Jola Initiation Ritual Essay

Dance has always been the focal point in which Africans are able to let free through movements of emotion. In this essay I will discuss the history of African Dance and its importance to the African Culture. Also will be discussing the general information of African dance, the different types of African dance and the ones that I like the most. Dance in the African culture is something that cannot be taken advantage of in the African Culture because it holds such a strong meaningful moment at the time of any occasion.

In this essay, I will compare and contrast two different sculptures from two different contexts of art. The first being an Olmec Colossal head (monument 1), from the context of “Art of the Americas,” and the second sculpture being ahead from Rafin Kura. The head from Rafin Kura comes from the context of “Art of Africa.” Both sculptures come from two different time periods and parts of the world. They also are both made with natural materials and have their own symbolic meaning.

1. How do the principal musical manifestations found in the sub-Saharan Africa reflect the collective community and encourage group participations?

“Remotely Global: Village Modernity in West Africa” by Charles Piot is a book based on the lives of the people of the remote village called Kabre located in Northern Togo. The author discusses the “vernacular modernity” of the people of Kabre village that has been influenced by a long tradition of encounters with outsiders that included the colonialists. The author provides an in-depth analysis with ethnographic details about the Kabre people as the author discusses a wide range of their culture and history that included houses and the structure of homestead, gender ideology, ritual like initiations, exchange system, and social relations (Piot 178).

Also, its past is well recognized, whatever has remained deserted up to today is the psychological inspection of the association among this technique of prevalent philosophy plus a significant mental, common and historical matters and circumstances which provided intensification towards it and is expressed by it. One major reason folk was special in the African American culture is because it’s a likeness of the distinct southern culture, past and social organization on the instruction and of confidences, doubts, politics also arrogances displayed by the people on the early stages of segregation. The composition of the African, English and Scottish mixed rapidly and effortlessly in the similar progression through groups mixed demographically and socially to form the essential culture. The composition from Germany and France modified justly with the folk custom. It seems that certain musical methods such as polkas from Europe, the melodies of the Hindu, Arabic and French settlers, practiced the same affiliation to the pleasing music essential all of the settlers practiced with regard to the essential philosophy; an assortment based on choice.

African influence is evident in African secular and religious practices, in instruments modeled after African instruments, and in the use of musical traits associated with Africa’s ethnic groups.

In Latin America, African music and dance did not rise to prominence in an unadulterated form, but rather one transformed by interactions with European styles in a process known as transculturation. Such an intricate transmutation occurs when cultures exchange aspects, including music, language, or dance, and mutually influence each other in both beneficial and adverse ways. John Charles Chasteen explores this concept in profound detail throughout National Rhythms, African Roots wherein he explains the origins of Latin American popular culture in a tale that spans centuries, continents, and race gaps. This radical transformation of culture is not removed from current events, but has become increasingly relevant with the rise of the internet and social media to serve as channels for such diverse interactions. After African and European dance and music were interwoven through transculturation, Latinos gradually embraced the hybrid rhythms as their own after being exposed to them at carnival street parades and clandestine dance clubs. Nonetheless, these interracial interactions were not completely free from racism and degradation to the African identity.

The calypso music that comes from a Trinidad musician is exciting, not on the ground of the blood that he carries in his veins but rather the historical, cultural, and religious favors that are brought together to ensure its production.

In a freezing class, two brilliant minds unlocked the fiery passion that is their talent one an artist the other a writer. Bringing to light a history long forgotten creating abstract thoughts arbitrary to our own. Komi Olaf the artist and Okey Ndibe the writer not only enlightening the class but also the world with each brush stroke and each word. Every creation stemming from the hands of these masters tell of issues at the heart of Africa from colonialism to existential dilemmas. Thru spoken word, hip-hop, art, music, poems and literature issues close at heart to the artists and to Africa are portrayed. This paper will focus on the art exhibit by Komi Olaf and Foreign Gods inc by Okey Ndibe as spoken by them during their discussion in the class on October 13th. Where the talks focused on the key course objectives being stereotypes, post-colonialism, youth culture, and resistance.

In this ethnographic research paper, I will illustrate the background and origin of flamenco music and dance. By observing Miguel Bernal and his group 's performance of flamenco music and dance on Feburary 25th at the Culver Center of the Arts, I will demonstrate the characteristics of flamenco music and dance and it 's influences to people 's cultural identities and values. I will also interview one of the audiences from the performance about her point of view to the flamenco music and dance.

This essay deals with the nature of a cross cultural encounter between the Benin people and Portuguese traders in the 15th and 16th centuries, which resulted in the depiction of Portuguese figures in Benin brass plaques. It will propose that this contact between people with different cultures was on the basis of 'mutual regard' (Woods, K. 2008, p. 16), and although the Portuguese had qualms about idolatry in Benin it will show that assumptions by Europeans up to the 20th century of the primitive nature of tribal African societies was inaccurate with regard to the Benin people, who had a society based on the succession of the King or 'Oba', a Royal Family and Nobility. The essay will finally suggest that Benin’s increase in wealth following

In this essay, I will be examining the musical genre of Afrobeat which was created by Fela Anikulapo Kuti. Afrobeat first came to be in the late 1960’s during the Civil Rights Movement in America. Fela Kuti a Nigerian, was able to create a genre that has change the way we view music today. Afrobeat is made up of two different words, “Afro” and “Beat”. “Afro” correlates with “African organized sound while beat is a rhythmic counting pattern in relation to such music” (Oikelome, 2013). Therefore, the meaning of Afrobeat is the unique African rhythmic patterns of such music. The coming of this genre is very interesting since the man behind it has quite a story.

In this course we have learned about all of the different cultures and their musical traditions. My favorite so far has had to be the west African music culture. They have a variety of different music, instruments, and dances to contribute to the reasons I liked this music culture so much. So, I have taken it upon myself to further my research on this particular musical group. I will compare and contrast a variety of different videos from the west African music culture and I will analyze how they connect to this culture.

Scholars have attempted to define music, and to be quite honest, it will be a huge challenge to try to weave a definition around the art that is music, because it is beyond definition. However, for the purposes of this work, we shall adopt the definition by Aluede & Eregare (2009), not because the definition is, in itself, complete, but because it captures the very essence of what we look for in the definition of music. Music, according to Aluede & Aregare (2009), is not only an organization of sound but also a symbolic expression of a social and cultural organization, which reflects the values, past and present ways of life of human beings. Also, Jones (1975), cited in Amana and Onogu (2015), defines music as “a language which encodes emotions, aspirations and people’s goals in autonomous and self-expressive arts forms.” These definitions are important in understanding music, because they highlight the fact that music does not only appeal to the feel-good emotion, it is not only used for entertainment; it is a valid form of social expression and this underscores the centrality of music in African socio-cultural life.

This afternoon, I went to the music concert hall where is located in the music building for the listening hour, a small noon-time concert which is performed by the staff and students from the music majors. Since it is a free noon-time concert, most of the audiences just wear the t-shirts and jeans to the concert. Dresses are not required for the concert. The performance today is given by the Ananda Jazz Ensemble. They have played “Running Away”, composed by Bob Marley; “Madalena”, composed by Ivan Linz; “Conejitos y Ananda”, composed by Abi Romero; “La Bikina”, composed by Ruben Fuentes; and “Chukaro”, also composed by Abi Romero. Because this is a Latin Americdan Journey, all of the music performed is jazz music. All pieces played in the concert are an ensemble of piano, bass, and drums. During the concert, I was trying to be a perceptive listener; I enjoyed the music with concentration and paid attention to the music’s unity and variety, such as the dynamics and tempos. I also tried to associate the music with a picture when I listened to it and understand the emotion in the music.