The extreme metal subculture is a collective of musical genres that are generally more sonically aggressive and experimental than heavy metal. This dissertation argues that extreme metal and its accompanying culture can be beneficial to young Black musicians and fans, as it allows for more creative freedom for artists to express themselves within a music culture that on the surface, is concerned more with the music than the visual aesthetics that drive mainstream music genres. However, through my own experience as a Black woman metal fan, I also believe that anti-black racism can be a distinct detractor in active participation within this music culture that because of its absence in mainstream popular music culture, is dependent on its listening audience to stay even more independent.With each chapter, I look at various issues to demonstrate these ideas while also acknowledging that extreme metal shares some of the same sociocultural complications as heavy metal, such as racism, misogyny, anti-Semitism, and homophobia. I explore how black participants who are currently involved in their respective scenes find freedom and individualism despite the challenges they could face. This dissertation is interdisciplinary in nature, as I refer to scholarship from several disciplines to explore how, despite the reluctance from scholars to properly acknowledge the contributions of African American within heavier variations of rock n’ roll, there are sonic, lyrical, and philosophical correlations between the freedom expressed within the music and lyricism of blues music, as well as in Avant Garde jazz stylings, and extreme metal. My methodological process was grounded on providing the “subaltern” a voice: It was crucial to offer space to Black musicians within extreme metal genres to document not just their musical experiences, but their abilities to work within a music culture that has been historically marked as “white-centric” in its music and its aggression. This is no easy feat, but I argue that with each year, there are more Black artists getting involved within their respective extreme music scenes as musicians, fans and industry workers who work behind the scenes as journalists, photographers, and tour managers. I also provide anecdotes from my own experiences as a longtime fan, a music journalist and my knowledge that was gained through my previous work researching and writing a book on the experiences of Black women within the heavy metal, hardcore and punk scenes. Through interviews and examples from my experiences covering extreme heavy metal concerts and festivals, this dissertation effectively blends scholarship and real-life examples that I believe encapsulates the issues that Black extreme metal participants are presently experiencing. I conclude my dissertation with suggestions about the ways in which Black fans can participate within a music culture that is marked with the current political and social climate. By noting that extreme metal genres have been used as a vehicle by White Nationalist groups to recruit members, as well as in sharing disinformation, I provide ideas that participants can use to ensure their safety to enjoy the music they are passionate about. Overall, my philosophy is that extreme metal is not only an enjoyable music but can also be a vehicle for progressive change: The aggression and the energy has been a lifesaver for myself and all my interlocutors as a method to acknowledge and release the frustrations and anger that we feel in living in an unjust society. I am especially concerned with Black youth, as expressions of anger omitted within public spaces could potentially lead to violence enacted on their bodies. Extreme metal allows Black youth to express these emotions within spaces that are shared with a myriad of people from various backgrounds, but we must find productive ways to deter Black youths from internalizing their pain and anger and exploring and advocating for healthy ways they can express these emotions with others who share the same feelings. While these extreme metal scenes come with their own complications, I hope this dissertation serves as a beginning in exploring alternative ways to express our own individuality in whatever manner we choose to.

This thesis examines the nature of long-term absolute pitch memory—an ability traditionally assumed to belong only to absolute pitch (AP) possessors—by testing for evidence of this memory for “standard” frequencies in musicians without AP. Standard frequencies, those based on the equally tempered system with A = 440 Hz, are common in the sonic environment of the Western college musical education, and thus could have the opportunity to penetrate listeners’ long-term memories. Through four experimental tasks, this thesis examines musicians’ ability to recognize and produce frequencies from the set of equally tempered frequencies based on A = 440 Hz, without regard to those musicians’ pitch-labeling abilities. The experimental tasks also compare freshmen with seniors to test if exposure to standard frequencies during a college musical education engrains standard frequencies in long-term memory. The results suggest that musicians without AP cannot distinguish between standard and nonstandard frequencies during listening tasks, but they may be able to recall them without prompting when singing familiar folk songs. However, musical training during the college years does not seem to improve these abilities. Further experimentation is needed to corroborate the results, including modifications to the current tasks and methodology, as well as a larger subject size.

A research report submitted in partial fulfilment of the requirements for the degree of Master of Arts (Sociology) / Can there ever be a space for radical Black performativity, by which I mean, a type of Black performance that is a challenge to, and not just a reiteration of (including in others’ enjoyment of it) the anti-Blackness of the world? This project – film and conceptual essay - investigates the limits and boundaries of this question and it does so through kwaito: a uniquely South African post 1994 musical and cultural phenomenon that is specifically born from the experiences of township life and of Blackness in South Africa. It does so as a way to think about the validity of the proposition put forward by Black Studies (mainly in Afro-pessimism) that violence in the modern world underwrites the Black person’s capacity to think, act, and exist spatially and temporally, this is in opposition, say, to Fred Moten’s Black Optimism, that holds that ‘objects’, that is to say Blacks, can and do resist and they do so through performance. This project then enters the debate in Black Studies through a questioning of the ‘authenticity’ of Black radical performativity and cultural practices and it reads kwaito as a Black cultural performative practice that is a form of fugitivity. This paper looks at some of the more hopeful, humanistic interpretations of Black aesthetics and proposes as a challenge that we rather think about and read kwaito as something close to a deranged apocalyptic response to anti-Blackness, that does not offer answers, and is a movement that operates as a form of fugitivity that unveils the quotidian and banal subjectivity of Black township life in South Africa post 1994. / NG (2020)

The thesis intends to describe the life and work of Khabi Mngoma, protagonist of black music education in South Africa (latter half of the twentieth century), with reference to historical, socio-political, anthropological, educational and musicological aspects. His musical development from a mere participator in musical activities of his environment to a dominantly influential initiator of cultural and musical activities and education programmes on a national scale, is investigated. The study is presented in thirteen chapters: the first three chapters explore the musical influences of Khabi Mngoma's childhood (in the township-, school-and rural environment respectively), and the musical influences of his early adulthood. Particular, reference is made to his first academic musical studies in Western classical music, and the arousing of his interest in the academic study and performance of African music. The following nine chapters describe Khabi Mngoma's cultural and music educational activities (1948 - 1990) and explore the growing recognition of him as a cultural and music educational leader in South Africa. This period of Khabi Mngoma's life and work is divided into five periods: his work in Orlando, Soweto and Johannesburg during the years of his association with the Orlando High School (1948 - 1952; the first period); the second period refers to Khabi Mngoma's Social and Cultural work for the National War Memorial Health Foundation (1953 - 1957); the third, fourth and fifth periods relate to Khabi Mngoma's cultural and educational activities associated with the periods of employment by the Johannesburg City Council (1957 - 1964; third period), Dorkay House (Union Artists) and Reckitt & Colman (1965 - 1975: simultaneous employment; fourth - period), and finally the University of Zululand (1975 - 1987; the fifth period). The fifth period continues into the years following his retirement in 1987, with his influence on a national scale continuing to be established through various significant involvements, discussed in this study. The decision to arrange Khabi Mngoma' s adult life and career into five periods needs explaining. I am aware that human endeavor can never be neatly compartmentalized, because so many aspects of such endeavour overlap. This format is not intended to imply a rigid delineation; it is derived from the chronological arrangement of my material, and is intended to guide the reader through this study.

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Hendrick ter Brugghen (1588-1629), a Dutch Baroque painter, is known as one of the more prominent artists among the Utrecht Caravaggisti, so-named for the city in which he worked and as a follower of Caravaggio. The Caravaggesque style swept through Northern Europe during the cusp of the sixteenth and seventeenth centuries, and genre scenes of half-length figures could be found in every art fair and open market. The label of Utrecht Caravaggisti, however, is a limiting descriptor for ter Brugghen, who created works in response to the changing art market and tastes of a growing Dutch middle class, not motivated solely out of admiration for the Italian painter and his style. Hendrick ter Brugghen’s works featuring musicians at play are prime examples of how an artist in the competitive art market of the northern Netherlands engaged the viewer in a multitude of ways. With the rise of the middle-class merchants, professionals, and city officials, as well as the establishment of music and art academies, the subject of lower class musicians likely would have appealed to a range of buyers. Ter Brugghen’s use of half-length figures find their roots in earlier Dutch and Flemish artists, such as Hieronymus Bosch and Quentin Massys, who preceded Caravaggio in this type of composition by nearly a century, and certainly would have appealed to the market of a newly formed Dutch Republic seeking its own artistic lineage. Ter Brugghen employed allegorical themes and invoked a modern and vernacular variant of the pastoral mode in his string musicians, which would have been instantly recognizable to the learned buyer. In addition to engaging the viewer on a contemplative level, I shall argue that ter Brugghen’s musical compositions also enticed the viewer by activating his innate ideasthetic responses through visual cues and multisensory stimulation. By examining ter Brugghen’s musician paintings within the context and history of Dutch art production, we can more fully understand how his works engage the viewer so effectively and how they extend well beyond a dialogue with Caravaggio to assert his own inventiveness and modernity. / Art History