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Artigos de revistas sobre o tema "Church music South Australia"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 1 de fevereiro de 2022

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1

Southcott, Jane. "Curriculum Stasis: Gratton in South Australia." Research Studies in Music Education 14, no. 1 (June 2000): 50–60. http://dx.doi.org/10.1177/1321103x0001400105.

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2

Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana." Studies in World Christianity 19, no. 3 (December 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.

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Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesi

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3

김은성. "Reformation of Church Music in South Korea: The Reformation and Music for Worship." Korea Presbyterian Journal of Theology 49, no. 1 (March 2017): 93–114. http://dx.doi.org/10.15757/kpjt.2017.49.1.004.

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4

English, Helen Jane, Sarah Monk, and Jane W. Davidson. "Music and world-building in Newcastle, New South Wales, Australia." International Journal of Community Music 11, no. 3 (December 1, 2018): 245–64. http://dx.doi.org/10.1386/ijcm.11.3.245_1.

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5

Lydon, Jane, and Sari Braithwaite. "Photographing “the Nucleus of the Native Church” at Poonindie Mission, South Australia." Photography and Culture 8, no. 1 (March 2015): 37–57. http://dx.doi.org/10.2752/175145215x14244337011126.

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6

Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia." International Journal of Public Theology 5, no. 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.

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AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by

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7

Moyle, Richard M., and Catherine J. Ellis. "Aboriginal Music: Education for Living. Cross-Cultural Experiences from South Australia." Ethnomusicology 31, no. 1 (1987): 155. http://dx.doi.org/10.2307/852307.

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8

Wild, Stephen A. "Aboriginal music: Education for living. Cross-cultural experiences from South Australia." Musicology Australia 9, no. 1 (January 1986): 66–69. http://dx.doi.org/10.1080/08145857.1986.10415166.

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9

Parker, Murray, and Dirk H. R. Spennemann. "Contemporary Sound Practices: Church Bells and Bell Ringing in New South Wales, Australia." Heritage 4, no. 3 (August 12, 2021): 1754–72. http://dx.doi.org/10.3390/heritage4030098.

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As a social species, humans have developed soundscapes that surround, and to some extent circumscribe, their daily existence. The concept of aural heritage, its conceptualization and its management represent a rapidly expanding area of research, covering aspects of both natural and human heritage. However, there have been no contemporary regional or supra-regional studies that examine the nature of sound making in Christian religious settings, nor the extent to which it is still used. This paper presents the results of a survey into the presence of bells and bell ringing practices among five m

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10

Zweck, Dean. "A Fruitful Dialogue between Lutherans and Catholics in the South Land of the Holy Spirit." Review of Ecumenical Studies Sibiu 8, no. 2 (August 1, 2016): 206–18. http://dx.doi.org/10.1515/ress-2016-0017.

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Abstract Lutherans and Catholics in Australia have engaged in fruitful ecumenical dialogue for forty years, producing eight documents that have consistently had a view toward reception in the two respective churches. In recent years this Dialogue has been encouraged on its journey by the concept of receptive ecumenism. Ecumenical encounter is a work of the Holy Spirit, and each church can be enriched by recognising and receiving the charism of a partner church.

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11

Kaye, Bruce N. "The Baggage of William Grant Broughton: The First Bishop of Australia as Hanoverian High Churchman." Pacifica: Australasian Theological Studies 8, no. 3 (October 1995): 291–314. http://dx.doi.org/10.1177/1030570x9500800303.

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This article examines the intellectual and ecclesiastical baggage which W. G. Broughton brought with him when he came to New South Wales as Archdeacon in 1829 by tracing Broughton's early life and education, his early ministry and scholarly writings, and identifying Broughton's circle of friends in the Church of England. The travel diary which Broughton kept on his journey to New South Wales is examined for his estimate of the books he read while on ship. Broughton emerges from this study as a person of considerable scholarly talent, and a member of the old High Church group by both theologica

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12

Jorritsma, Marie. "The Significance of Small Journeys: Travel and the Congregational Music of Kroonvale, South Africa." Nineteenth-Century Music Review 16, no. 02 (July 27, 2018): 229–47. http://dx.doi.org/10.1017/s1479409817000672.

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In James Clifford’s influential text, Routes (1997), he makes the point that, contrary to the entrenched belief that only the ethnographer is a traveller to faraway places, the local people and communities are also travellers. This article takes his notion as its point of departure and investigates the implications of travel within the context of my research among the members of three church congregations of coloured people in Kroonvale, South Africa, where I undertook fieldwork in 2004 and 2005. Historically, the international journeys of colonial officials, European missionaries and slaves f

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13

Iskhakova, Saida Z. "Eastern and Western Influences in the Cantus Publicus Tradition of the 12th and 13th Centuries." Observatory of Culture, no. 5 (October 28, 2014): 66–72. http://dx.doi.org/10.25281/2072-3156-2014-0-5-66-72.

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Considers the impact of MuslimArab culture (via Andalusia) on the one hand and of the Church poetry and music on the other on the troubadours’ art. The author argues that though troubadours’ love poetry was quite alike Arabic lyrics, the formal structure of the songs created in the South of France was directly related to the Church Latin poetry and music of the second half of the 11th century. However, the ambiguity about the issue is rooted in the poetic Arab influence on these Church “songs” that spread during the 9th and the 10th centuries.

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14

Southcott, Jane. "The Singing By-Ways: Origins of Class Music Education in South Australia." Journal of Historical Research in Music Education 25, no. 2 (April 2004): 116–27. http://dx.doi.org/10.1177/153660060402500205.

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15

Edwards, William H. "The Church and Indigenous Land Rights: Pitjantjatjara Land Rights in Australia." Missiology: An International Review 14, no. 4 (October 1986): 473–86. http://dx.doi.org/10.1177/009182968601400406.

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In this article the author, whose experience in cross-cultural communication as a missionary was used by a group of Australian Aboriginal people among whom he had worked to interpret their demand for title to their traditional land, outlines aspects of the traditional life of the Pitjantjatjara people and their conception of their relation to the land. Edwards traces the history of the dispossession of the land following European settlement, and the history of negotiations which led to the recognition of their title to the land under South Australian legislation. He comments on the role of the

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16

Roberts, Rosie, and Sam Whiting. "The impact of COVID-19 on music venues in regional South Australia: A case study." Perfect Beat 21, no. 1 (August 27, 2021): 25–32. http://dx.doi.org/10.1558/prbt.19334.

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17

Southcott, Jane. "The Establishment of the Music Curiculum in South Australia: The Role of Alexander Clark." Research Studies in Music Education 5, no. 1 (December 1995): 1–10. http://dx.doi.org/10.1177/1321103x9500500101.

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18

Baker, Sarah. "Young People and Community Radio in the Northern Region of Adelaide, South Australia." Popular Music and Society 30, no. 5 (December 2007): 575–90. http://dx.doi.org/10.1080/03007760600835389.

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19

Lebaka, Morakeng Edward Kenneth. "Integration of Vocal Music, Dance and Instrumental Playing in St Matthews Apostolic Church: Maphopha Congregation." European Journal of Interdisciplinary Studies 4, no. 2 (July 24, 2018): 34. http://dx.doi.org/10.26417/ejis.v4i2.p34-44.

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There are a number of different approaches to determining the functions of music. Members of St Matthews Apostolic church – Maphopha congregation in Sekhukhune district – Limpopo Province in South Africa identify themselves by their music and allow music to become a representation of themselves. In responding to a song, to a hymn, they are drawn into affective and emotional alliances. Their relationship to music is inevitably based upon their emotions and internal connection to a particular song. Emotionally intense songs are even used during funerals to cue specific emotions from the audience

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20

Kaye, Bruce. "From a Colonial Chaplaincy to Responsible Governance: The Anglican Church of Australia and Its Ecclesiological Challenge." Ecclesiastical Law Journal 23, no. 1 (January 2021): 34–49. http://dx.doi.org/10.1017/s0956618x20000666.

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Habits and institutions gradually emerged in earliest Christianity. They were soon enrolled in the Roman empire and subsequently into various forms of Christendom. The English Christendom lasted many centuries and in the period of empire planted the Anglican Church in Australia. This Christendom model was fractured decisively in New South Wales in the first half of the nineteenth century. The recent Royal Commission into abuse in institutions has brought to light serious abuse in the Church and associated it with a form of clericalism. The Commission identifies this issue but does not offer an

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21

Burley, Stephanie. "Past Principals: “The Public Pervasive Presence of Powerful Women in the Church” in South Australia, 1880–1925." Paedagogica Historica 35, sup1 (January 1999): 339–52. http://dx.doi.org/10.1080/00309230.1999.11434948.

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22

Liew, Kai Khiun, and Angela Lee. "K-pop boot camps in choreographic co-creative labor." Global Media and China 5, no. 4 (December 2020): 372–88. http://dx.doi.org/10.1177/2059436420974935.

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The worldwide popularity of South Korean popular music has generated global consumer demand for variations of its grueling training regimen offered by talent recruitment agencies and dance studios. Using the case study of the South Korean popular music boot camps offered by the Australia-based agency, The Academy, this article seeks to frame these performative engagements along more cosmopolitan notions of choreographic co-creative labor. In contrast to the highly competitive South Korean popular music machinery, participation in these boot camps can be characterized as affective prosumer “fre

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23

Coaldrake, Kimi. "Engaging History and Negotiating National Identity with Miki'sConcerto Requiem(1981) at the 18th Biennial Festival of Arts in Adelaide, South Australia." Musicology Australia 35, no. 1 (July 2013): 66–85. http://dx.doi.org/10.1080/08145857.2013.761100.

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24

Said, Shannon. "White Pop, Shiny Armour and a Sling and Stone: Indigenous Expressions of Contemporary Congregational Song Exploring Christian-Māori Identity." Religions 12, no. 2 (February 16, 2021): 123. http://dx.doi.org/10.3390/rel12020123.

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It has taken many years for different styles of music to be utilised within Pentecostal churches as acceptable forms of worship. These shifts in musical sensibilities, which draw upon elements of pop, rock and hip hop, have allowed for a contemporisation of music that functions as worship within these settings, and although still debated within and across some denominations, there is a growing acceptance amongst Western churches of these styles. Whilst these developments have taken place over the past few decades, there is an ongoing resistance by Pentecostal churches to embrace Indigenous mus

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25

Joseph, Dawn. "Tertiary educators’ voices in Australia and South Africa: Experiencing and engaging in African music and culture." International Journal of Music Education 33, no. 3 (January 17, 2014): 290–303. http://dx.doi.org/10.1177/0255761413516063.

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26

Ballantine, Christopher. "Concert and Dance: the foundations of black jazz in South Africa between the twenties and the early forties." Popular Music 10, no. 2 (May 1991): 121–45. http://dx.doi.org/10.1017/s0261143000004475.

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The explosive development of a jazz-band tradition in South African cities from the 1920s – closely allied to the equally rapid maturation of a vaudeville tradition which has been in existence at least since the First World War – is one of the most astonishing features of urban-black culture in that country in the first half of the century. Surrounded by myriad other musics – styles forged by migrant workers; traditional styles transplanted from the countryside to the mines; petty bourgeois choral song; music of the church and of western-classical provenance – jazz and vaudeville quickly estab

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27

Hatoss, Anikó. "Language, faith and identity." Australian Review of Applied Linguistics 35, no. 1 (January 1, 2012): 94–112. http://dx.doi.org/10.1075/aral.35.1.05hat.

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While most language-planning and policy (LPP) studies have focussed on language decisions made by government bodies, in recent years there has been an increased interest in micro-level language planning in immigrant contexts. Few studies, however, have used this framework to retrospectively examine the planning decisions of religious institutions, such as “ethnic” churches. This paper explores the language decisions made by the Lutheran church in Australia between 1838 and 1921. The study is based on archival research carried out in the Lutheran Archives in Adelaide, South Australia. The paper

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28

Martin, Toby. "Dougie Young and political resistance in early Aboriginal country music." Popular Music 38, no. 03 (October 2019): 538–59. http://dx.doi.org/10.1017/s0261143019000291.

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AbstractCountry music has a reputation for being the music of the American white working-class South and being closely aligned with conservative politics. However, country music has also been played by non-white minorities and has been a vivid way of expressing progressive political views. In the hands of the Indigenous peoples of Australia, country music has often given voice to a form of life-writing that critiques colonial power. The songs of Dougie Young, dating from the late 1950s, provide one of the earliest and most expressive examples of this use of country music. Young's songs were a

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29

Phillips, Stephen. "Aversive behaviour by koalas (Phascolarctos cinereus) during the course of a music festival in northern New South Wales, Australia." Australian Mammalogy 38, no. 2 (2016): 158. http://dx.doi.org/10.1071/am15006.

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The effects of short-term disturbances that result in changes to movement patterns and/or behaviour of wildlife are poorly understood. In this study the movements of seven koalas were monitored before, during and after a five-day music festival. During the monitoring program koalas occupied home-range areas of 0.6–13 ha with one or more core areas of activity. Aversive behaviour in the form of evacuation of known ranging areas was demonstrated by three koalas that had core areas within 525 m of the approximate centre of the festival area, the associated responses comprising movements that were

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30

Parker, Murray, and Dirk H. R. Spennemann. "For Whom the Bell Tolls: Practitioners’ Views on Bell-Ringing Practice in Contemporary Society in New South Wales (Australia)." Religions 11, no. 8 (August 17, 2020): 425. http://dx.doi.org/10.3390/rel11080425.

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For centuries, religious buildings have been using bells to call the faithful to prayer. Bell-ringing activity on church premises does not serve a purely religious function, however, as people in the community may perceive this activity secularly, attributing their own meanings and significances towards these sounds. If bell ringing (or the actual sound) were found to have great significance to a specific community, denomination, or a regionality bracket, this may have future implications in any management of these resources. There is a need to hear the voices of the actual practitioners and t

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31

Kealiinohomoku, Joann W., and Alice Marshall Moyle. "Music and Dance of Aboriginal Australia and the South Pacific: The Effects of Documentation on the Living Tradition." Ethnomusicology 39, no. 2 (1995): 277. http://dx.doi.org/10.2307/924430.

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32

Chavin, M. "Bright, R. (1991). Music in Geriatric Care: A Second Look. New South Wales, Australia: Music Therapy Enterprises. 135 pages. ISBN 0-646-04685-3." Music Therapy Perspectives 12, no. 2 (January 1, 1994): 136. http://dx.doi.org/10.1093/mtp/12.2.136-a.

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Cain, Melissa, Lauren Istvandity, and Ali Lakhani. "Participatory music-making and well-being within immigrant cultural practice: exploratory case studies in South East Queensland, Australia." Leisure Studies 39, no. 1 (February 21, 2019): 68–82. http://dx.doi.org/10.1080/02614367.2019.1581248.

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34

Gummow, Margaret. "Music and dance of Aboriginal Australia and the South Pacific: The effect of documentation on the living tradition." Musicology Australia 19, no. 1 (January 1996): 79–81. http://dx.doi.org/10.1080/08145857.1996.10416549.

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35

Foster, Neil. "The Bathurst Diocese Decision in Australia and its Implications for the Civil Liability of Churches." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 14–34. http://dx.doi.org/10.1017/s0956618x1600106x.

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In the New South Wales Supreme Court decision of Anglican Development Fund Diocese of Bathurst v Palmer in December 2015, a single judge of the court held that a large amount of money which had been lent to institutions in the Anglican Diocese of Bathurst, and guaranteed by a letter of comfort issued by the then bishop of the diocese, had to be repaid by the bishop-in-council, including (should it be necessary) levying the necessary funds from the parishes. The lengthy judgment contains a number of interesting comments on the legal personality of church entities and may have long-term implicat

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36

Ward, James C. "The Lord Will Make a Way Somehow: Strategies for Cross-Cultural Music and Worship." Review & Expositor 109, no. 1 (February 2012): 39–50. http://dx.doi.org/10.1177/003463731210900106.

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With neighborhoods shifting racially and economically, churches are challenged with meeting the new population with relevant and culturally meaningful worship music. Ethnic groups are diverse within themselves as well, with black and Latino peoples having disparate tastes and traditions from Church of God in Christ to South American Evangelicals. Congregations must have strong pastoral leadership and competent, spiritually alert musicians and singers. Although the leadership may want more effective outreach through music, it requires trained musicians, often in jazz, to educate the musicians a

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37

Knight, Frances. "Anglican Worship in Late Nineteenth-Century Wales: a Montgomeryshire Case Study." Studies in Church History 35 (1999): 408–18. http://dx.doi.org/10.1017/s0424208400014170.

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In 1910, the Royal Commission on the Church of England and the Other Religious Bodies in Wales and Monmouth revealed that the Church of England was the largest religious body in Wales, and attracted over a quarter of all worshippers. This indicated a significant improvement in the Church’s fortunes in the previous half century, and a different picture from that which had emerged from the 1851 Census of Religious Worship, which had suggested that the established Church had the support of only twenty per cent of Welsh worshippers. The purpose of this paper is to shed some light upon the Church’s

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Baker, Sarah, and Alison Huber. "Locating the canon in Tamworth: historical narratives, cultural memory and Australia's ‘Country Music Capital’." Popular Music 32, no. 2 (May 2013): 223–40. http://dx.doi.org/10.1017/s0261143013000081.

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AbstractThis article concerns the regional city of Tamworth, New South Wales, Australia, a place that prides itself on its reputation as Australia's home of country music. We consider the ongoing memorialisation of country music in Tamworth, and how the processes associated with the project of articulating country music's past work to create and maintain something that can be recognised (and experienced) as a dominant narrative or an Australian country music ‘canon’. Outlining a number of instances in which the canon is produced and experienced (including in performances, rolls of honour and m

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39

Dimopoulos-Bick, Tara, Kim E. Clowes, Katie Conciatore, Maggie Haertsch, Raj Verma, and Jean-Frederic Levesque. "Barriers and facilitators to implementing playlists as a novel personalised music intervention in public healthcare settings in New South Wales, Australia." Australian Journal of Primary Health 25, no. 1 (2019): 31. http://dx.doi.org/10.1071/py18084.

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Listening to personalised music is a simple and low-cost intervention with expected therapeutic benefits, including reduced agitation, stress responses and anxiety. While there is growing evidence for the use of personalised music as a therapeutic intervention, there has been little investigation into processes and strategies that would support the implementation of playlists. The aim of this study was to identify the perceived barriers and facilitators to implementing personalised playlists on a large scale in public healthcare settings. A mixed-methods approach was used to evaluate the feasi

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40

Bowers, Roger. "Aristocratic and Popular Piety in the Patronage of Music in the Fifteenth-century Netherlands." Studies in Church History 28 (1992): 195–224. http://dx.doi.org/10.1017/s0424208400012456.

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It has always been recognized that during the fifteenth century the vigorous and affluent commercial towns of the Low Countries served as centres of artistic excellence, especially in respect of painting and of manuscript production and illumination. That the region was no less fertile a generator of practitioners and composers of music—especially of music for the Church—has also long been appreciated. If for present purposes the Low Countries be defined—rather generously, perhaps—as the region coterminous with the compact area covered by the six dioceses of Thérouanne, Arras, Cambrai, Tournai

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Stephens, Randall J. "“Where else did they copy their styles but from church groups?”: Rock ‘n’ Roll and Pentecostalism in the 1950s South." Church History 85, no. 1 (February 29, 2016): 97–131. http://dx.doi.org/10.1017/s0009640715001365.

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Church leaders and laypeople in the US went on the defensive shortly after rock and roll became a national youth craze in 1955 and 1956. Few of those religious critics would have been aware or capable of understanding that rock ‘n’ roll, in fact, had deep religious roots. Early rockers, all southerners—such as Elvis Presley, Johnny Cash, Little Richard, Jerry Lee Lewis, and James Brown—grew up in or regularly attended pentecostal churches. Pentecostalism, a vibrant religious movement that traced its origins to the early 20th century, broke with many of the formalities of traditional protestant

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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.

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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of bro

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Parker, Murray, and Dirk HR Spennemann. "Anthropause on audio: The effects of the COVID-19 pandemic on church bell ringing and associated soundscapes in New South Wales (Australia)." Journal of the Acoustical Society of America 148, no. 5 (November 2020): 3102–6. http://dx.doi.org/10.1121/10.0002451.

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Shelemay, Kay Kaufman, Peter Jeffery, and Ingrid Monson. "Oral and written transmission in Ethiopian Christian chant." Early Music History 12 (January 1993): 55–117. http://dx.doi.org/10.1017/s0261127900000140.

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Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linke

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Bennett, Cary. "Challenges facing regional live music venues: A case study of venues in Armidale, NSW." Popular Music 39, no. 3-4 (December 2020): 600–618. http://dx.doi.org/10.1017/s0261143020000483.

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AbstractThis article draws from a wider research project undertaken in 2018 in Armidale, a small regional city in New South Wales (NSW) Australia, to explore the challenges commercial venues face in presenting and maintaining a regular live music programme. An analysis of the main themes suggests that the issues regional venues encounter are often qualitatively and/or quantitatively different from those facing their urban counterparts. This research found that regulatory issues, such as licensing, planning and noise, were not considered major impediments to regularly hosting live music. Rather

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46

Saucier, Catherine. "Johannes Brassart’s Summus secretarius." Journal of Musicology 34, no. 2 (2017): 149–81. http://dx.doi.org/10.1525/jm.2017.34.02.149.

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The motet Summus secretarius remains an enigma in the polyphonic output of the south Netherlandish composer Johannes Brassart (ca. 1400/5–1455). While extant sources (I-Bc Q15 and GB-Ob 213) attest to Brassart’s authorship, the message and function of this motet have long perplexed musicologists seeking to identify the work’s elusive subject and understand its cryptic language. Who is the “highest secretary” hailed at the outset, and what is this figure’s relationship to the biblical and cosmological references in the ensuing lines? Summus secretarius reveals its secrets when examined within t

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Veblen, Kari K., Nathan B. Kruse, Stephen J. Messenger, and Meredith Letain. "Children’s clapping games on the virtual playground." International Journal of Music Education 36, no. 4 (May 14, 2018): 547–59. http://dx.doi.org/10.1177/0255761418772865.

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This study considers children’s informal musicking and online music teaching, learning, playing, and invention through an analysis of children’s clapping games on YouTube. We examined a body of 184 games from 103 separate YouTube postings drawn from North America, Central and South America, Europe, Africa, Asia, Australia, and New Zealand. Selected videos were analyzed according to video characteristics, participant attributes, purpose, and teaching and learning aspects. The results of this investigation indicated that pairs of little girls aged 3 to 12 constituted a majority of the participan

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Stevens, Robin S. "Pathfinder and Role Model: Ada Bloxham, Australian Vocalist and Tonic Sol-fa Teacher." Journal of Historical Research in Music Education 39, no. 2 (January 18, 2017): 131–47. http://dx.doi.org/10.1177/1536600616669360.

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The Australian mezzo-soprano Ada Beatrice Bloxham (1865–1956) was the inaugural winner (in 1883) of the Clarke Scholarship for a promising musician resident in the Colony of Victoria to study at the Royal College of Music in London. She was the first Australian to enrol at the Royal College of Music and to graduate as an Associate of the College in 1888, and she was the first woman to be awarded a Fellowship of the Tonic Sol-fa College, London, also in 1888. After a period teaching and performing in Japan (1893–1899), she married and lived variously in South Africa, England, and France, return

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Young, Marisa. "From T.T. Reed’s Colonial Gentlemen to Trove: Rediscovering Anglican Clergymen in Australia’s Colonial Newspapers." ANZTLA EJournal, no. 11 (April 19, 2015): 74–88. http://dx.doi.org/10.31046/anztla.vi11.268.

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T. T. Reed’s pioneering book on the lives of Anglican clergymen in South Australia is still an important guide to the contribution made by these men to the expansion of educational opportunities for children. However, the development of Trove by the National Library of Australia has provided new ways of tracing the educational activities of Anglican clergymen in Australia. Researchers have frequently acknowledged the importance of the roles played by Protestant ministers of religion in the expansion of primary and secondary education during the nineteenth century. Much of the focus of this res

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Stevens, Kate, Gary McPherson, and Denis Burnham. "7 th International Conference on Music Perception & Cognition (ICMPC7), July 17 —21, 2002, University of New South Wales, Sydney, Australia." Research Studies in Music Education 16, no. 1 (June 2001): 73–74. http://dx.doi.org/10.1177/1321103x010160010101.

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