lemonde.fr
Senegalese Monks' Kora Innovation Wins Global Acclaim
Responding to Vatican II's call for inculturation, monks at Senegal's Keur Moussa monastery modernized the kora, a traditional West African harp, resulting in a globally sought-after instrument now sold for 600-1200 euros.
- How did the Vatican II's call for inculturation directly impact the design and use of the kora at Keur Moussa monastery?
- In 1962, following Vatican II's call for inculturation, Brother Dominique of Keur Moussa monastery in Senegal sought local sounds, discovering the kora. He subsequently composed 71 kora arrangements for liturgical use, and the monks began innovating the instrument's design to withstand the local climate.
- What specific technological and design challenges did the monks of Keur Moussa face in adapting the kora to the Senegalese climate?
- The monks of Keur Moussa, facing challenges from Senegal's climate, collaborated with engineers to modernize the kora, improving its durability and expanding its musical range with chromatic levers. This innovation, driven by liturgical needs, transformed the kora into a sought-after instrument.
- What broader implications does the success of the Keur Moussa kora hold for the intersection of faith, technology, and cultural exchange?
- The Keur Moussa kora's success reflects a unique synergy between religious adaptation, technological innovation, and cultural exchange. Its global recognition, exemplified by Grammy Awards for Malian musicians, showcases the instrument's enduring appeal and the monastery's inventive approach to faith.
Cognitive Concepts
Framing Bias
The article frames the story as a success story, emphasizing the ingenuity and perseverance of the monks. While factually accurate, this positive framing might overshadow any potential drawbacks or limitations of the modernized kora. The headline (if any) would likely reinforce this positive perspective.
Language Bias
The language used is generally neutral and informative. However, phrases such as "sacerdoce" (priesthood) and descriptions of the monks' work as a "revolution" might subtly suggest a sense of religious mission and inherent superiority. More neutral terms like "dedicated work" or "significant innovation" could be used.
Bias by Omission
The article focuses heavily on the technical aspects of kora modernization and the monks' involvement, potentially overlooking other perspectives on traditional kora making or the broader cultural context of the instrument in Senegal. There is no mention of potential criticism or challenges faced by the monks' innovations. The economic success is highlighted but the potential social or cultural impact beyond sales is not discussed.
False Dichotomy
The narrative implicitly presents a dichotomy between traditional kora making and the monks' modernized version, without fully exploring the potential for harmonious co-existence or the value of both approaches. It may lead readers to view the monks' innovation as a superior replacement rather than an evolution.
Gender Bias
The article primarily focuses on the actions and contributions of male monks, with limited attention to potential female involvement in the process, either in the monastery or in the broader Senegalese musical traditions. Further investigation would be needed to assess any implicit gender bias.
Sustainable Development Goals
The creation and sale of modernized koras by the monks of Keur Moussa has created jobs and generated income, contributing to economic growth in Senegal. The project involved collaboration with engineers and local artisans, further boosting employment and skills development. The high demand and price of the koras indicate a successful economic venture.