Mutonya, Maina wa and Catherine Bosire. 2013. The Politics of Everyday Life in Gǐkűyű Popular Music of Kenya (1990-2000). Nairobi Kenya: Twaweza Communications.

While probing the politics of everyday in Gikuyu popular music, the main thrust of this book is to unpack the representation of daily struggles through music. Depending mainly on the lyrics of the songs, the study also combines both the textual and the contextual analysis of the music. Music here is studied both as a text, and as an aspect of popular culture. The decade1990-2000 in Kenya provides two contrasting political developments, which directly impacted on the ordinary Kenyan; firstly, the extremes of the country ís one-party rule were at the peak until when multi-party democracy was re-introduced. This ushered in a new era, but with antecedents in one-party rule, where service delivery was below par and economic mismanagement, corruption, assassinations and detentions continued unabated. It is in this contrasting environment that popular arts proliferated as a way of countering the repressed freedom of expression. This book, therefore, looks at how the Gikuyu musicians reacted and responded to these social and political realities in their songs. Music is discussed as an essential site for creation, re-creation and negotiation of the various forms of identities.

[Source: Culled fromAmazon.com].

Monson, Ingrid T. The African Diaspora: A Musical Perspective. London: Routledge, 2003.

The African Diaspora presents musical case studies from various regions of the African diaspora, including Africa, the Caribbean, Latin America, and Europe, that engage with broader interdisciplinary discussions about race, gender, politics, nationalism, and music.

[Source: Book Description by publisher].

Maupeu, Herve, and Kimani Njogu. Song sand Politics in Eastern Africa. Mkuki na Nyota Publishers, 2007

Songs and Politics in Eastern Africa brings together important essays on songs and politics in the region and beyond. Through an analysis of the voices from the margins, the authors (contributors) enter into the debate on cultural productions and political change. The theme that cuts across the contributions is that songs are, in addition to their aesthetic appeal, vital tools for exploring how political and social events are shaped and understood by citizens. Urbanization, commercialization and globalization contributed to the vibrancy of East African popular music of the 1990s which was marked by hybridity, syncretism and innovativeness. It was a product of social processes inseparable from society, politics, and other critical issues of the day. The lyrics explored social cosmology, worldviews, class and gender relations, interpretations of value systems, and other political, social and cultural practices, even as they entertained and provided momentary escape for audience members. Frustration, disenchantments, and emotional fatigue resulting from corrupt and dictatorial political systems that stifle the potential of citizens drove and still drive popular music in Eastern Africa as in most of Africa. Songs and Politics in Eastern Africa is an important addition to the study of popular culture and its role in shaping society.

[Source: book description culled from Amazon.com].

Jaji, Tsitsi Ella. Africa in Stereo: Modernism, Music, and Pan-African Solidarity. Oxford University Press; Illustrated edition, 2014.

Africa in Stereo analyzes how Africans have engaged with African American music and its representations in the long twentieth century (1890-2011) to offer a new cultural history attesting to pan-Africanism's ongoing and open theoretical potential. Tsitsi Jaji argues that African American popular music appealed to continental Africans as a unit of cultural prestige, a site of pleasure, and most importantly, an expressive formal ready encoded with strategies of creative resistance to racial hegemony. Ghana, Senegal and South Africa are considered as three distinctive sites where longstanding pan-African political and cultural affiliations gave expression to transnational black solidarity. The book shows how such transnational ties fostered what Jaji terms stereo modernism. Attending to the specificity of various media through which music was transmitted and interpreted-poetry, novels, films, recordings, festivals, live performances and websites-stereo modernism accounts for the
role of cultural practice in the emergence of solidarity, tapping music's capacity to refresh our understanding of twentieth-century black transnational ties.

[Source: Books.goole.ca].

Hayes, E. M. Songs in Black and Lavender: Race, Sexual Politics, and Women’s Music. University of Illinois Press, 2010.

Drawing on fieldwork conducted at eight women's music festivals, Eileen M. Hayes shows how studying these festivals--attended by predominately white lesbians--provides critical insight into the role of music and lesbian community formation. She argues that the women's music festival is a significant institutional site for the emergence of black feminist consciousness in the contemporary period.

[Source: excerpt of book summary culled from worldcat.org].

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Floyd, Samuel A. Jr. The Power of Black Music: Interpreting Its History from Africa to the United States. Oxford University Press; Illustrated edition, 1999.

Bold and original, The Power of Black Music offers a new way of listening to the music of black America, and appreciating its profound contribution to all American music. Striving to break down the barriers that remain between high art and low art, it brilliantly illuminates the centuries-old linkage between the music, myths, and rituals of Africa and the continuing evolution and enduring vitality of African-American music. Inspired by the pioneering work of Sterling Stuckey and Henry Louis Gates, Jr., author Samuel A. Floyd, Jr., advocates a new critical approach grounded in the forms and traditions of the music itself. He accompanies readers on a fascinating journey from the African ring, through the ring shout's powerful merging of music and dance in the slave culture, to the funeral parade practices of the early New Orleans jazzmen, the bluesmen in the twenties, the beboppers in the forties, and the free jazz, rock, Motown, and concert hall composers of the sixties and beyond. Floyd dismisses the assumption that Africans brought to the United States as slaves took the music of whites in the New World and transformed it through their own performance practices. Instead, he recognizes European influences, while demonstrating how much black music has continued to share with its African counterparts. Floyd maintains that while African Americans may not have direct knowledge of African traditions and myths, they can intuitively recognize links to an authentic African cultural memory.

[Source: Book description by publisher culled from Worldcat.org].