Artículos de revistas: "Rap (Music)"

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Djulianto, Hansen y Gregorius Genep Sukendro. "Musik Rap Sebagai Budaya Hip-Hop di Mata Generasi Milenial (Studi Kasus Pelaku dan Penikmat Kolektif Dreamfilled)". Kiwari 1, n.º 2 (31 de mayo de 2022): 288. http://dx.doi.org/10.24912/ki.v1i2.15573.

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Music is an art that organizes a collection of tones into a sound that has a very close meaning in life. Hip hop is a lifestyle commonly known as culture, Rap music is a genre of Hip hop music that has been circulating since the 70s. Hip hop is a dynamic mix consisting of MCing/Rapping, DJing, Graffiti, Breakdancing, still attached to the current era of the millennial generation. Dreamfilled is one of the rap music collectives dominated by millennials who have a real movement in Hip hop in making songs or following culture, this can be correlated with subculture and fashion theories, there are also supporting theories used namely perception, lifestyle, music and culture. The author uses a qualitative method and selects 5 informants, including 3 rappers from the collective The Dreamfilled, 1 male rap music lover and 1 female rap music lover. The conclusion of this research is that the millennial generation and rap music lovers in the Dreamfilled collective continue to follow the subculture and fashion of Hip hop which is still being developed today and becomes a lifestyle.Musik merupakan suatu seni yang mengorganisasikan kumpulan nada nada menjadi suatu bunyi yang mempunyai arti sangat dekat dalam kehidupan. Hip hop merupakan gaya hidup yang biasa disebut dengan kultur, musik Rap merupakan salah satu genre musik Hip hop yang sudah beredar semenjak tahun 70an. Hip hop merupakan perpaduan dinamis yang terdiri dari MCing/Rapping, DJing, Graffiti, Breakdancing, masih melekat hingga era generasi milenial saat ini. Dreamfilled merupakan salah satu kolektif musik rap yang didominasi oleh generasi milenial yang memiliki gerakan nyata dalam Hip hop dalam membuat karya lagu maupun mengikuti kultur, ini dapat dikorelasikan dengan teori subkultur dan fashion, ada juga teori pendukung yang dipakai yakni persepsi, gaya hidup, musik dan budaya. Penulis menggunakan metode kualitatif dan memilih lima informan yang antara lain rapper dari kolektif The Dreamfilled, penikmat musik rap laki laki dan perempuan. Kesimpulan dari penelitian ini adalah generasi milenial pelaku dan penikmat musik rap di kolektif Dreamfilled ini tetap mengikuti subkultur dan fashion dari Hip hop yang masih terus dikembangkan hingga saat ini dan menjadi gaya hidup.

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Tompo, Krisna Pradipta. "Analisis Ritme Divisi dan Subdivisi Bagian Rap pada Lagu “Jogja Ora Didol”". INVENSI 9, n.º 1 (1 de marzo de 2024): 1–12. http://dx.doi.org/10.24821/invensi.v9i1.9129.

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Ritme adalah salah satu aspek dasar dalam musik. Peran ritme yang dominan dalam musik, bahkan juga menjadi bagian dari aspek lain seperti melodi. Musik rap adalah salah satu jenis musik yang merepresentasikan dominasi ritme daripada pitch yang membuat istilah melodi dalam musik rap menjadi kurang cocok. Ritme kemudian menjadi ranah eksplorasi di mana salah satunya merujuk pada ritme divisi dan subdivisi. Riset ini bertujuan untuk menunjukkan bahwa ‘nyanyian’ dalam musik rap tidak jauh dari pengolahan ritme divisi dan subdivisinya. Metode yang digunakan adalah studi pustaka dengan pendekatan musikologis. Tahap riset secara garis besar adalah mendengarkan dengan saksama data audio, proses transkripsi ke notasi balok, dan analisis menggunakan teori ritme divisi-subdivisi. Hasil dan kesimpulan analisis menunjukkan bahwa bagian rap dari lagu “Jogja Ora Didol” didominasi oleh subdivisi yang mencapai 89 ritme masing-masing per ketukan, divisi dengan jumlah 30 ritme masing-masing per ketukan, 24 not ketukan dasar, dan sisanya adalah tiga triplet masing-masing per ketukan. Pengolahan ritme divisi-subdivisi tersebut memiliki gradasi nilai nada dan hierarki yang dibalik, yakni dari nilai terkecil yakni not seperenambelas ke nilai terbesar yakni not seperempat.Rhythm Analysis of Rap Section Divisions and Subdivisions on the song "Jogja Ora Didol" ABSTRACT Rhythm is one of the fundamental aspects of music. The dominant role of rhythm in music is even part of other aspects, such as melody. Rap music is one type of music that represents the dominance of rhythm over pitch, which makes the term melody in rap music less suitable. Rhythm then becomes a field of exploration where one refers to the rhythm of division and subdivision. This research aims to show that 'singing' in rap music is not far from the processing of rhythmic divisions and subdivisions. The method used is a literature study with a musicological approach. The stages of the research are listening carefully to the audio data, transcribing it into music notation, and analyzing it using the division-subdivision rhythm theory. The results and conclusions of the analysis show that the rap part of the song Jogja Ora Didol is dominated by subdivisions that reach 89 rhythms each per beat, divisions with 30 rhythms each per beat, 24 introductory beat notes, and the rest are three triplets each per beat. The subdivision rhythm processing has a reversed pattern of pitch value and hierarchy, from the smallest value of sixteenth notes to the most significant value of quarter notes.

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Gilmore, Jeremy. "Chance Encounters: Rap Music as a Relational and Pedagogical Resource in Clinical Pastoral Education". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 72, n.º 1 (marzo de 2018): 32–36. http://dx.doi.org/10.1177/1542305018754795.

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Music has long been regarded as a valuable tool for educators. Over the last three decades, rap music has grown to become a global phenomenon. However, due to historical and cultural factors, rap music is often underutilized in Clinical Pastoral Education. This article discusses the social significance of rap music, highlights how rap music informed my supervision of a clinical pastoral education student, and examines Chance the Rapper’s mixtape Coloring Book as a case study on the utilization of rap music as a relational and pedagogical resource in spiritual education.

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Bonnette, Lakeyta M. "Black Political Attitudes and Political Rap Music". Ethnic Studies Review 35, n.º 1 (1 de enero de 2012): 157–75. http://dx.doi.org/10.1525/esr.2012.35.1.157.

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Many argue that political or message rap no longer exists. Scholars and critics point to rap music as a genre that is completely negative and only diminishes the progress of the Black community by offering and supporting stereotypes of African Americans (Johnson, Jackson and Gatto 1995; Carpentier, Knobloch and Zillman 2003). On the contrary, I argue that all rap music is not the same and that in fact, there is a subgenre in rap music, political rap, that discusses political issues and candidates exclusively. In this article, I proffer a criterion for identifying political rap music to demonstrate a distinction between the subgenres of rap and the prevalence of political rap within mainstream radio. Finally, I examine the lyrical content of political rap for the assertion of Black Nationalist ideology.

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Dixon, Travis L., Yuanyuan Zhang y Kate Conrad. "Self-Esteem, Misogyny and Afrocentricity: An Examination of the Relationship between Rap Music Consumption and African American Perceptions". Group Processes & Intergroup Relations 12, n.º 3 (17 de abril de 2009): 345–60. http://dx.doi.org/10.1177/1368430209102847.

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The aim of this study was to examine the relationships between African American audiences, rap music videos, Black collective self-esteem, and attitudes towards women. One-hundred and forty-one African American college students participated in a survey measuring their amount of rap music video viewing, collective self-esteem, Afrocentric identity, and their belief that rap degrades women. The results revealed that viewers who consumed more rap music videos also had a higher sense of collective self-esteem. Additionally, individuals who had strong Afrocentric features tended to identify with rap music videos that contained characters with strong Afrocentric features. Finally, consumption of misogynistic rap content was negatively related to the belief that rap music degrades women. These results are discussed in light of Allen's (1993, 2001) cultural lens perspective, Appiah's (2004) theory of ethnic identification and the priming paradigm. Suggestions are made for future research concerning African American audiences and rap music.

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Weitzer, Ronald y Charis E. Kubrin. "Misogyny in Rap Music". Men and Masculinities 12, n.º 1 (19 de febrero de 2009): 3–29. http://dx.doi.org/10.1177/1097184x08327696.

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Thannoo, Babita. "Rap Music in Mauritius". Wasafiri 27, n.º 4 (diciembre de 2012): 35–41. http://dx.doi.org/10.1080/02690055.2012.716595.

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Tyson, Edgar H. "The Rap Music Attitude and Perception (RAP) Scale". Journal of Human Behavior in the Social Environment 11, n.º 3-4 (12 de octubre de 2005): 59–82. http://dx.doi.org/10.1300/j137v11n03_04.

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Tyson, Edgar H., Tiffany L. Brown y Antoine Lovell. "The Intersection of Race, Gender, and Rap Music Perceptions: A Content Validation Study of the Rap-Music Attitude and Perception Scale". Urban Social Work 3, n.º 1 (1 de mayo de 2019): 25–50. http://dx.doi.org/10.1891/2474-8684.3.1.25.

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ObjectivesThis study examines the content validity of a newly developed measure, the Rap-Music Attitude and Perception (RAP) scale.MethodsUtilizing data from a racially diverse sample of undergraduate college students (N= 871), this investigation highlights an underutilized mixed method, qualitative–quantitative scale development approach, while investigating relationships between race, gender, and rap music views.FindingsResults indicate overlap between themes identified in participants' qualitative responses and RAP scale items. Furthermore, there were several within and between (race and gender) group differences in the endorsement of RAP scale items.ConclusionsImplications of these results support the utility of the RAP for examining perceptions of rap music and provide insight into how the intersection of race and gender relates to hip-hop music themes.

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Wilson, Asif y Daunte Henderson. "Ambitionz az a Teacha: understanding Contemporary Rap Music’s Pedagogical Implications". International Journal of Critical Media Literacy 2, n.º 1 (7 de septiembre de 2020): 31–55. http://dx.doi.org/10.1163/25900110-00201003.

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Abstract This case study extends Elligan’s (2000, 2004) Rap Therapy model to explore the pedagogical usefulness of contemporary rap music. Methodologically, the authors borrow the testimonio from Latina Feminist Scholarship, to explore the ways in which young people participating in a summer literacy program analyzed their lives and the world through rap music; how rap music supported their healing; and how rap music was used as a pedagogical tool. Over the course of four months the co-authors of this study created and analyzed 17 co-written testimonios for their generative themes. The authors conclude with a presentation of The (Re) mix—a rap-centered pedagogical framework. The (Re) mix is made up of three, interconnected pillars. One, contemporary rap music (re)tells the experience(s) of the dispossessed. It helps shift the blame for oppression in the world towards the structures of society. Second, contemporary rap music (re)affirms young peoples’ existence. It provides them with an imaginative environment to imagine a more just world. Third, contemporary rap music (re)stores our humanity. It is a tool to name, connect, and move beyond our pain, creating a context for healing as individuals in a collective society. The authors hope that findings of this study empower other educators to infuse contemporary rap music into their pedagogies as a method for students to better read and write the world, adding to the body of knowledge related to critical media literacy.

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Malmberg, Mikko. "Rap and cultural change: Authenticity and hybrid identities in the music of rappers of African descent in Finland". Journal of European Popular Culture 12, n.º 1 (1 de marzo de 2021): 5–22. http://dx.doi.org/10.1386/jepc_00025_1.

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In many European countries, the different local rap music scenes were originally founded by marginalized ethnic minority youths, and in academia, the genre is often discussed as resistance music that these youths employ to challenge oppressive cultural hegemonies. Thus, the focus in academic research has often been on rappers who are openly political and critical towards their societies in their music. However, as rap has become highly popular and influential within global youth culture, many academics have become increasingly concerned about its messages, arguing that commercial rap with apolitical, materialistic and self-obsessed lyrics have replaced rap’s anti-hegemonic resistance messages. This article challenges the idea that the majority of contemporary rap music is either harmful or insignificant and that only openly political and socially critical rap is worthy of academic praise. Instead, by focusing on the music of Finnish rappers of African descent, this article examines how rap music by marginalized ethnic minorities can challenge oppressive cultural hegemonies and foster cultural change because of an element that unites all rap: the central role of authenticity.

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Minard, Michael y Lenore Pogonowski. "Rap: Music in Words, Words in Music". Soundings (Reston, VA) 2, n.º 3 (abril de 1989): 30–32. http://dx.doi.org/10.1177/104837138900200311.

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Reitsamer, Rosa y Rainer Prokop. "Keepin’ it Real in Central Europe: The DIY Rap Music Careers of Male Hip Hop Artists in Austria". Cultural Sociology 12, n.º 2 (2 de mayo de 2017): 193–207. http://dx.doi.org/10.1177/1749975517694299.

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This article sets out to broaden our understanding of the significance of authenticity, locality and language for the development of a do-it-yourself (DIY) rap music career by taking male rap artists in Austria as an example. Drawing on interviews carried out in 2014–2015 with two groups of rap artists from different social and cultural backgrounds who embarked on their rap music careers in the early 1990s and the early 2000s, we analyse their rap lyrics and the social and economic contexts in which these individuals became rappers. We examine how the artists articulate claims to authenticity by appropriating African-American rap styles, meanings and idioms and blending them with local languages and references to local cultures and national politics. We also examine the rappers’ relationship to the music industry and the use of informal channels for the production, performance and consumption of rap and hip hop in general. The article suggests that the DIY careers of these rap artists depend on both the rappers’ use of music to articulate claims to authenticity and their ability to form (trans-)local networks for sharing skills, knowledge and other resources, as well as on Austria’s cultural policy and the changes in the music industry that have taken place in recent years.

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Travis, Raphael. "Rap Music and the Empowerment of Today’s Youth: Evidence in Everyday Music Listening, Music Therapy, and Commercial Rap Music". Child and Adolescent Social Work Journal 30, n.º 2 (16 de noviembre de 2012): 139–67. http://dx.doi.org/10.1007/s10560-012-0285-x.

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Tomlinson, Brendan H. "The Censorship of Misogynistic Rap Music - A Consideration of Gender-Based Harms and Free Speech". Victoria University of Wellington Law Review 26, n.º 3 (2 de septiembre de 1996): 531. http://dx.doi.org/10.26686/vuwlr.v26i3.6152.

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The lyrics of gangster rap music have created a storm of controversy in the United States and elsewhere. This article considers the censorship of misogynistic rap music, analysing both the harm which it may do to women, and the way in which free speech principles apply to rap music. The criteria for works to be censored in New Zealand and the United States are analysed. Comments are made about how the New Zealand Classification Office should treat rap music works. It is argued that censorship of rap will rarely be justified. The article concludes by examining an interesting and fundamental difference between the free speech principles of the two jurisdictions: American free speech doctrine treats censorship based on the work's viewpoint with hostility, whereas New Zealand law advocates censorship of this kind.

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Henderson, Errol A. "Black Nationalism and Rap Music". Journal of Black Studies 26, n.º 3 (enero de 1996): 308–39. http://dx.doi.org/10.1177/002193479602600305.

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Baussard, A. y T. Boutin. "Time-reversal RAP-MUSIC imaging". Waves in Random and Complex Media 18, n.º 1 (14 de enero de 2008): 151–60. http://dx.doi.org/10.1080/17455030701481856.

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Norfleet, Dawn M. "Rap Music and Street Consciousness". Journal of American Folklore 120, n.º 475 (1 de enero de 2007): 113–14. http://dx.doi.org/10.2307/4137886.

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Järvenpää, Tuomas. "‘The Wisest Man in the East’". Temenos - Nordic Journal for Study of Religion 59, n.º 2 (19 de diciembre de 2023): 207–29. http://dx.doi.org/10.33356/temenos.122051.

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This article presents an ethnographic analysis of the performance of gospel rap music as part of Evangelical Christian youthwork in Finland. The article is based on my observations of six onsite and five online events that featured gospel rap music in their line-up, as well as interviews with nine musicians and three event organizers. I address the relationship between the aesthetics of gospel rap music and the emotional regimes of Finnish Evangelical Christianity. I define ‘emotional regimes’ here as cultural, social, and material practices that set normative rules for the expression of collective emotions. I conclude that light-hearted humour and irony are prevalent emotional moods in these Christian rap performances in Finland. The article shows how the emotional sequencing around gospel rap music at these Christian events conforms with the general individualistic and therapeutic emotional cultures of late modern societies. Yet I show how some gospel rappers are also self-critical of this individualism and the spectacular nature of these music events and use self-irony and parody as social commentary tools in their performances. Irony in gospel rap performances also opens opportunities for theological innovations and a reflection of social differences.

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Fried, Carrie B. "Bad Rap for Rap: Bias in Reactions to Music Lyrics1". Journal of Applied Social Psychology 26, n.º 23 (diciembre de 1996): 2135–46. http://dx.doi.org/10.1111/j.1559-1816.1996.tb01791.x.

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Infortuna, Carmenrita, Fortunato Battaglia, David Freedberg, Carmela Mento, Fiammetta Iannuzzo, Rosa De Stefano, Clara Lombardo, Maria Rosaria Anna Muscatello y Antonio Bruno. "Emotional Temperament and Character Dimensions and State Anger as Predictors of Preference for Rap Music in Italian Population". International Journal of Environmental Research and Public Health 19, n.º 20 (21 de octubre de 2022): 13650. http://dx.doi.org/10.3390/ijerph192013650.

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The objective of the current work was to examine the relationships between affective temperaments dimensions, trait anger, and the preference for rap music in a sample of Italian adults. An online survey was administered to 662 subjects. We assessed preference for rap music using a Likert scale. Ina addition, we investigated the sample’ affective temperament traits using the Memphis, Pisa, Paris, and San Diego (TEMPS-A) short scale and the trait anger by using the Trait Anger component of the State Trait Anger Expression Inventory 2 (STAXI-2). Multiple linear regression indicated that cyclothymic temperament score, hyperthymic temperament score, and trait anger scores were positive predictors while older age, and depressive temperament and higher education score were negative predictors of preference for rap music. The results expand previous literature on personality and music preference indicating the association of high energy/high activity temperaments and trait anger to preference for rap music.

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Williams, Justin A. "The Construction of Jazz Rap as High Art in Hip-Hop Music". Journal of Musicology 27, n.º 4 (2010): 435–59. http://dx.doi.org/10.1525/jm.2010.27.4.435.

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Multiple factors contributed to the elevation of jazz as "high art" in mainstream media reception by the 1980s. The stage was thus set for hip-hop groups in the late-1980s and early 90s (such as Gang Starr, A Tribe Called Quest, and Digable Planets) to engage in a relationship with jazz as art and heritage. "Jazz codes" in the music, said to signify sophistication, helped create a rap-music subgenre commonly branded "jazz rap." Connections may be identified between the status of jazz, as linked to a high art ideology in the 1980s, and the media reception of jazz rap as an elite rap subgenre (in opposition to "gangsta" rap and other subgenres). Contemplation of this development leads to larger questions about the creation of hierarchies, value judgments, and the phenomenon of elite status within music genres.

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Knobloch-Westerwick, Silvia, Paige Musto y Katherine Shaw. "Rebellion in the Top Music Charts". Journal of Media Psychology 20, n.º 1 (enero de 2008): 15–23. http://dx.doi.org/10.1027/1864-1105.20.1.15.

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Abstract. In spite of great public concern about offensive messages in hip-hop/rap and rock, actual quantitative prevalence is rarely examined. This investigation analyzed 260 rap/hip-hop and rock songs from the top-charts of 1993 and 2003 for rebellious messages about impulsive and hostile behaviors. Results show that the majority of top songs contain rebellious messages. Songs with messages about impulsiveness are more common than those about hostility in the rap/hip-hop genre and have increased.

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Uhlig, Sylka, Erik Jansen y Erik Scherder. "“Being a bully isn’t very cool…”: Rap & Sing Music Therapy for enhanced emotional self-regulation in an adolescent school setting – a randomized controlled trial". Psychology of Music 46, n.º 4 (21 de julio de 2017): 568–87. http://dx.doi.org/10.1177/0305735617719154.

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Music as an effective self-regulative tool for emotions and behavioural adaptation for adolescents might enhance emotion-related skills when applied as a therapeutic school intervention. This study investigated Rap & Sing Music Therapy in a school-based programme, to support self-regulative abilities for well-being. One-hundred-and-ninety adolescents in grade 8 of a public school in the Netherlands were randomly assigned to an experimental group involving Rap & Sing Music Therapy or a control group. Both interventions were applied to six classes once a week during four months. Measurements at baseline and again after four months provided outcome data of adolescents’ psychological well-being, self-description, self-esteem and emotion regulation. Significant differences between groups on the SDQ teacher test indicated a stabilized Rap & Sing Music Therapy group, as opposed to increased problems in the control group ( p = .001; ηp2 = .132). Total problem scores of all tests indicated significant improvements in the Rap & Sing Music Therapy group. The RCT results imply overall benefits of Rap & Sing Music Therapy in a school setting. There were improved effects on all measures – as they are in line with school interventions of motivational engagement in behavioural, emotional and social themes – a promising result.

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Ben Moussa, Mohamed. "Rap it up, share it up: Identity politics of youth “social” movement in Moroccan online rap music". New Media & Society 21, n.º 5 (mayo de 2019): 1043–64. http://dx.doi.org/10.1177/1461444818821356.

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This study examines the discursive and artistic expression of Moroccan youth identity politics through the production and consumption of rap music online, particularly on YouTube. Drawing on multimodal discourse analysis (MDA), the study explores textual, visual, and reception modes and discourses of Moroccan rap songs mediated through songs’ lyrics, video clips, and user comments on the video sharing platform. Focusing on four levels of discourse, namely, narrative and interpersonal representation, genre, modality, and style, the study examines the following key questions: What are the discourses that emerge from the production, circulation, and consumption of online rap music by Moroccan youth? How do online rap production and reception contribute to identity formation among Moroccan youth? To what extent does online rap music contribute to the development of a progressive and alternative social youth movement that challenges dominant cultural and political power relations?

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Yuliantari, Ans Prawati. "Molas Baju Wara: Hybridity in Manggarai Rap Music". Celt: A Journal of Culture, English Language Teaching & Literature 16, n.º 2 (21 de junio de 2017): 201. http://dx.doi.org/10.24167/celt.v16i2.769.

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Rap music which has been popular since 2007 in Manggarai region, East Nusa Tenggara, Indonesia, gave rise to rap hybrid phenomenon. The mixture between American rap music formats and local elements of Manggarai attracted the attention of young people in the region. One of the local songs that feature hybridity in rap Manggarai is "Molas Baju Wara" created by Lipooz, one of the pioneers of rap in Ruteng, the capital city of Manggarai district. To discuss this phenomenon, the concept of hybridity in cultural territory proposed by James Lull is adopted. This concept is used particularly to analyze the forms of hybridity reflected in " Molas Baju Wara" and the ways they are used in showing the social and cultural conditions of Manggarai. "Molas Baju Wara" was selected as the object of study because the song is clearly showing the characteristics of hybridity in music. The study shows that hybridity could be perceived in Manggarai rap music specifically in the use of local musical instruments like drums, cajon, and tambourine as a substitute for percussive sounds of drums, boombox, or turn-table which are commonly used by rap musicians in their home country, the U.S.A. In addition, there are elements of local sound such as the sound of rain that represents Ruteng as the rain city. Hybridity characteristics can also be found in the use of Manggarai vernacular in the whole lyrics as well as the narration of local themes and certain sites that represent Ruteng.

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Ibrahim, Mohd Izuan, Rukiah A. Latif y Afiq Mustafa Kamal. "The Effects of Background Music on The Screen-Based Reading Material Among University Students: An Eye Tracking Study". Journal of Cognitive Sciences and Human Development 9, n.º 2 (30 de septiembre de 2023): 117–32. http://dx.doi.org/10.33736/jcshd.5933.2023.

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Reading performance is a crucial skill that can predict success in education. Many factors can influence reading performances, such as background music and perceiving the sentences while reading. This study explores the effects of music on screen-based reading materials among health sciences university students. One hundred twelve participants from The National University of Malaysia, Kuala Lumpur Campus, participated in this study. Participants were asked to read and understand the general theme text given on the computer screen. The participants were segregated into two groups according to their preferred way of reading, either music or non-music. Then, participants in the music group randomly listened to rap or classic music (rap = 86 BPM or classic = 161 BPM) using a Sony headphone (MDR-XB450AP) while reading. The reading duration was recorded, and reading comprehension was determined by the correct answers to four questions based on the text. A webcam-based GazeRecorder software was used to measure the eye-tracking metrics (dwell time, first view time, and number of AOI views) on the area of interest (AOI). Reading speed is significantly associated with reading comprehension (rs = -0.1933, p = 0.0412). Reading duration, reading speed, and reading comprehension were not considerably different while listening to and not listening to music. The results show a similar pattern in all eye-tracking metrics. However, the reading duration while listening to rap music (2.68 ± 1.94 minutes) was significantly shorter (U = 299.5, p = 0.02642) compared to classical music (3.42 ± 1.91 minutes). Moreover, reading speed is significantly higher (U = 299.5, p = 0.02642) while listening to rap music (139.38 ± 102.96 wpm) as compared to classical music (109.47 ± 51.51 wpm). Music seems not to affect reading performance and eye-tracking metrics. Despite this, rap music can improve reading performance by reducing the reading duration and increasing reading speed.

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Yuliantari, Ans Prawati. "CONTESTATION BETWEEN GLOBAL AND LOCAL IN MANGGARAI RAP MUSIC". Rubikon : Journal of Transnational American Studies 3, n.º 1 (18 de julio de 2019): 1. http://dx.doi.org/10.22146/rubikon.v3i1.34248.

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Globalization causes the spread of pop culture beyond geographical boundaries. Rap music as a form of pop culture spread around the world in the 1990s through the mass media that was driven by the transnational music industry. Its popularity was not just happened in big cities, but in peripheral regions like in Manggarai of East Nusa Tenggara as well.This article uses the transnational concept in American studies and theory of landscape advanced by Arjun Appadurai. The concept of Transnational American Studies is used to analyze the influence of American culture beyond its territory, while the theory of landscape is used to analyze the conflicts that occured between the global and the local rap music in Manggarai music spaces.This analysis shows that the process of appropriation carried out by local rapper against global rap music is a form of negotiation to adapt to local tastes as well as of creativity to face global music. The strategies undertaken in the struggle for spaces of music can be seen in the form of themes, language, dialect, or mode of production. Contestation between the global and the local is always transformed through the development of music consumers in the area.Keywords: Contestation, Rap, Transnational, Globalization

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Marques, Gustavo Souza. "Full of rage and references: Understanding Coronel’s Frenesi (Frenzy) (2022) in the Brazilian rap scene – An interview/review". Global Hip Hop Studies 3, n.º 1 (1 de diciembre de 2022): 191–94. http://dx.doi.org/10.1386/ghhs_00063_5.

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Coronel is an underground Brazilian rapper and music producer who has a psychologizing and post-gangsta musical work. In his album Frenesi (2022), Coronel shows his rage against fake gangsterism in the Brazilian rap scene utilizing references from a diverse setting of cultural productions ranging from Hitchcock movies to Egyptian gods. This article examines the uniqueness of Coronel’s musical work in the Brazilian rap scene considering his initial maromba rap phase as well. Maromba rap is a subgenre of rap music made for working out comprising motivating but also dissing lyrics against other bodybuilders. As a product of Brazilian rap scene on the internet, maromba rap is an interesting phenomenon that had its apex in early 2010s. However, Coronel’s career moved beyond such a specific subgenre achieving deeper lyrics and more intricate music productions. In other words, this article examines not only Coronel’s Frenesi but also its career as a whole and how the content of his album relates to the different phases he went through as an artist. Coronel comes back with an aggressive album replete with references from cinema to Egyptian gods and videogames.

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GILMAN, LISA y JOHN FENN. "Dance, gender, and popular music in Malawi: the case of rap and ragga". Popular Music 25, n.º 3 (11 de septiembre de 2006): 369–81. http://dx.doi.org/10.1017/s026114300600095x.

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Rap and ragga musics have found a place on the musical landscape of Malawi over the last decade, exemplified in a nation-wide scene characterised by competitions. Recordings and associated materials of rap and ragga that inform Malawian youth interpretations tend to emphasise male participation and masculine symbols. Competitions are male-dominated in their organisational structure and participatory roles. Though the articulated focus of these events is the musical component, movement practices are at the core of the scene, comprising part of contestants' performances and the more informal activities of spectators. Female involvement as dancers is much greater than as music-makers, making attention to dance crucial for understanding gender dynamics. Our exploration of intersections between dance, music, gender and class provides insight into the reasons for and implications of male dominance in this popular music/dance scene.

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Stoia, Nicholas, Kyle Adams y Kevin Drakulich. "Rap Lyrics as Evidence". Race and Justice 8, n.º 4 (31 de enero de 2017): 330–65. http://dx.doi.org/10.1177/2153368716688739.

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Recent scholarship has shed light on the troubling use of rap lyrics in criminal trials. Prosecutors have interpreted defendants’ rap lyrics as accurate descriptions of past behavior or in some cases as real threats of violence. There are at least two problems with this practice: One concerns the interpretation of art in a legalistic context and the second involves the targeting of rap over other genres and the role of racism therein. The goal of the present work is translational, to demonstrate the relevance of music scholarship on this topic to criminologists and legal experts. We highlight the usage of lyric formulas, stock lyrical topics understood by musicians and their audiences, many of which make sense only in the context of a given genre. The popularity of particular lyric formulas at particular times appears connected to contemporaneous social conditions. In African American music, these formulas have a long history, from blues, through rock and roll, to contemporary rap music. The work illustrates this through textual analyses of lyrics identifying common formulas and connecting them to relevant social factors, in order to demonstrate that fictionalized accounts of violence form the stock-in-trade of rap and should not be interpreted literally.

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Denisova, Anastasia y Aliaksandr Herasimenka. "How Russian Rap on YouTube Advances Alternative Political Deliberation: Hegemony, Counter-Hegemony, and Emerging Resistant Publics". Social Media + Society 5, n.º 2 (abril de 2019): 205630511983520. http://dx.doi.org/10.1177/2056305119835200.

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The late 2010s have seen the unprecedented rise of Russian rap culture on YouTube. This study delves into the unexplored area of the relationship between rap music, politics, and the Internet audience in Russia. It focuses on the analysis of the production of the most popular rap videos—their narratives, power relations, and socio-political themes, as well as the prevailing patterns in the discussion on socio-political issues by the YouTube audience. The study brings three contributions that identify the power relations in the Russian society that manifest in the field of rap music. First, the Russian-speaking users demonstrate a high level of criticality toward the pro-Kremlin rap music on YouTube and challenge the lies of propaganda rap. Second, pro-government rappers follow the Soviet authoritarian ethos and praise belonging to the collective of elites, while liberal ones adhere to the individual responsibility. Third, we demonstrate the prevalence of patriarchal gender values, including macho politics and unquestioned sexism, which are representative of gender politics in the country. This article proves the importance of socio-political commentary on YouTube and points to the rap videos as the popular hubs for the socio-political debates. Users flow to rap videos and utilize the comment section to have their say on the political context and power relations rather than the music, to engage with others, and to contribute to the emerging collective debate. The comment sections on these rap videos have a unique value for the Russian users who exploit them as the negotiation space in the void of other platforms for social dialogue in Russia.

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Gonzalez, Tiphanie y B. Grant Hayes. "Rap Music in School Counseling Based on Don Elligan's Rap Therapy". Journal of Creativity in Mental Health 4, n.º 2 (5 de junio de 2009): 161–72. http://dx.doi.org/10.1080/15401380902945293.

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Schmidt, Johannes. "German Rap Music in the Classroom". Die Unterrichtspraxis / Teaching German 36, n.º 1 (2003): 1. http://dx.doi.org/10.2307/3531679.

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Meinecke, Christofer, Ahmad Dawar Hakimi y Stefan Jänicke. "Explorative Visual Analysis of Rap Music". Information 13, n.º 1 (28 de diciembre de 2021): 10. http://dx.doi.org/10.3390/info13010010.

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Detecting references and similarities in music lyrics can be a difficult task. Crowdsourced knowledge platforms such as Genius. can help in this process through user-annotated information about the artist and the song but fail to include visualizations to help users find similarities and structures on a higher and more abstract level. We propose a prototype to compute similarities between rap artists based on word embedding of their lyrics crawled from Genius. Furthermore, the artists and their lyrics can be analyzed using an explorative visualization system applying multiple visualization methods to support domain-specific tasks.

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Cummings, Melbourne S. y Abhik Roy. "Manifestations of Afrocentricity in Rap Music". Howard Journal of Communications 13, n.º 1 (enero de 2002): 59–76. http://dx.doi.org/10.1080/106461702753555049.

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Dunbar, Adam, Charis E. Kubrin y Nicholas Scurich. "The threatening nature of “rap” music." Psychology, Public Policy, and Law 22, n.º 3 (2016): 280–92. http://dx.doi.org/10.1037/law0000093.

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Norfleet, Dawn M. "Rap Music and Street Consciousness (review)". Journal of American Folklore 120, n.º 475 (2007): 113–14. http://dx.doi.org/10.1353/jaf.2007.0026.

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Anderson, Paul A. "Ellington, Rap Music, and Cultural Difference". Musical Quarterly 79, n.º 1 (1995): 172–206. http://dx.doi.org/10.1093/mq/79.1.172.

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Chen, Sitong. "The Effects of Musical Arousal on Adolescence Long-term Memory". Lecture Notes in Education Psychology and Public Media 45, n.º 1 (19 de abril de 2024): 71–78. http://dx.doi.org/10.54254/2753-7048/45/20230248.

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To examine the effects of different music genres on adolescents' long-term memory. Thirty participants were recruited to take part in the study. First, they were given a list of random letter combinations to memorize while listening to a soothing song or fast-paced rap music. After learning for five minutes, they were given some randomly generated arithmetic questions to complete within two minutes. Then, they did a recognition test on the previously memorized words. Results show that the memory-recalling abilities of the participants while listening to rap or soft music are significantly different. Most participants scored higher in tests with soft music than with rap music. The researcher conclude that it would be beneficial for students to do memorization tasks with relaxing background music because soft music could facilitate the process of information encoding and keep them motivated to study for longer, reducing their stress and anxiety. Students should avoid listening to music with a fast, rhythmic beat while memorizing since this type of music appears distractive. Future research could be conducted with a larger sample size.

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Ahmad Daniel Faiz Ramlee y Dexter Sigan John. "“Bitch”, “Ho” and “Pussy”: Messages of Popular Rap Music". Trends in Undergraduate Research 6, n.º 1 (23 de junio de 2023): f10–19. http://dx.doi.org/10.33736/tur.5496.2023.

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This study aims to examine the messages of the popular rap songs. The specific objectives are: (1) to analyse the messages of rap songs in the Billboard Hot 100 Year-End Chart from 2017 to 2021, and (2) to analyse the level of misogyny in the rap songs listed in the Billboard Hot 100 Year-End Chart from 2017 to 2021. The descriptive study involved the analysis of messages in 25 popular rap songs. The content analysis of the songs showed that the most frequently used type of misogyny is sexual conquest messages found in 23 songs, followed by derogatory manner and physical aggression but rape and sexual assault messages were less frequently used. Most of the songs fall under the high level of misogyny. The most popular words used in these five songs are “bitch”, “hoes”, “ho”, “pussy glitter”, and “whores”. As the rap music is dominated by male singers, the misogyny messages promote a culture of toxic masculinity and reinforce the belief that men should be dominant in all aspects. The rap music normalises the idea of sexual violence, by making it acceptable or even desirable. The findings indicate that there is a need to promote positive messages in the music especially on woman empowerment.

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42

Abdul-Adil, Jaleel K. "Modern Rap Music: Mining the Melodies for Mental Health Resources". Journal of Youth Development 9, n.º 2 (1 de junio de 2014): 149–52. http://dx.doi.org/10.5195/jyd.2014.66.

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Modern Rap music is a very popular, powerful, and controversial form of contemporary youth media. Despite clearly counter-productive aspects of certain lyrics, videos, and other cultural elements, Rap music also offers prosocial material that can enhance the appeal and impact of mental health interventions. This article describes the Young Warriors program as an example of a Rap-based program that promotes positive development in urban ethnic minority youth. Future directions and similar scholarly efforts are also highlighted.

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Phillips, Matthew T. "Soundcloud Rap and Alien Creativity". Journal of Popular Music Studies 33, n.º 3 (1 de septiembre de 2021): 125–44. http://dx.doi.org/10.1525/jpms.2021.33.3.125.

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In this paper I argue that the SoundCloud rap movement of the 2010s signalled not only a crisis of the rap-image (the specific ways in which rap had been traditionally represented and produced), but also a moment of intense aesthetic creativity and experimentation. Following Luciana Parisi’s notion of alien thinking and Kodwo Eshun’s work on Afrofuturism, I see the SoundCloud rap movement as exhibiting a type of alien creativity, existing outside the human but having real effects upon the human aesthetic experience. Through techniques such as Auto-Tune, mumbling, repetition, ad-libs, triplets, rappers were able to create a radically new aesthetic form that pushed the limits of digital music production and listening. I present SoundCloud rap tracks as virtualities of aesthetic origination, with rappers and producers playing with the alien, the unknown, the incomputable and the incomprehensible, which are provided to them via cybernetic technologies. These virtualities become ways of bringing forth the alien in the form of new syntaxes, new meanings, new aesthetics and new modes of being, pushing the bounds of rap and popular music.

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Gran, Jacob J. "Two Corpus-Based Approaches to Rap Flow". Empirical Musicology Review 11, n.º 2 (10 de enero de 2017): 185. http://dx.doi.org/10.18061/emr.v11i2.5332.

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This commentary compares and contrasts the two articles within this issue that describe a corpus-based approach to rap music (Condit-Schultz, 2016; Ohriner 2016). Beyond their technical differences, these studies mutually converge on the concept of "flow" as a window into the technical problems of analyzing rap music, and the results of the two studies complement one another. The comparison of these essays allows a unique insight into the methodological alternatives available within corpus-based research. I also attempt to briefly contextualize these essays within the history of the field, and to outline what I believe their significance to be as contributions to the musicology of rap music.

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Kubrin, Charis E. "“I See Death around the Corner”: Nihilism in Rap Music". Sociological Perspectives 48, n.º 4 (diciembre de 2005): 433–59. http://dx.doi.org/10.1525/sop.2005.48.4.433.

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Rap is one of the most salient music genres of the late twentieth and early twenty-first centuries. Gangsta rap, in particular, with its focus on urban street life, has become a dominant means of expression within contemporary African American adolescent culture. As such, it speaks directly to issues of identity, culture, violence, and nihilism—themes that permeate recent research on inner-city black communities. Mostly ethnographic in nature, this work describes how structural disadvantage, social isolation, and despair create a black youth culture, or street code, that influences adolescent behavior. The current work builds on the community literature by exploring how the street code is present not only on “the street” but also in rap music. It addresses two important questions: (1) To what extent does rap music contain elements of the street code—and particularly nihilism—identified by Anderson (1999) and others? (2) How do rappers experience and interpret their lives, and how do they respond to conditions in their communities? These questions are explored in a content analysis of over four hundred songs on rap albums from 1992 to 2000.

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Erlambang, Muhammad Fandy, Ikhsan Fuady y S. Kunto Adi Wibowo. "Analisis Konten Kesehatan Mental Dalam Karya Musik Kendrick Lamar". Virtuoso: Jurnal Pengkajian dan Penciptaan Musik 4, n.º 1 (30 de junio de 2021): 46. http://dx.doi.org/10.26740/vt.v4n1.p46-52.

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During the 2000s and 2010s, mental health problems of Generation Z youth increased, but efforts to seek help decreased. However, rap music can be one of the several interventions that can help them. In this content analysis research, the authors apply a quantitative analysis method to the lyrics contained in the music of Kendrick Lamar, one of the most popular rap musicians during the 2010s. The analysis was conducted on a sample of 58 Kendrick Lamar songs to find the number of mental health references in his musical works from 2011 to 2017. The sampling technique used was purposive sampling. Data analysis techniques include frequency analysis, Cochran-Armitage test for trends in linear proportions, and cross-tabulations test using SPSS. Based on analysis results, it was found that 31 of the 58 songs in the sample contained mental health references. Mental health references in Kendrick Lamar's music increased from 2011 to 2012, but decreased from 2012 to 2017. The mental health references found were also related to contributing factors such as environmental conditions, spiritual beliefs, and love life. The writing of this research is expected to contribute to the realm of content analysis of rap music and popular music as a whole.Keywords: Mental health reference, Kendrick Lamar, rap music

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Puteri, Aisha Maura. "COUNTERING HIP-HOP AS A BLACK SPACE: HOW “THE OTHERS” STRUGGLED TO FIND SPACE IN RAP BATTLE CULTURE AS ANALYZED IN 8 MILE (2002) AND BAD RAP (2016)". Rubikon : Journal of Transnational American Studies 10, n.º 2 (30 de octubre de 2023): 204. http://dx.doi.org/10.22146/rubikon.v10i2.76853.

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This article analyzes the normativity of the black race in rap music and how it affected Asian American and White American MCs in Rap Battle (specifically Jin the MC, Dumbfoundead, and Eminem), the importance of rap battle in connection between race and rap, and how rap battle’s connection with race and rap contributed to Jin the MC, Dumbfoundead, and Eminem’s success factors as they tackled racist attacks from their rap battle opponents. The corpus of the study is a documentary about Asian American’s struggle in the hip-hop industry called Bad Rap (2016), as well as Eminem’s revised-autobiography film 8 Mile (2002). The study uses De La Garza and Ono’s CRT (2016) tenets and Edgar and Sedwick’s New Criticism (1999) to discover the importance of Rap Battle in the connection between race and rap as well as the ways that black-originated music affected the nonblack MCs mentioned; specifically, in their performance characteristics, strategies to battle racist attacks from the opponents, as well as their recognition and career development in the industry. Following that, the researcher discussed a gap within racial and sociocultural aspects of black normativity in rap and how it contributed to the ‘success factors’ of these mentioned artists, while racist attacks played a strong role from Black American opponents.

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Ohriner, Mitchell. "Metric Ambiguity and Flow in Rap Music: A Corpus-Assisted Study of Outkast's "Mainstream" (1996)". Empirical Musicology Review 11, n.º 2 (10 de enero de 2017): 153. http://dx.doi.org/10.18061/emr.v11i2.4896.

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Recent years have seen the rise of musical corpus studies, primarily detailing harmonic tendencies of tonal music. This article extends this scholarship by addressing a new genre (rap music) and a new parameter of focus (rhythm). More specifically, I use corpus methods to investigate the relation between metric ambivalence in the instrumental parts of a rap track (i.e., the beat) and an emcee's rap delivery (i.e., the flow). Unlike virtually every other rap track, the instrumental tracks of Outkast's "Mainstream" (1996) simultaneously afford hearing both a four-beat and a three-beat metric cycle. Because three-beat durations between rhymes, phrase endings, and reiterated rhythmic patterns are rare in rap music, an abundance of them within a verse of "Mainstream" suggests that an emcee highlights the three-beat cycle, especially if that emcee is not prone to such durations more generally. Through the construction of three corpora, one representative of the genre as a whole, and two that are artist specific, I show how the emcee T-Mo Goodie's expressive practice highlights the rare three-beat affordances of the track.

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49

Wang, Yi. "Hip-Hop Music and Social Identity - An Analysis on the Construction of Jim Smith in the Movie ‘8 Mile’". Asian Journal of Social Science Studies 6, n.º 4 (18 de noviembre de 2021): 13. http://dx.doi.org/10.20849/ajsss.v6i4.952.

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When it comes to American hip-hop music and rap music, people always think of the African American singers in loose clothes, the flashing lights on the dirty stage, all kinds of alcohol and cigarettes, as well as many drunken scenes. However, such a familiar scene is indeed an authentic portrayal of the United States. If you have heard about hip hop music, it is not difficult to find that many hip-hop lyrics are often full of dirty abuse, cold ridicule and sharp criticism. In a sense, hip hop music and rap music can be considered a kind of 'voice resistance' from the lower class of American society. However, it has not changed their current situation, and hip hop music and rap music are still regarded as inappropriate for children and teenagers. It is noteworthy that in recent years, with the popularity of hip-hop music, people from all over the world have gradually paid attention to this unique music style. At the same time, more and more people from the lower class of the United States are also be concerned by the U.S. government.

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50

Schauert, Paul. "Posthuman Rap". Ethnomusicology 68, n.º 1 (1 de febrero de 2024): 150–52. http://dx.doi.org/10.5406/21567417.68.1.09.

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