This penultimate unit combines several themes and case studies. As you make your way through the Unit 5 folder in Course Materials, the following notes will help you make sense of the materials, as well as drawing connections to material from previous unit.
First, a series of robust Wikipedia articles offer some very useful analytical tools, starting with a definition of the term World Music, which can be used in several different ways. Depending on your perspective, “World Music” might suggest the whole catalog of the world’s music, an extension of a racist colonial world order, and/or a marketing gimmick. (Ideally, you will be able to discern how the term is used in all of these ways and more, sometimes simultaneously!) Similarly, the article on Organology (the study of musical instruments) will offer several ways to identify and categorize musical instruments. Note the diversity of ways musical instruments have been categorized and studied by different people in various times and places, as well as the way “electrophones” have become ubiquitous and — arguably — the de facto way we interact with music.
Building on these two analytical concepts, the readings and playlists in the unit present complex, layered case studies in the way musical traditions can move through space, time, and culture. Gamelan is ostensibly a genre of music associated with Indonesia, yet is has been incorporated by adventurous artists for more than a century; it has become a distinct part of the 21st century’s musical vocabulary, and it has been a musical and cultural element in many experimental approaches to music technology. Similarly, “Pygmy” Music is associated with indigenous rainforest communities in central Africa, but it has made its way through numerous genres and styles of music, including considerable experimentation and cutting-edge technology.
Both case studies offer examples of “non-Western” musical traditions which are, by any measure, deep and extremely sophisticated, yet they are iconic examples of “primitive,” “exotic,” or “folk” music. Both have had a profound influence on artists from very different backgrounds,“mixing” (“… like a DJ, or a bartender … or both”) sounds from diverse cultures. Both case studies are also meant to draw our attention to the ways World Music involves complex relationships between a musical tradition and the identity of an “original” community (Javanese, Balinese, Bayaka, et al), particularly in terms of technology and ethics (cultural appropriation, exoticism, intellectual property, colonialism). As you reflect on these case studies, it will help to keep the various meanings of “World Music” in mind …
A Bonus playlist includes a few more examples of ways musical traditions move “from roots to robots.” If you read, watch, and listen, I trust you will find a story about music and culture with numerous, intersecting “plot lines” …
Reflection
Answer any two of the following questions in brief (4-8 sentences) reflections:
How do you relate the contested nature of the term “World Music” to your own musical tastes and listening habits?
Describe the physical, acoustic, and cultural identities of a particular instrument you encountered for this time in our course materials.
What is most interesting, troublesome, or surprising about the circulation of Gamelan and “Pygmy” music beyond the local communities with which they are associated?
Describe the ways one of the following genres or styles might (or might not) be “World Music”: Bachata, Salsa, Reggaeton, Afrobeat, Afrobeats.
Describe “Gypsy Music” or the didgeridoo in terms of World Music, Organology, and/or music technology (“from roots to robots”).
Wherever possible, refer directly to a specific recording. Be as clear as possible in your description of instruments, sounds, traditions, and identities.
It will be evaluated according to its levels of clarity, thoughtfulness, and attention to detail.

https://en.wikipedia.org/wiki/World_music
https://en.wikipedia.org/wiki/Organology
https://en.wikipedia.org/wiki/Gamelan
https://www.youtube.com/playlist?list=PLVetsU6p9iVrJ4wfHr0xBGtY8hMRfbRg1
https://en.wikipedia.org/wiki/Pygmy_music
https://www.youtube.com/playlist?list=PLVetsU6p9iVoIifGgmbW7FKWS18-u9lFF

Sample Solution

Sample solution

Dante Alighieri played a critical role in the literature world through his poem Divine Comedy that was written in the 14th century. The poem contains Inferno, Purgatorio, and Paradiso. The Inferno is a description of the nine circles of torment that are found on the earth. It depicts the realms of the people that have gone against the spiritual values and who, instead, have chosen bestial appetite, violence, or fraud and malice. The nine circles of hell are limbo, lust, gluttony, greed and wrath. Others are heresy, violence, fraud, and treachery. The purpose of this paper is to examine the Dante’s Inferno in the perspective of its portrayal of God’s image and the justification of hell. 

In this epic poem, God is portrayed as a super being guilty of multiple weaknesses including being egotistic, unjust, and hypocritical. Dante, in this poem, depicts God as being more human than divine by challenging God’s omnipotence. Additionally, the manner in which Dante describes Hell is in full contradiction to the morals of God as written in the Bible. When god arranges Hell to flatter Himself, He commits egotism, a sin that is common among human beings (Cheney, 2016). The weakness is depicted in Limbo and on the Gate of Hell where, for instance, God sends those who do not worship Him to Hell. This implies that failure to worship Him is a sin.

God is also depicted as lacking justice in His actions thus removing the godly image. The injustice is portrayed by the manner in which the sodomites and opportunists are treated. The opportunists are subjected to banner chasing in their lives after death followed by being stung by insects and maggots. They are known to having done neither good nor bad during their lifetimes and, therefore, justice could have demanded that they be granted a neutral punishment having lived a neutral life. The sodomites are also punished unfairly by God when Brunetto Lattini is condemned to hell despite being a good leader (Babor, T. F., McGovern, T., & Robaina, K. (2017). While he commited sodomy, God chooses to ignore all the other good deeds that Brunetto did.

Finally, God is also portrayed as being hypocritical in His actions, a sin that further diminishes His godliness and makes Him more human. A case in point is when God condemns the sin of egotism and goes ahead to commit it repeatedly. Proverbs 29:23 states that “arrogance will bring your downfall, but if you are humble, you will be respected.” When Slattery condemns Dante’s human state as being weak, doubtful, and limited, he is proving God’s hypocrisy because He is also human (Verdicchio, 2015). The actions of God in Hell as portrayed by Dante are inconsistent with the Biblical literature. Both Dante and God are prone to making mistakes, something common among human beings thus making God more human.

To wrap it up, Dante portrays God is more human since He commits the same sins that humans commit: egotism, hypocrisy, and injustice. Hell is justified as being a destination for victims of the mistakes committed by God. The Hell is presented as being a totally different place as compared to what is written about it in the Bible. As a result, reading through the text gives an image of God who is prone to the very mistakes common to humans thus ripping Him off His lofty status of divine and, instead, making Him a mere human. Whether or not Dante did it intentionally is subject to debate but one thing is clear in the poem: the misconstrued notion of God is revealed to future generations.

 

References

Babor, T. F., McGovern, T., & Robaina, K. (2017). Dante’s inferno: Seven deadly sins in scientific publishing and how to avoid them. Addiction Science: A Guide for the Perplexed, 267.

Cheney, L. D. G. (2016). Illustrations for Dante’s Inferno: A Comparative Study of Sandro Botticelli, Giovanni Stradano, and Federico Zuccaro. Cultural and Religious Studies4(8), 487.

Verdicchio, M. (2015). Irony and Desire in Dante’s” Inferno” 27. Italica, 285-297.

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