Examines kwaito as it has developed alongside the democratization of South Africa over the past two decades. Tracking the fall of South African hope into the disenchantment that often characterizes the outlook of its youth today - who face high unemployment, extreme inequality, and widespread crime - Steingo looks to kwaito as a powerful tool that paradoxically engages South Africa's crucial social and political problems by, in fact, seeming to ignore them
In mid-1990s South Africa, apartheid ended, Nelson Mandela was elected president, and the country’s urban black youth developed kwaito—a form of electronic music (redolent of North American house) that came to represent the post-struggle generation. In this book, Gavin Steingo examines kwaito as it has developed alongside the democratization of South Africa over the past two decades. Tracking the fall of South African hope into the disenchantment that often characterizes the outlook of its youth today—who face high unemployment, extreme inequality, and widespread crime—Steingo looks to kwaito as a powerful tool that paradoxically engages South Africa’s crucial social and political problems by, in fact, seeming to ignore them. Politicians and cultural critics have long criticized kwaito for failing to provide any meaningful contribution to a society that desperately needs direction. As Steingo shows, however, these criticisms are built on problematic assumptions about the political function of music. Interacting with kwaito artists and fans, he shows that youth aren’t escaping their social condition through kwaito but rather using it to expand their sensory realities and generate new possibilities. Resisting the truism that “music is always political,” Steingo elucidates a music that thrives on its radically ambiguous relationship with politics, power, and the state.
Music is a mobile art. When people move to faraway places, whether by choice or by force, they bring their music along. Music creates a meaningful point of contact for individuals and for groups; it can encourage curiosity and foster understanding; and it can preserve a sense of identity and comfort in an unfamiliar or hostile environment. As music crosses cultural, linguistic, and political boundaries, it continually changes. While human mobility and mediation have always shaped music-making, our current era of digital connectedness introduces new creative opportunities and inspiration even as it extends concerns about issues such as copyright infringement and cultural appropriation. With its innovative multimodal approach, Music on the Move invites readers to listen and engage with many different types of music as they read. The text introduces a variety of concepts related to music’s travels—with or without its makers—including colonialism, migration, diaspora, mediation, propaganda, copyright, and hybridity. The case studies represent a variety of musical genres and styles, Western and non-Western, concert music, traditional music, and popular music. Highly accessible, jargon-free, and media-rich, Music on the Move is suitable for students as well as general-interest readers.
When thinking of indigenous music, many people may imagine acoustic instruments and pastoral settings far removed from the whirl of modern life. But, in contemporary Peru, indigenous chimaycha music has become a wildly popular genre that is even heard in the nightclubs of Lima. In Making Music Indigenous, Joshua Tucker traces the history of this music and its key performers over fifty years to show that there is no single way to “sound indigenous.” The musicians Tucker follows make indigenous culture and identity visible in contemporary society by establishing a cultural and political presence for Peru’s indigenous peoples through activism, artisanship, and performance. This musical representation of indigeneity not only helps shape contemporary culture, it also provides a lens through which to reflect on the country’s past. Tucker argues that by following the musicians that have championed chimaycha music in its many forms, we can trace shifting meanings of indigeneity—and indeed, uncover the ways it is constructed, transformed, and ultimately recreated through music.
In Kwaito Bodies Xavier Livermon examines the cultural politics of the youthful black body in South Africa through the performance, representation, and consumption of kwaito, a style of electronic dance music that emerged following the end of apartheid. Drawing on fieldwork in Johannesburg's nightclubs and analyses of musical performances and recordings, Livermon applies a black queer and black feminist studies framework to kwaito. He shows how kwaito culture operates as an alternative politics that challenges the dominant constructions of gender and sexuality. Artists such as Lebo Mathosa and Mandoza rescripted notions of acceptable femininity and masculinity, while groups like Boom Shaka enunciated an Afrodiasporic politics. In these ways, kwaito culture recontextualizes practices and notions of freedom within the social constraints that the legacies of colonialism, apartheid, and economic inequality place on young South Africans. At the same time, kwaito speaks to the ways in which these legacies reverberate between cosmopolitan Johannesburg and the diaspora. In foregrounding this dynamic, Livermon demonstrates that kwaito culture operates as a site for understanding the triumphs, challenges, and politics of post-apartheid South Africa.
"Born To Kwaito considers the meaning of kwaito music now. °Now not only as in °after 1994' or the Truth Commission but as a place in the psyche of black people in post-apartheid South Africa. This collection of essays tackles the changing meaning of the genre after its decline and its ever-contested relevance. Through rigorous historical analysis as well as threads of narrative journalism Born To Kwaito interrogates issues of artistic autonomy, the politics of language in the music, and whether the music is part of a strand within the larger feminist movement in South Africa. Candid and insightful interviews from the genre's foremost innovators and torchbearers, such as Mandla Spikiri, Arthur Mafokate, Robbie Malinga and Lance Stehr, provide unique historical context to kwaito music's greatest highs, most captivating hits and most devastating lows. Born To Kwaito offers up a history of the genre from below by having conversations not only with musicians but with fans, engineers, photographers and filmmakers who bore witness to a revolution. Living in a place between criticism and biography, Born To Kwaito merges academic theories and rigorous journalism to offer a new understanding into how the genre influenced other art forms such as fashion, TV and film. The book also reflects on how some of the music's best hits have found new life through the mouths of local hip-hop's current kingmakers and opened kwaito up to a new generation. The book does not pretend to be an exhaustive history of the genre but rather a present active analysis of that history as it settles and finds its meaning
From the storied ache of mbube harmonies of the '40s to the electronic boom of kwaito and the amapiano and house explosion of the '00s, this book explores vignettes taken from across South Africa's popular music history. There are moments in time where music can be a mighty weapon in the fight for freedom. Disguised in a danceable hook or shouted for the world to hear, artists have used songs to deliver important truths and bring listeners together in the face of a segregated reality. In the grip of the brutal apartheid era, South Africa crafted its own idiosyncratic popular musical vernacular that operated both as sociopolitical tool and realm of escape. In a country with 11 official languages, music had the power to unite South Africans in protest. Artists bloomed a new idyll from the branches of countless storied musical traditions, and in turn found themselves banned or exiled-the profound epiphany that music can exist both within the pleasure of itself and for serving a far greater purpose.
This set covers all aspects of international hip hop as expressed through music, art, fashion, dance, and political activity. Hip hop music has gone from being a marginalized genre in the late 1980s to the predominant style of music in America, the UK, Nigeria, South Africa, and other countries around the world. Hip Hop around the World includes more than 450 entries on global hip hop culture as it includes music, art, fashion, dance, social and cultural movements, organizations, and styles of hip hop. Virtually every country is represented in the text. Most of the entries focus on music styles and notable musicians and are unique in that they discuss the sound of various hip hop styles and musical artists' lyrical content, vocal delivery, vocal ranges, and more. Many additional entries deal with dance styles, such as breakdancing or b-boying/b-girling, popping/locking, clowning, and krumping, and cultural movements, such as black nationalism, Nation of Islam, Five Percent Nation, and Universal Zulu Nation. Country entries take into account politics, history, language, authenticity, and personal and community identification. Special care is taken to draw relationships between people and entities such as mentor-apprentice, producer-musician, and more.
The Siyagruvaers go dancing the length and breadth of Namibia. That's the definition of paradise, right? So why are there hassles? What's with Mncedisi? Why's Brunette suddenly off-centre? And what's up with Thabiso, of all people?
