Thesis (MMus (Music))--University of Stellenbosch, 2009. / The goal of this study is to explore three different models that three selected university choirs chose to accommodate diversity: two choirs with different identities existing independently alongside each other on one campus (model A), one choir, implementing diversity (model B) and one choir with a Eurocentric character (model C). Each university was treated separately, collecting qualitative data to provide historical insight into the choir, to determine profiles of the relevant conductor(s) and choristers and to determine the management body’s views regarding the role of the choir(s) within the institution. Information on repertoire indicates preference for musical styles, favouring an African or Western perspective or showing measures of cultural adaptability. Data was collected from choristers, conductors, organisers and university representatives by questionnaires and personal interviews as well as historical data in the form of concert programmes of the selected university choirs. The research findings indicated that the three universities concerned chose to handle their cultural diversities in completely different ways, resulting in creating unique choral identities which are evident in aspects such as repertoire, choristers’ experience and the support from the institution.

Thesis (MMus) – Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis considers the creative process involved in the composition and performance of new music for the horn. It sets out to describe the challenges and opportunities for composers and performers in this process and the value of collaboration between the two parties. There is a limited body of chamber music that includes the horn in South Africa, possibly because composers are not sufficiently acquainted with the complexities of this instrument and are hesitant to embark on a journey into the ‘unknown’. With few South African horn players devoting themselves to the performance of chamber music and particularly new music, little engagement has taken place between horn players and composers in the pursuit of new, idiomatic works for this instrument. This precipitated the researcher’s investigation into the composer-performer collaborative process, resulting in three commissions for chamber music including horn by South African composers Antoni Schonken, Keith Moss and Allan Stephenson. The collaborative process was central to these commissions in order to promote the concept of idiomatic horn writing. This research comprised three case studies, each documenting the creative process surrounding each commissioned work from inception of the work through the compositional process and rehearsals leading up to a performance. In order to generate a detailed report on each case study, data were collected throughout by means of reflective journaling and audio recordings, supplemented by interviews with participant composers and performers. The research revealed numerous technical intricacies composers need to be familiar with when writing for horn, and which may not be addressed in orchestration texts or other literature. Horn players may also be confronted with unconventional writing with new musical and technical challenges. Collaboration was shown to be of immense value in guiding the composer towards appropriate and effective writing for the horn, with the expertise of the performer being a source of knowledge for the composer. One of the main benefits that accrued to the performer through the collaborative process with the composer was the acquisition of valuable interpretative insights into the work to be performed. / AFRIKAANSE OPSOMMING: Hierdie tesis stel ondersoek in na die kreatiewe proses rakende die samestelling en uitvoering van nuwe horingmusiek. Daar word gesoek na ‘n beskrywing van die uitdagings en geleenthede waarmee komponiste en kunstenaars in so ‘n proses te make het en die waarde van samewerking tussen bogenoemde twee partye. In Suid-Afrika is daar ‘n beperkte hoeveelheid kamermusiek waarby die horing ingesluit word. Die rede wat hiervoor aangevoer kan word, is dat komponiste waarskynlik nie oor genoegsame kennis beskik rakende die fynere tegniese aspekte van horingspel nie. Hul is gevolglik huiwerig om met die onbekende te eksperimenteer. Aangesien weinig Suid-Afrikaanse horingspelers belangstel in die uitvoering van kamer- en veral nuwe musiek, bestaan daar min betrekkinge tussen horingspelers en komponiste in die soeke na nuwe, eiesoortige werke vir hierdie instrument. Bogenoemde het die navorser aangespoor tot ‘n ondersoek na ‘n komponis-kunstenaars medewerkingsproses. Die eindproduk was drie kamermusiek-opdragwerke (horing ingesluit) deur die volgende Suid-Afrikaanse komponiste: Antoni Schonken, Keith Moss en Allan Stephenson. Die medewerkingsproses was van kardinale belang tydens die skep van hierdie opdragwerke met die oog op die bevordering van eiesoortige horingkomposisies. Die navorsing het uit drie gevallestudies bestaan: die eerste studie het die kreatiewe proses van elke opdragwerk gedokumenteer vanaf die eerste pogings regdeur die komposisieproses en vooraf-repetisies tot die uitvoering van die werk. Data is deurgaans deur middel van reflektiewe joernaalinskrywings en oudio-opnames versamel ten einde’n gedetailleerde verslag van elke gevallestudie daar te stel. Bogenoemde is aangevul deur onderhoude met die betrokke komponiste en kunstenaars. Die navorsing het verskeie tegniese ingewikkeldhede uitgewys waarvan komponiste bewus moet wees wanneer daar vir die horing gekomponeer word. Hierdie fynere aspekte word dikwels nie in orkestrasietekste of ander literatuur behandel en bespreek nie. Horingspelers kan ook gekonfonteer word met onkonvensionele komposisies met nuwe musikale en tegniese uitdagings. Die samewerkingsproses tussen komponiste en kunstenaars was uiters waardevol; aangesien dit die komponis gehelp het om toepaslike en sinvolle werke vir die horing te komponeer met behulp van die kunstenaar se kundigheid en kennis. Deur die loop van die samewerkingsproses kon die kunstenaar veral baat by die waardevolle wenke van die komponis rakende van die uivoering van die betrokke werk.

M.A. University of the Witwatersrand, Faculty of Humanities (Journalism and Media Studies), 2012 / This research investigates the representation of kwaito in the Sunday Times between 1994 and 2001, a period of transition for South Africa and the South African media. Kwaito, a music phenomenon that began in the streets of townships, was an important social development. Initially, it offered a range of ways in which post-apartheid black youth could represent themselves and their lives, both good and bad. The Sunday Times, on the other hand, was a white establishment newspaper that needed to change to represent a wider community and provide a space for the inclusion of previously neglected areas of South Africa cultural life. My analysis of all the articles on kwaito published in the newspaper demonstrates that the paper increasingly covered kwaito musicians and events, but tended to confine this coverage to the gossip pages of the City Metro, an insert aimed at black readers. On the other hand, commentators in feature and commentary articles in the main body, who had the power as “cultural consecrators” to investigate the meaning of kwaito as a phenomenon, tended to dismiss it as debased form of expression by lost youngsters. This bears out the argument by Hebdige that youth subcultures tend to be accommodated and contained by the media through a process of converting them into mass-produced objects or through neutering them ideologically.

Thesis (MA. (African Languages)) --University of Limpopo, 2013 / Mushumo uno wo sumbedza ṱhalutshedzo dza nyimbo dza sialala dza Tshivenḓa, kukhethekanyele kwa nyimbo dza sialala, zwifhinga zwa u imba nyimbo dza sialala, tshakha dza nyimbo dza sialala dza Vhavenḓa na tsumbo dzadzo, vhathu vhane vha imba nyimbo dza sialala, zwilidzo na mutengo wa zwilidzo zwa nyimbo dza sialala, mishumo ya nyimbo dza sialala dza Tshivenḓa, nḓila dza u tsireledza nyimbo dza sialala dza Vhavenḓa uri dzi songo ngalangala.

Amakwaya refers to the tradition and performance practice of choirs in South Africa that emerged from the mission-schools in the nineteenth century and is manifest today in the annual competitions held by various Teachers' Associations or company-sponsored events like the National Choir Festival. This choral practice, combining Western music styles with African tradition, bears the marks - both social and aesthetic - of colonial and missionary influences, and is closely linked to the emerging black middle class, their process of negotiating identity, and their later quest for a national culture. Many aspects of contemporary amakwaya performance practice, it is argued, including the recent interest of many members of the amakwaya community in opera, can be understood through an analysis of the social dimensions of these choirs. Particular attention is given to the role played by competitions and the sectionalised repertoire. The criticisms made in this regard flow from an understanding of the social meaning and aesthetic thrust of the tradition, from the author's practical involvement with the choirs, and from extensive discussions with choristers and conductors. The first part of the thesis is concerned with identifying the role played by European values such as those of education and progress, in the self-understanding of the emerging missioneducated black South African elite in the second half of the nineteenth century. An initial tendency towards uncritical imitation and attempts at assimilation ended in the experience of rejection by the settler community and isolation. It was followed, in the last quarter of the nineteenth century, by a complex negotiation between traditional and modern values. With political, social and economic mobility restricted in white South Africa, the black middle class turned towards artistic expression such as choral singing in order to define and express a distinctively African concept of civilisation. In this process, amakwaya performance developed into a powerful means whereby class identity and consciousness could be constructed and communicated. The second part looks into the framework of amakwaya, and at the mission schools and colleges they attended and the competitions they organise. As a result of the practice of hymn singing, participation in a choir soon became an important part of the leisure time activities of the early mission converts. This formative phase of amakwaya is illustrated in a case study of one of the most influential schools in Natal, Adams College, near Amanzimtoti, where the first black South African School of Music was established. In order to promote the values important to the missionaries as well as their converts - discipline, progress, and success - competitions were encouraged at the mission stations. These became models for the competitions which today are the main feature of amakwaya practice. The voices of various members of the community are used to present a critical evaluation of the positive and negative aspects of present-day competitions. The last part of the thesis concentrates on amakwaya repertoire, particularly as it is represented at important choral competitions such as the National Choir Festival. This part also attempts to facilitate an understanding of the genesis, structure and aesthetic of the sectionalised repertoire, which consists of neo-traditional songs, Western compositions, and choral works composed by mission-educated musicians. Strict adherence to the sectionalised repertoire is a unique feature of amakwaya performance practice to the present day. / Thesis (Ph.D.-Music)-University of Natal, 2002.

The ratiep is a peculiarly South African trance-linked art form characterised by stabbings with sharp objects to the arms and other bodily parts, the piercing of the ear-lobes, the cheeks and the tongue by alwaan (skewers), the performance of certain standard dhikr to the accompaniment of the rebanna and dhol, and a highly stylized movement. The ratiep art form is rooted in Sufi Muslim traditions. Similar trance-linked art forms, called the dabos and Sufi ceremonies, exist in Sumatra and Syria respectively. These are all linked to Abdul Kader al-Jilani, founder of the Qadiriyyah Sufi fraternity. The South African variant of the art form also characterised by unusual self-mutilating acts, has been practised for more than 200 years, and started amongst the Cape Muslims. The literature provides historical evidence of the controversy regarding its "Islamic" nature, which has existed since the latter half of the previous century amongst South African Muslims. It has become dissociated from Islamic practices generally, and is regarded as bidat (innovatory). The South African Indian ratiep performance relates to its Cape Muslim counterpart. Both subgenres show a special relationship to the different genres and styles of music constituting South African Islamic and 'Cape Malay' music which are unique outflows of the cultural heritage, the social milieu and the enslaved, deprived and indentured work circumstances of early South African Muslims. In its vocal style the khalifa performance relates to qiraat and the secular nederlandslied; the latter is a transitional form between the sacred orthodox qiraat and the secular homophonic oulied. A voorwerk and giyerwee sharif precede respectively the Cape Muslim performance and its Indian counterpart. Like the ratiep, they have well-defined textual and musical forms. Ratiep musical instruments. the characteristic movement, the praboes (sharp instruments) and the bank with its decorations of flags add to the totality of the ratiep performance. Metaphysical and medical considerations are important in understanding the nature and purpose of the ratiep performance and the absence of bleeding; the results achieved thus far are still inconclusive. Ratiep acts are often seen as skilful swordplay and exhibitionism, rather than a physical testimony of faith. / Thesis (Ph.D.)-University of Natal, 1993.

The Grahamstown Festival has become a huge and complex annual celebration of the arts, transforming the small Eastern Cape city for ten days every year. However this event had very modest beginnings, as did music and festivals in the city of Grahamstown. From its early days Grahamstown showed strong signs of becoming an important cultural centre, presenting numerous musical concerts from 1812, the festival tradition in the city beginning in 1887. The modern arts festival, initiated in 1971, had a chequered history during the early and mid 1970's, weathering economic recession, petrol restrictions and a repressive and restrictive political atmosphere. However by 1979 the event had become established and popular enough to ensure continued success during the 1980's. The period 1980-89 was one of great growth and development for the festival regarding attendance, and the number and nature of productions presented. Music had always been an integral part of the festival, and for the first time its role in this artistic celebration is being examined. The impact of such an event is varied and far-reaching, and thus difficult to assess, but the thesis ends with an attempt to gauge the Festival's impact.

Please read the abstract in the section 03back of this document / Dissertation (MA (Biblical and Religious Studies))--University of Pretoria, 2007. / Biblical and Religious Studies / unrestricted

The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.

M.A. / During the latter part of the Eighties, a growing number of Afrikaans writers and musicians rebelled against the monolithic state of "Afrikaner-culture". The dissidents did not want to identify or be identified with the Apartheid government, and they tried alternative ways in which to live out their cultural heritage (Uys in Rathbone, 1989:25). This search for an "alternative" led to the coining of the term "Alternative Afrikaans Movement" (Altematiewe Afrikaanse Beweging) in the media. A part of the Afrikaner-culture had been appropriated by certain institutions that were seen as the "centre" (such as cultural, political and religious institutions). These institutions strove to create a monolithic culture of unity without taking into account that such "unity" may lead to stagnation of the cultural repertoire due to an abhorrence to change. Change is part of the dynamic processes of culture, and any change can be due to external and as internal factors. In the case of the Afrikaner-culture of the eighties external factors such as changes in the world politics, the fall of communism and economic sanctions, influenced the cultural centre. Internal change also played a pivotal role in the dramatic changes that Afrikaner culture underwent during the late eighties and the early nineties. The total control of the centre was rejected by entities such as the Alternative Afrikaans movement on the periphery of the culture. Theperi_phery challenged the centre with lyrics of Alternative Afrikaans Music as well as texts that were deemed "alternative" such as the novel Suidpunt-jazz by Andre Letoit. The centre _proposed an amalgamation of Afrikaner culture and Afrikaner power. The Alternative Afrikaans Movement can be likened to Degenaar's (1982:3) proposal of the morally-critical Afrikaner that wants to separate Afrikaner power and Afrikaner culture. In this study the basic premise is that culture cannot be seen as a static or isolated phenomenon. Vlasselaers (1997:14) describes the concept of culture as a poststructuralist discursive process between a multitude of networks. The complexity inherent to cultural construction has lead me to make use of systems theory in order to best accommodate the complexities. Many academics (such as Segers, Schmidt and Vlasselaers) have examined the phenomena of culture and cultural studies through literary studies "as it is inadequate to study literary texts in isolation from their contexts" (Schmidt, 1997:119). The systems theory operates as an instrument with which one may reconstruct a model of interacting items, i.e. a system. Themes voicing the rebellion of Alternative Afrikaans Movement can be discerned in the texts deemed "alternative". Thematic devices include the reappropriation of institutionalized cultural symbols such as the ox-wagon (ossewa), and the debunking of a canonized history. The Alternative Afrikaans Movement also took cognisance the socio-political milieu of the eighties into their texts in order to voice their dissatisfaction with the "official" silence maintained about the socio-political status quo. Ultimately, this investigation is a study of the workings of a "culture of difference" (Vlasselaers, 1996:17), honin_g an investigative instrument that can be applied to different cultural phenomena, including literature. This study sheds some light on the dynamics of Afrikaner-culture, and also on the invaluable role that diversity plays within a multicultural South African context.