption of dancehall music in Zimbabwe has grown exponentially over the past few years. However, despite its popularity, Zimdancehall has attracted controversy for promoting violence and vulgar behavior among other ills. This chapter casts aside society's moral judgements in order to investigate Zimdancehall music's role as an alternative public sphere. Using Fraser's alternative public sphere and Bakhtin's carnivalesque as its conceptual framework, and Norman Fairclough's approach to Critical Discourse Analysis as its methodology, the study analysed the discourses that underpin Zimdancehall music. The chapter argues that Zimdancehall music has become a counter public that provides marginalised youths with a platform to resist the dominant state-sponsored patriotic discourse. The music genre has opened a liberating alternative communicative space, outside of state control and ZANU-PF's patriotic discourse, where marginalised youths can symbolically invert their reality, protest as well as articulate their needs and aspirations freely.
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"Sub-Saharan Africa: Ghana, Nigeria, Central Africa, Zimbabwe, Uganda, Senegal, The Republic of South Africa." In World Music, 352–401. Routledge, 2013. http://dx.doi.org/10.4324/9780203152980-15.
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Bohlman, Philip V. "5. Music of the nations." In World Music: A Very Short Introduction, 68–86. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198829140.003.0005.
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Looking at the contentious history of the Eurovision Song Contest, ‘Music of the nations’ considers the complex relationship between world music, nationalism, and the modern nation-state. In her winning song in 2016, ‘1944’, the Ukrainian entry Jamala switched from English to Crimean Tatar, a political reference to the Russian annexation of Ukraine. Zimbabwe changed its anthem from ‘God Save the Queen’ to an African song via ‘Ode to Joy.’ ‘HaTikva’ went from a chorus at an international congress to the Israeli national anthem. There are also supra- or international anthems like the ‘Internationale’, a standard of the socialist movement worldwide.
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"Sub-Saharan Africa: Ghana, Nigeria, Central Africa, Zimbabwe, Uganda, Senegal, The Republic of South Africa." In World Music: A Global Journey, 319–62. Fourth edition. | New York ; London : Routledge, 2017. | "2017: Routledge, 2016. http://dx.doi.org/10.4324/9781315692791-16.
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Scherzinger, Martin. "Afro-Electric Counterpoint." In Rethinking Reich, 259–302. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190605285.003.0013.
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Using Electric Counterpoint as a central reference, this chapter outlines the constitutive role played by audible cultures of the non-West in shaping the distinctive sound of Steve Reich’s music. Reich’s involvement with African music, in particular, extends beyond the common historical narrative of “influence” (construed as mostly confirmation and encouragement for an already formed style). Electric Counterpoint draws on a host of African musical strata—ranging from literal quotations and paraphrases to the application of techniques and principles—derived from local expressive cultures, ritual traditions, biospiritual practices, and musical cosmologies from Ghana, Nigeria, Central African Republic, Zimbabwe, Zambia, Uganda, and Mozambique. The project tracks the way music and sound circulates within different regimes of meaning, mediation, and value, with a particular interest in retrieving the often tributary and ephemeral phenomena found in geographically remote cultures that, for complex reasons, are systematically written out of world history.
Conference papers on the topic "Music – Zimbabwe"
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Blom, Diana, Caroline van Niekerk, and Richard Muranda. ""Your silence can seriously damage someone's health": Getting Zimbabwe protest songs heard." In Situating Popular Musics, edited by Ed Montano and Carlo Nardi. International Association for the Study of Popular Music, 2012. http://dx.doi.org/10.5429/2225-0301.2011.07.
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