Wednesday, March 12, 2014

Critical Review on White's "Soukouss of Sell-Out?"

In this reading, White examines the relationship between commercialization and the understanding of culture and music as a local product that becomes commercialized. White specifically observes soukouss, defining it as "a particular form of Congolese music that targets primarily non-Congolese audiences." 
While White portrays soukouss as a form of music that is purposely marketed for foreign audiences, this view is challenged on pg. 45 when Loukassa ya Mbongo says, "There are more than 300 ethnic groups in the Congo . . . One group talks and the group next to them doesn't understand a thing . . . And there is one language that reunites us, Lingala. That is our advantage. When you're in Lumbumbashi you'll hear other music, but when we play soukouss it brings everyone together." While White may seem to believe soukouss is marketed for foreigners, does this quote show otherwise? Does it show that soukouss is actually a tool to unite a diverse Congo around a genre of music that can be identified with Congo as a whole rather than a specific group of people within Congo?

Saturday, March 8, 2014

Ethnographic Description

       The performance event I attended for my ethnographic description was “Contemporary African Dance with Jamal Jackson” through the Rhythm of Change event here at Brown. The event was held at the Ashamu dance studio. The audience consisted solely of Shandell and I who objectively observed from the audience seating area. We faced the performers, Jamal, and the drummers who were opposite of us. A very diverse group of individuals characterized the participants/performers. No racial or ethnic group dominated amongst the performers, mostly females participated but also a handful of males were present. Most participants were undergraduate students from Brown while some perhaps were not. Attendance was open to all but it seemed that a fee was required. While some participants attended with friends, a substantial number of people arrived individually. Experience level varied from beginners to more experienced dancers. Jamal, taught and led the performers, and helped guide the dancers through different movements and certain musical cues. The music was performed by four male drummers who were either African or of African-American descent, one of them being Seydou Coulibaly. Two of the drummers played by striking the drums by hand, one played two adjacent drums with sticks, and another played one drum with sticks.
Jamal began by explaining to the performers that he likes to “break from the traditional and do a more contemporary interpretation of dance.” He began by leading a warm-up of stretches to shake out and loosen up the muscles. Participants were either barefoot or wore socks and wore loose and comfortable clothing to allow movement. The warm-up was accompanied by music played by the drummers, who performed a steady musical accompaniment to the dance which seemed to be characterized by polyrhythm and a steady tempo. As the warm-up became more active, the musical tempo and volume increased. Jamal’s role was central in introducing new techniques of movement or dance. He started with simpler movements in the beginning and then moved onto more difficult sequences further into the event. Each new sequence was characterized by a different musical accompaniment to match the performance. It accented different sounds and signaling different cues. Jamal communicated to the dancers which movements to do, which notes to listen for through verbalizing them, and then he performed which movements matched what portion of the music. Dancers were broken into smaller groups when performing as they went down the studio and towards the drummers. They would first observe and motion along, but after enough time practicing they could sufficiently integrate it into a sequence of movements that fit together with the musical cues. These cues helped signaled certain foot or arm movements. It seemed to be a very integrated experience as the drummers looked to Jamal to know what rhythm to play, Jamal would convey to the dancers the movements to fit with the music, and the drummers and dancers would interact so that certain cues could help assist them through the performance. It was a very encouraging environment and a lot of effort was required by everyone participating in the experience.

       We were able to speak with some of the drummers at the end who gave us more details about their role and the instruments. We were told that the instruments they used were the djembe and the dun dun of West Africa, more specifically from Mali or Guinea. The djembe has three sounds that are played, while the dun dun has one sound which is used to keep a constant beat. Every drummer plays their own accompaniment and it all comes together as the music that was heard, but at times the djembe may improvise to match what the dancers are doing. The djembe follows what the dancers do, and the dancers follow the dun dun because it helps them keep their place. Overall it was an enjoyable experience and I would recommend it to others interested in African music and dance.

Monday, March 3, 2014

Critical Review on "Agbekor Music & Dance of the Ewe People"

In this article, the history and significance of the Agebekor, a traditional type of singing and drumming that originated as a war dance among the Ewe people, is discussed and the musical components of it are analyzed.
Something that stood out to me in the article was how the author conveyed Agbekor and the importance of lineage among the Ewe as sacrosanct. Yet on pg. 94 it seems that the tradition has been lost in many villages and has become a source of national sponsorship in Ghana as a professional performing-art troupe to attempt to maintain its significance. Has Agbekor, and other nationally sponsored performing-art troupes, lost touch with its cultural importance by becoming more formalized? In reference to the Agawu and Merriam articles, is it possible to convey the significance and uniqueness of Agbekor if the author continually makes use of an "Etic" ("outsider") viewpoint and "prescriptive notation" when he is analyzing/describing Ewe culture and Agbekor music?