The ethnomusicologist Svanibor Pettan did his field research in the time of the Croatian homeland war and defined three functions of music. Merriam defined ten general functions of music. In the anthropological literature, two authors have written about the functions of music significant for my research.
Radio Zid (Radio Wall) supported them and organized an event called Rock Under the Siege, where these young bands were able to express their feelings. They promoted an alternative musical scene and fought against rurality in their home town. New young bands emerged on the musical scene playing rock and metal music.
Alter ego band dayton tv#
They were mostly broadcast on national radio and TV stations (RTVBiH), but due to technical reasons were heard more or less only in Sarajevo. These patriotic songs were supported and accepted by the government.
Alter ego band dayton professional#
Almost all professional and amateur musicians sang patriotic songs about the Bosnian army or the beauty of Bosnia-Herzegovina. But the people of Sarajevo proved us wrong. A common belief may arise that due to the constant threat of death, cultural happenings in general did not exist. The paper attempts to shed light on the patriotic songs recorded in Sarajevo in the period from 1992 to 1995. In addition, I argue that, by comparing the narrative traditions, we can uncover valuable testimony regarding the early development of what might later be described as an Islamic Iranian identity. By removing the layers of literary embellishment and moralistic exegesis, we can understand better the impact of the death of this Sāsānian dynast. A careful examination of the narratives of early Islamic history teaches us much about the mindset of those living in the first centuries following the momentous events of the Seventh Century. Furthermore, it attributes his demise not to the direct actions of his opponent but to the appearance of a dust storm, underscoring the theme that fate decreed the fall of the Sāsānians and fortune no longer smiled upon the land of Iran.
By contrast, the Shāh-nāmeh recasts Rostam’s death in a heroïc light killed not by an anonymous fighter, he falls in single combat with the Arab commander in a personification of the clash between the imperial Sāsānian order and the nascent Islamic movement. Arabic accounts depict his end in a humiliating manner, combining ominous symbolism and humourous elements to convey a didactic message about the overturning of the existing order through the rise of Islam. Unsurprisingly, the recording of his death involved great embellishment and little can be determined about the actual circumstances of the incident. A scion of a leading Sāsānian family, Rostam served as the power behind the throne in the empire’s last years. In my paper, I examine various literary representations of Rostam’s death and demonstrate how they reflect different attitudes regarding Iran and Islam. Farrokh-Hormozd at the Battle of al-Qādisiyyah during the Arab-Islamic conquest of Iran received much attention in both the Islamic conquest literature and the Persian epic tradition canonised in the Shāh-nāmeh. The death of the Persian dynast Rostam b.
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