The Boubou and Post-Colonial African Musical Performances: Ami Koïta, Bi Kidude, and Sibongile Khumalo

IF 0.7 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY
K. Mchunu
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引用次数: 0

Abstract

Abstract Fashion and music share a relationship as mediums used to project the identities of post- colonial female vocalists. When viewed from post-colonial African contexts, the boubou is an item used to express these identities. Using the performances of Ami Koïta, Bi Kidude, and Sibongile Khumalo between 1995 and 2013, this article analyzes their use of the boubou. My research shows that Koïta’s use of the boubou coincides with her innovative and controversial musical composition, argued herein, and works to express her “solo artist” status. Kidude’s garb demonstrates her attempt to show her Zanzibari and African artist identity. Khumalo’s garb expresses a South African and African musician identity and projects South Africa as a “new nation.” These findings suggest that when used in various locales, the boubou holds context- specific meanings that align with each country’s socio-cultural and socio-political contexts. While this clothing item has been affiliated with fashion designers and tailors and their contribution to the African fashion and clothing system, this article’s contribution is the role played by female vocalists. These women show their identities through fashion and music and cement the boubou’s position as an important item of the African clothing and fashion system.
Boubou和后殖民时期的非洲音乐表演:Ami Koïta, Bi Kidude和Sibongile Khumalo
时尚与音乐是一种共同的关系,它们都是后殖民时期女歌手身份的投射媒介。从后殖民时期的非洲语境来看,boubou是用来表达这些身份的物品。本文利用Ami Koïta、Bi Kidude和Sibongile Khumalo在1995年至2013年间的表演,分析了他们对boubou的使用。我的研究表明,Koïta对boubou的使用与她的创新和有争议的音乐创作相吻合,本文认为,她的作品是为了表达她的“独唱艺术家”地位。基德的服装表明她试图展示她的桑给巴尔和非洲艺术家身份。库马洛的服装表达了南非和非洲音乐家的身份,并将南非作为一个“新国家”。这些发现表明,当在不同地区使用时,boubou具有与每个国家的社会文化和社会政治背景相一致的特定语境含义。虽然这个服装项目一直与时装设计师和裁缝以及他们对非洲时装和服装系统的贡献有关,但本文的贡献是女歌手所扮演的角色。这些妇女通过时尚和音乐来展示她们的身份,并巩固了boubou作为非洲服装和时尚系统中重要项目的地位。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
2.10
自引率
10.00%
发文量
41
期刊介绍: The importance of studying the body as a site for the deployment of discourses is well-established in a number of disciplines. By contrast, the study of fashion has, until recently, suffered from a lack of critical analysis. Increasingly, however, scholars have recognized the cultural significance of self-fashioning, including not only clothing but also such body alterations as tattooing and piercing. Fashion Theory takes as its starting point a definition of “fashion” as the cultural construction of the embodied identity. It provides an interdisciplinary forum for the rigorous analysis of cultural phenomena ranging from footbinding to fashion advertising.
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