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Young children living around the world are singing, moving, and playing. It is part of their home cultures, neighborhood cultures, and regional and national cultures.

The musical play of children is a worldwide phenomenon

worldwide fame for their heavy concentrations of what is often termed the "big five": the elephant, water buffalo, lion, leopard, and rhinoceros.

African scholars have attempted to classify the peoples of Eastern Africa. The population is fragmented into many subdivisions based upon lineage—patrilineal in some areas, matrilineal in others—language, religion, subsistence and habitat among others. Despite such fragmentation and differences, the various groups tend to share much of their culture in common

As much as these different East African countries have in common, there are also distinct differences as a result of the over a hundred different cultures, dozens of different languages and diverse opinions relating to national identity.

Tanzania has two official languages – English and Swahili

Over the last ten years, the art of cartoons and comics has really taken off in Tanzania and begun to develop a more outspokenly political edge

Up until the 15th century, the cultures of Eastern Africa lived in relative isolation, building up kingdoms and empires, spreading agriculture and civilization throughout the region.

n the 15th century, the Portuguese began exploring the coast of East Africa, seeking to seize control of the spice trade from the Muslim presence in the Middle East. Islamic resistance to this led to a large-scale Arab colonization of the coast, which lasted until European colonialism began in earnest in the 19th century.

There are hundreds of languages spoken throughout East Africa, ranging from those spoken by only a few thousand to those spoken by millions. The most widely-spoken language, by far, is Swahili, with more than 5 million native speakers, and millions more who speak it as a secondary trade language. The island nations of East Africa, such as Madagascar, do not speak Swahili, instead speaking their own native languages, such as Malagasy.

The term authenticity has been applied to music in various ways. It might be used to describe a piece of music (recorded, notated, performed); the process by which the music is taught and learned ( through recordings, live models, notation); or the manner in which it is performed (venue, dress, behaviors).

In other words, authenticity lies within the perceptions of the individual.

Anthony Palmer, who teaches music education at Boston University, has said that music with "absolute authenticity" is performed (a) by and for members of the culture; (b) in a typical setting, as determined by the members of the culture; (c) with instruments specified by the creator(s) of the music; and (d) in its original language.[ 8] Inarguably, and as Palmer recognizes, attaining this level of authenticity is impossible in a school music program (unless we consider "school music" residing within a unique culture of its own). In school, music is separated from its primary source many times over. Music is passed from its primary source (composer, grandmother) to an intermediary (arranger, performer, notation, recording) and channeled through a publisher or presenter to the teacher and finally to students. To confound matters, there are variants of melodies, lyrics, dances, games, and performance styles.

Deep-listening experiences, wrapped in a pedagogy of music listening, take students far beyond the surface of their barely noticeable surround-sound environment and into the nature of music and its workings.

Attentive-listening experiences occur when teachers point out specified points of focus, put questions or challenges to the listeners, or merge graphics or visuals with the sound experience itself. Graphs or maps of particular musical features can be helpful, since visual cues may enhance listening. Teachers can provide diagrams of the contours of the melody or depict rhythmic components of a piece through iconic symbols-staff notation, splotches of color, or geometric shapes, for example. Instruments, real or illustrated, can focus student attention on their entrance or continuing presence in the music.

Engaged listening invites listeners to enter into the groove or the flow of the music, pick a part to contribute, and consequently feel more involved in the music. A phenomenon of "participatory consciousness"[ 5] unfolds as engaged listeners find their place in the music, find something in the music to hang on to (a melody, a pulse, an ostinato, a groove), and select a contribution to make back to the music. In this way, they connect with the music, joining the recorded musicians and their live participant-colleagues in a musical team.

The idea of wanting to be true to the music of a culture, to the people of that culture, and to one's students in teaching is at the heart of the discussion of authenticity.

However, teaching music without attention to its cultural context is a problem in several respects: it risks misrepresenting the musical practice being studied, it fails to take advantage of the potential benefits of culturally infused music teaching, and it promotes a conception of music as isolated sonic events rather than meaningful human practices.2 Discussion about this struggle to balance accurate performance practice with accessibility has focused on the concept of authenticity

The definitions of authenticity represented in the music education literature fall into four models: the continuum model; the twofold historical/personal model; the threefold reproduction, reality, and relevance model; and the moving-beyond-authenticity model.

This step is to be done independently!

This step is to be done independently!

In your groups, compare which instruments you all chose to explore and learn.