This thesis explores the challenges (visual, aural, ethical, and spiritual) performers face when playing mbira dzavadzimu, a traditional Zimbabwean musical lamellophone, in a contemporary concert stage setting. In addition to examining historical, philosophical, and theoretical issues regarding changing performance practice and staging techniques in different contexts, the document includes analyses of mbira performances from internet video postings and documentary films. Analysis draws upon the personal testimonies of Zimbabwean musicians and involves the critique and application of theoretical perspectives of Adrienne Kaeppler, Richard Schechner, and Erving Goffman, among others. Results indicate that experimenting with stage set-up, utilizing technological enhancement, and encouraging audience-performer relationships creates an experience that is closer to that found in Zimbabwean mbira performances.

This thesis interrogates Andrew Tracey’s career as an ethnomusicologist and the significance of his research and publications on lamellophone (mbira) music of the Shona/Sena in Zimbabwe and Mozambique to subsequent scholarship of lamellophones throughout southern Africa. Through a survey of authors who have cited Tracey’s publications, this study assess how his use of the pulse notation transcription method and his theory of form and harmonic structure in mbira music, which he terms ‘the system of the mbira’ (A. Tracey, 1989) have influenced and contributed to the work of ethnomusicologists, musicologists and composers. Further this research evaluates the impact on subsequent publications by other scholars of Tracey's technical analysis of mbira music. Organizing and indexing Andrew Tracey's field collection in the ILAM archive gave direct knowledge of the scope of his work. The thesis consists of six chapters. The first chapter contains a general introduction to the thesis and outlines the goals of the research. Chapter Two presents a biographical sketch of Andrew Tracey. A general introduction to the lamellophone (mbira) family of musical instruments in Zimbabwe and elsewhere in Africa is presented in Chapter Three, which also addresses the social function of lamellophone music. Chapter Four gives a summary of Andrew Tracey’s research on the Shona mbira (his publications, recordings, films etc), and it analyzes his theory - “The system of the mbira” - in which he defines the form and structure of mbira music. Chapter Five examines the impact of Andrew Tracey’s research and publications on mbira music to subsequent scholarship and makes an analysis and evaluation of the significance of his contribution to the body of knowledge of the instrument and its music. In addition I relate my personal experiences with mbira music as a Shona person and mbira player and give my opinions on Tracey’s and subsequent scholars’ theories on mbira music. Chapter Six concludes with a summary of outcomes of this research. Basing on the analyses of presented data, it is deduced that, despite a few shortcomings, Andrew Tracey’s research on mbira music is crucial for it laid the groundwork for subsequent mbira scholarship.

The research was based on a comparison of traditional African and software-based staff notation methods in the teaching of the nyunga nyunga mbira to two grade six classes in the Arts and Culture learning area at Pretoria Chinese School in South Africa. The experiment involved 30 pupils whom the researcher exposed to the nyunga nyunga mbira an African musical instrument. The classes had 15 learners each with grade 6L as the control group and grade 6M the experimental one. The research was conducted during the Arts and Culture lessons from 9 September 2010 to 10 November 2010. The nyunga nyunga mbira tune Kukayiwa with four variations was taught to both the control and experimental groups. Whereas the control group was taught to play the instrument through the rote method, the experimental received instruction using the computer-assisted approach. Proceedings in each of the teaching sessions were diarized. Audio and video recordings and photographs of pupils’ activities were also undertaken. An assessment of the pupils’ performance in both the control and the experimental groups was done to ascertain the effectiveness of each of the methods being researched. The results showed that both methods were effective in the teaching of the nyunga nyunga mbira. In terms of pupils’ performance the methods had the same impact upon the learners. However, the pupils in the control group started off with a better performance than their counterparts in the experimental group. The experimental group became more consistent than the control group towards the end of the research. The research findings also indicate that the pupils involved in this research liked the inclusion of the nyunga nyunga mbira in the Arts and Culture lessons. The instrument proved that it could fit well in the core components of the Arts and Culture learning area which are art, dance, drama and music. The nyunga nyunga mbira music performed during the research was effective in storytelling, dance, movement and drama, especially with the extra afternoon session learners. Even though the computer-assisted method began to yield consistent performance among the learners it was concluded that neither of the two methods was better than the other. Nonetheless it is recommended that further research be conducted and more time be allocated to this kind of research to verify the method that may hold more advantages for the learners in the performance of the nyunga nyunga mbira. Additional information available on a CD stored at the Merensky Library on Level 3. / Dissertation (MMus)--University of Pretoria, 2012. / Music / unrestricted

Thesis (M.Mus.)-University of KwaZulu-Natal, Durban, 2009. / Full text also available online. Scroll down for electronic link.

Mbira dzavadzimu music and performance practice has been in existence since the pre-colonial era. It played a crucial role in ritual and non-ritual activities of the Shona people of Zimbabwe. However, political, social and global influences as well as technological advancement have resulted in change of context and performance practice. Unfortunately, these have not been recorded for future generations. The major aim of the study is therefore to examine the change of context and performance practice of mbira dzavadzimu in Zimbabwe. This was achieved by reviewing mbira dzavadzimu music and performance practice within the modern setting of dandaro. I looked at change from a theoretical lens of the theory of diffusion, syncretism and mediatisation. The study was in the qualitative form superimposed on some case studies. Unstructured interviews, participant and non-participant observations were the main instruments used to collect data from both traditional and modern mbira performances. Data was also collected from museums, archives, radio and television stations. The study established that the changes in context and performance practice of mbira dzavadzimu in Zimbabwe were to a larger extent due to foreign influences such as colonialism, the coming of missionaries, modernisation, urbanisation, commercialisation, mediatisation, the use of modern technology and institutionalisation. Due to the aforementioned influences, the environmental settings, the change of context from sacred to secular, the relationship with ancestral spirits, musical practices, performance situations and quality of sound, have been modified and adjusted in response to the influences of the globalised world’s ever changing audience and performance space. In short, this has resulted in a shift of mbira performances from its traditional to modern settings, from the village to the city and onto the international scene with a new performer-audience setting. Various innovations were carried out on the instrument and its music as a result of the advent of modern technology. The use of microphones, modern amplification systems, recording studios, radio and television broadcast, audio and video cassettes, CDs, DVD, teaching of the instrument using audio and video instructional models and the use of internet sites in learning how to play mbira dzavadzimu and other instruments have become a reality. It has been evident from the study that urban and rural areas take up change in different ways and that in the former change is more pronounced than in the latter. Urban area communities are more “developed” than their rural counterparts because the former are more exposed to technological influences and the commercialisation of music. The study has also established that Zimbabwean mbira music is a good example of modern transculturality. The instrument and its music have played a major role in breaking down cultural boundaries and bringing the people of the world together for purposes of performing on the instrument. From the findings of this study, I attribute most of the changes to technologisation, for most of the changes that have taken place on mbira dzavadzimu were a result of the highly technologised way of life Zimbabweans now lead.

The relationship between mbira dzavadzimu mode and Zezuru Spirit Possession. This thesis investigates the relationship between mbira dzavadzimu modes and different levels of Zezuru spirit possession. The research adopted an ethnographic paradigm. Fieldwork, participant observation, face-to-face interviews and video recordings were employed during data collection. The theoretical underpinnings of the research were grounded in Neher’s 1960 theory of auditory driving1, Seeger’s 1987 theory of metamorphosis, Wiredu’s 2007 theory of interpretation and Tempels’ 1959 theory of cosmology. The researcher carried out the research from an emic perspective. Both deep reflexivity and narrative reflexivity frameworks were used in the writing of this documentation and editing of my film. The position of mbira music in the religious life of the Zezuru is quite significant in that it is used to evoke spirits in spirit mediums during occasions when the Zezuru communicate with their ancestors. Mbira music is embedded in the modes and tuning systems played on the mbira. The Zezuru believe that the modes belong to the ancestors and are passed from generation to generation as part of their heritage. My hypothesis is that mbira dzavadzimu modes are responsible for evoking spirits in spirit mediums. / Thesis (M.Mus.)-University of KwaZulu-Natal, Durban, 2009.