IS on Music Theory Print

Isicathamiya

Mon, 01 Jan 0001 00:00:00 +0000

Origin: traditional music, culture and spirituality#

Although the style exponentially emerged in the 20th century, specifically in the 1920s and 1930s, many academics argue it can be traced back to the end of the 19th century. They believe the roots of isicathamiya are found in the American minstrels and ragtime US vaudeville troupes that toured South Africa extensively in 1860. Isicathamiya would have merged from a combination of minstrel inspired songs and Zulu traditional music. Culturally and traditionally, isicathamiya is influenced by Zulu indigenous beliefs such as: belief in communalism which is expressed in the Zulu dictum, “umuntu, ngumuntu, ngabantu”, competition, strength and power associated with animals, reverence of the fireplace as a resource for food and warmth and, dreams for communicating with ancestors. The expression “umuntu, ngumuntu, ngabantu” which means “a person is a person because of other people”, dominates Zulu social organization and is used as a tool to strengthen social harmony. In the Zulu community, competition is highly valued, especially with music, as it is seen as a social issue which is subject to competition. It is also perceived as a public platform in which people can establish a concept of identity in a community. Isicathamiya performers improve their image by winning competitions. In Zulu folklore, bulls are a common symbol of power and masculinity. Other wild animals such as snakes, crocodiles, tigers and lions are expressions of power relations and assertion of power in competitive isicathamiya competitions. Early isicathamiya groups were named after animals such as Empangeni Home Tigers and Brave Lion Singers. The fireplace is used metaphorically for the “cooking of songs” in isicathamiya stage performances. Emphasis is placed on the social organization based on the Zulu indigenous residence which took form in a circular bee-hive grass hut and at the center the head of surrounded by wives and children. The same formation takes places when isicathamiya songs were created with the leader in the center of the group. Dreams were an essential part of communicating with ancestors and formed part of a deeply rooted Zulu religious process. Some isicathamiya musicians claim some of their songs were created in the spiritual realm given to them by ancestors. Joseph Shabalala of Ladysmith Black Mambazo claimed he was inspired by dreams whereby, for six months in the 1960s, he was visited by voices. These were spiritual elders who were singing in the isicathamiya style. He experienced a final examination where each of the twenty-four elders asked him a musical question and Shabalala achieved a perfect score.

Islamic music

Mon, 01 Jan 0001 00:00:00 +0000

Classical Islamic music#

According to Landau, “a fusion of musical styles” was able to develop between “pre-Islamic Arabian music” and the music of the Persians, the Byzantines, the Egyptians, Mesopotamia, the Turks, and the Moors because of “strong affinities between Arabic music and the music of the nations occupied by the expanding Arabic peoples”. The core area where this “new art” of classical Islamic music succeeded stretched “from the Nile valley to Persia”. However, many parts of the Muslim world did not adopt the “new art” of classical Islamic music, or adopted it but also kept native music forms which were “alien” to classical Islamic music. In general, the farther from the area between the Nile and Persia one travels, “the less one finds undiluted Islamic music.”

Israeli hip-hop

Mon, 01 Jan 0001 00:00:00 +0000

History#

Although Native Hebrew hip hop gained popularity only during the 1990s, stemming from global influences, traces of it could be found during the mid-1980s. Yair Nitzani, then a member of the Israeli rock group, “Tislam”, released an old school hip hop parody album under the name “Hashem Tamid”. In 1995, the Beastie Boys toured Israel and were interviewed by Quami de la Fox (Eyal Freedman) on Galgalatz, the Israeli Army’s radio station and most popular radio station of that time. After the interview, Quami de la Fox created a Hebrew parody of their song “So What’cha Want” to promote their tour in Israel. Later that year Quami de la Fox collaborated with DJ Liron Teeni, also a host on the Galgalatz station, to produce Esek Shachor (Black Business) – the first all hip hop radio show in Israel. Playing a mix of Hebrew, Arabic and English hip hop, by 2000 Esek Shachor “was the most popular program on Galgalatz and today remains a leader in Israel’s hip-hop world.” Israeli listeners initially rejected their music. Chemi Arzi, one of the band members, recalls, “‘They said you just can’t rap in Hebrew; it doesn’t sound good.’” Shabak Samech continued to produce Hebrew-language rap songs in efforts to promote this new style of Hebrew and Mediterranean hip hop. The band was initially marginalized due to the belief of Israeli DJs that their audiences would be lost, but they eventually reached success. While Israeli hip hop may be seem to have common underlying themes with US hip hop and they share the main elements of hip hop, mainstream hip hop in Israel tends to deal mainly with the situation in the country, spirituality, or politics. Israeli rappers talk about more personal issues such as the struggles of growing up in Israel. Most Jewish Rappers tends to disregard the political situation between Arabs and Jews, yet they refer frequently to the economic situations in the country. Since 2001, with the rising of new Hip Hop acts, most issues are dealing with creation, essence of Hip Hop, street culture, drugs, hedonism, etc. Some of the songs also gear towards more religious themes since many of the rappers are Jewish or Muslim. Israeli hip hop has such a motivational theme behind it that local governments support the Hip Hop movement that has exploded among Israeli youth. The government has even supported Hip Hop groups who travel to other countries, viewing it as a good outlet for the rest of the world to view them through. Israeli Hip Hop is creating several positive movements among the people of the country that will continue to grow and become even more popular. Some of the things the Israeli rappers rap about can tend to be controversial as well. As far as media exposure of artists who address real issues like child abuse or the future of the state of Israel is concerned, Israeli artists seem to have the same problems getting heard as artists in America; they address current issues but don’t get much attention from the radio stations that play popular music or television stations. Before Hip Hop was considered a genre in Israel, pop and disco music were the only genres being played on the radio. When Hip Hop songs started becoming popular, the radio stations refused to play them. They felt that Hip Hop didn’t make people feel good so they would not play it. The songs spoke of everything from terrorism and religion to children speaking up about abuse in their home. And as far as the ongoing conflict between the Arab population and the Jewish population, hip hop music seems to document this more accurately from various viewpoints than any other popular music or news medium in Israel. Even the conflict between Arab and Israeli rappers is documented in films such as Channels of Rage which showcases Subliminal and an Arab-Israeli named MC Tamer Nafer whose friendship ended due to political tension.

Israeli rock

Mon, 01 Jan 0001 00:00:00 +0000

1960s#

Israel’s initial attitude towards rock music was mixed, with the genre gaining popularity amongst the youth but receiving condemnation from the press and government, most notably in 1965 when the minister of education Hanoch Rinot prevented the funding for a possible concert in Ramat Gan by The Beatles, labeling their music as holding “no artistic value”. Israeli musicians of the time believed that it was a fad that would soon pass. The first Israeli rock bands began performing in the mid-1960s in nightclubs and discos, first in Ramla and later on HaMasger Street in Tel Aviv. These bands mainly performed cover versions of popular rock songs by bands like The Beatles and The Shadows. Rock culture, in the social and political sense, was nowhere in sight. The High Windows, The Lions (aka The Lions of Juda), The Styles (aka Uzi and the Styles), The Fat and the Thins, The Blue Stars, The Goldstars, The New Stars, The Generals, The Monks, The Spiders, The Electric Stage, The Seventh Radiance, and The Sing-Sing. In the euphoria that followed the Six-Day War, the performing groups of the Israel Defense Forces rose in status with a steady stream of songs about victory, bereavement and loss. Rock became part of the alternative music scene that was played mostly in clubs such as “Hakarish” and “Calypso”, formerly known as drug dens. Near the end of the decade rock and roll gained legitimacy. Western musicians arrived in Israel, and influences of the pop revolution permeated local culture. Some of the local bands added English musicians to their ensemble, creating several new bands that were based on the original rhythm bands. In the second wave of rhythm bands, three main bands led the local rock scene. The first was The Churchills, which consisted of five musicians including Canadian singer Stan Solomon, and British guitarist Robb Huxley. These were the most creative of the Israeli rock bands; they played innovative combinations of psychedelic rock mixed with Mediterranean Arab music. In 1970 the Israeli composer Noam Sheriff initiated a concert played by the Israel Philharmonic Orchestra and The Churchills, and their shared work with Arik Einstein, Oshik Levi and other artists from the mainstream Israeli pop music scene granted the Israeli rock scene a public stamp of approval. The second band, The Lions, was considered to be the first Israeli band to experiment with reggae music. The third prominent Israeli band of those years was the supergroup Uzi and the Styles, created by the former lead singer of The Fat and the Thins, Uzi Fox. The band’s varied style was derived from British pop and American soul music and was characterized by the compound-rich processings of wind instruments that resembled Blood, Sweat & Tears, Chicago, etc. By 1969, Arik Einstein had taken The Churchills under his wing as a backup band, and with their help he would record the groundbreaking album “Poozy”, which is often considered the mainstream breakthrough of the genre. The followup to the album would be the first of several fruitful collaborations with Shalom Hanoch with “Snail” and “Plastilna” both in 1970.