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In my Mojave culture, many of our songs are maps, but not in the sense of an American map. Mojave song-maps do not draw borders or boundaries, do not say this is knowable, or defined, or mine. Instead our maps use language to tell about our movements and wonderings (not wanderings) across a space, naming what has happened along the way while also compelling us toward what is waiting to be discovered, where we might go and who we might meet or become along the way.

The video begins when a worried Adam Levine enters a hospital and searches the emergency room until he finds a young woman, revealed to be his girlfriend (Tereza Kacerova), as the paramedics attempt to resuscitate her; but he is ushered out. The video follows while the woman walks into a street in tears heartbreakingly as a man tries to get her attention and she pushes him away, before she is hit by a truck. In the next scene, Levine and his girlfriend arrive at the house in a party and are greeted by guests. While the crowd was having fun, Levine has drinks with his friends, becomes intoxicated and meets a woman (Meghan Wiggins) and they share a kiss. However, his girlfriend notices them and she leaves, despite Levine's attempts to stop her. In another scene, Levine is helping his girlfriend choose which dress to wear and they watch a football (soccer) game on television together and then the camera fastly turn back into the beginning. During the final scene at the hospital, the girl is shown flatlining, depicting that she died from the accident.

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Songs were used in everyday life by African slaves. Singing was tradition brought from Africa by the first slaves; sometimes their songs are called spirituals. Singing served many purposes such as providing repetitive rhythm for repetitive manual work, inspiration and motivation. Singing was also use to express their values and solidarity with each other and during celebrations. Songs were used as tools to remember and communicate since the majority of slaves could not read.

Harriet Tubman and other slaves used songs as a strategy to communicate with slaves in their struggle for freedom. Coded songs contained words giving directions on how to escape also known as signal songs or where to meet known as map songs. Read more about Underground Railroad secret code language.

TR: All of the pictures, while often they're small, they are not caricatures. It's very clear that she is, as you say, suggesting respect and she's wanting us to see there were many, many songs across the country.

TR: That's fascinating because I think it matches in a way with the unique quality of Dorothea Dix Lawrence, the woman who prepared the songs, who herself was trained as a singer. In fact, an opera singer who, in a way, discovered folk music and then treated it with the kind of respect that we were just talking about on her own programs.

That's important to underline because this is true for hymns, it's true for some patriotic songs, even. Sometimes the same words, because the words themselves can be very catchy or the ballad is an important one, will get attached to different melodies because sometimes a variety of tunes will match the story. Or people want to tell the story over and over again.

For each of these 100 or 125 odd songs that she's collected, she gives little explanations or commentaries. One can almost hear her doing this in her travels, as I said, she made many many traveling recitals where she would sing these songs and talk about them.

No, what you need to do is go to your apple play and turn off the settings. After you turn off go to your maps and just put in a address and press go. Once it gives you directions on the top right go to the speaker settings and press on the one that has a line through it. End the direction and go back to apple care settings and reapply to active. Plug in and and you are good to go. This will work!

Seeing that Bohemian Rhapsody is considered one of the best songs of all time, it makes perfect sense that its Beat Saber map, created by Jokidum, would be among the best, too. Full of epic breakdowns, bridges, and beats, this Queen classic is a dynamic song that will keep you on your toes for the entire 5:55 runtime.

These Nigerian Afrobeats Songs Are Turning 10 Years In 2023 These Nigerian Afrobeats Songs Are Turning 10 Years In 2023. In this article, TrendyBeatz takes a long nostalgic trip down memory lane to curate a list of songs that turned a decade in this new year, 2023. Here's a TrendyBeatz curated list of songs that made 2013 a stellar year for the Nigerian music scene.

Fear Women: 10 Nigerian Songs That Preach The Gospel Better Fear Women: 10 Nigerian Songs That Preach The Gospel Better. In this article, TrendyBeatz curated a list of ten Nigerian songs that preach the gospel of "Fear Women" in no particular order while reviewing the story behind the lyrics, the context of the theme and the production of each song.

With a total of 11 radio stations, 155 songs, and 8 different talk shows, our GTA San Andreas Radio Stations and Song list guide details the name and genre of every station, as well as a full list of songs that you can expect to hear in-game. This guide includes an update for the GTA: The Trilogy - Definitive Edition release for Xbox, PC, and PS5.

Do you need ways to integrate more Classical music into your elementary music classroom? Listening maps are the perfect way to engage elementary music students and help them learn about melodic contour, texture, form, style, and other elements of music.

Listening maps are easy for teachers to assign and students to use in the classroom, for homeschool, flipped learning, or blended learning. For accountability, students can write a short reflection, answer a few simple questions about the piece, or even create their own listening maps.

These graphic listening maps are also among our favorites! They help students identify the melodic and harmonic lines. The concept of texture becomes visual as well as auditory. These visual representations make it easy for students to identify thick or thin textures.

Listening maps also make it easy to identify the form of a piece. When students see visual representations of sections of a piece that contrast or repeat, the form becomes less abstract and much easier to understand.

Pairing music with visual representations makes it easier to identify styles as well. Listening maps help students describe the character of the piece with descriptors such as smooth, connected, short, disconnected, etc.

Classical music still has a place in the elementary music classroom. Add a variety of styles of music and types of listening maps to your elementary music lesson plans. This will appeal to the varied interests of your students and widen their repertoire and knowledge base.

Cared much by her father and brother at her natal home, the new home means new discipline and new rituals of everyday life. It is, therefore obvious why in many of the folksongs, the girl, who is now a wife in her new home, threatens to go back to naihar when confronted with arguments and displeasure by her husband and in-laws.

Some transgressions are, in fact, potentially happening within the home in the intimate and familiar precincts of the angnaa. In some folksongs, the returning husband finds a child borne out of his wife and his brother. In fact, as the following jhumar shows, the male gaze is widespread both inside and outside the house.

Reading folksongs as fixed textual source can become highly problematic. They are performed on a variety of occasions and within different social classes. How literal should be our comprehension of these songs is a complex and difficult question.

It would be simplistic and erroneous if this poetic imagination is taken at its face value to form a uniform opinion about gender, home and the intervening social reality. A majority of these songs, particularly of the jhumar variety, are full of tease, mock, taunt and flirt. Is their performance a mere ritual or a telling reality of social lives of these men and women?

Additionally, there are songs that do not conform to a single pattern. For instance, the figure of dewar (younger brother-in-law) could be villainous and lecherous on the one hand and obedient and confidante on the other. The figure of Lakshman from the epic Ramayana serves the ideal template. Similarly, the younger sister-in-law could be the best intimate friend as well as the most spiteful person.

The typologies of relationships are complex. Therefore, the poetic imagination, which is predominantly a male imagination as these songs were usually written or composed by men, need not be the exact mirror image of social reality. They could possibly represent a historical reality but do not necessarily clone or mirror it.

What indeed can be said with some certainty is that in all its playfulness and subversion, women are the central subject in these folksongs. Either in her idealised form or in her sexualised transgressive avatar, she comes across as the main subject in representing love and jealousy, feud and affection, separation and curiosity. It is through her lens that we see this world of marriage, dowry, migration and graded forms of homes and relationships. Her woes as a young girl, her sorrows of separation as a wife, her profanity and her licentiousness are subjects of description, control, discipline, ridicule and entertainment.

Women occupy a central part but in totality these songs do not reflect their agency unless negatively couched. A popular saying of the region regards money, land and women as key elements of feud and enmity within families.

Are there ways of reading and performing these songs that challenge the male projection? Are wives simply the victims or do these folksongs also allow us to reconstruct their world of subversion and resistance? Does performance of these songs change the meaning? When sung in a group of women, do these songs impart empowerment, even momentarily? Does subversion based on laughter and tease question the male projection? ff782bc1db