Recently, I listened to a conversation between Krista Tippett, Parker Palmer, and Courtney Martin. This song is the refrain of a short text from a 9th-century Latin hymn for the Offices, those monastic services said or sung at eight intervals each day, following the Rule of St. Benedict, 535 C.E. The arrangement in Singing the Journey comes from the version by Ysaye Barnwell (of Sweet Honey in the Rock). The original version of the song has become a popular, inspirational anthem.

wrote and features on 'Rabiatu', and this is the strongest African track on It is currently housed at the Museum of Fine Arts in Boston, MA. That’s okay. His choir sang it for the first time that night, and they have sung it every year since. A recording of this piece is available on Jason Shelton's CD, The Fire of Commitment. This song was written as a reaction to the buildup of the invasion of Iraq. In Edgar Allan Poe’s poem, The Raven, a character believes that the balm of Gilead can heal his broken heart from the loss of his lover’s death.

One of four songs in Singing the Journey from the Taizé tradition.

This piece can work well with a rhythm section. The English translation is by the Rev. It was heard on the Virginia Tech campus after the massacre there in 2007. This song was written while the composer was sitting in the First Unitarian Universalist (UU) Nashville church sanctuary on Christmas Eve, 1998, which was his first Christmas working at the church.

This song was born from the composer's explorations on the guitar with Hyfrodol, one of his favorite melodies that he grew up singing in church. Lawd, it’s a midnight without stars.” Dr. Barnwell wanted to create a complete circle of experience, and so she wrote “for each child that’s born, a morning star rises...” This phrase is meant to establish hope, and it defines the uniqueness of each one of us. The power in chants like Thula Klizeo is in the depth of the meaning, its connection to the traditions of the past and its defiance for a better tomorrow.

However, we credit Anders Nyberg, musical director of Fjedur, a Swedish choral group, with discovering it on one of his trips to Cape Town. And the question is, do I know who you are, do you know who I am, and we care about each other?

: The Role of Freedom Songs in the Civil Rights Movement, written by Kerran L. Sanger. She heard the song at Greenham Common, which was a peaceful sit-in at a nuclear energy plant in England. Anyway, he took a break from shoveling and sat at the sanctuary piano.

At other times he uses it as a bridge to return to the verse.

A bluesy and energetic song.

A pause can be added before the last line, "let us die in peace.” After the U.S. invaded Iraq, the author suggested that the opening line could be chanted. If you really want to blow the church walls out, and you have the resources available, an organist can play the chorale while a pianist plays the accompaniment (listen to recordings of the Paul Winter Consort for many fine examples of this combination). And we’ll get there. The Unitarian Universalist Association website offers this background information about our hymn: Written by Ghanaian drummer Sol Amarifio, Woyaya is the title song of a 1971 album by Oisibisa, a musical group of Ghanaian and Caribbean musicians. When I heard the poem a second time years later, it began to sing itself to me, and I am glad that I have been able to share what I heard with you. It has since become something of an anthem for the movement, taking a central role in several congregational initiatives around the country. It was written after he had moved to Los Angeles and found himself missing the strong community ethic of his hometown. The original words for the song were:

Its driving rhythm and celebratory tone have made it a popular selection for ordinations and stewardship campaigns in recent years. These experiences produced a literature, as reflected in Psalm 137, “by the rivers of Babylon...” that expressed their desire for repentance and reconciliation with God, and a return to the land of Judah.

", In "namoot," the "oo" is as in "root" or "fruit. When using this song in my home church, I generally have a soloist sing the first verse a capella, with much feeling and rubato, then have the ensemble come in—at tempo—as the soloist reaches the word "home." Elise performs this song "a cappella" in almost every concert, and she always gets the audience singing and signing (American Sign Language) along with her in glorious harmonies. This song can been shared in different ways: Energetically, meditatively, with audience singing along (as echoes after each phrase), and/or with instrumental breaks allowing for English translation during the piece. The verses are original and the whole song adds a gentle Latin/Bossa Nova beat that is good with rhythm section. For joy and pain (echo) It was later turned into this song. The song may be accompanied by drums, bell, and shakers; and it can be sung a cappella with male voices which is favored by the Zulu tradition. But we know we will. Written in 2004 to honor the Reverend William Sinkford, president of the Unitarian Universalist Association, for his prophetic witness in being one of the leading voices of our movement in the Marriage Equality issue. Oh we give thanks (echo) 24 Farnsworth Street | Boston, MA 02210 This is an eco-anthem that works well or group singing or a solo voice. But before we do we should look at our own past.

Our coming is with the grass—the common which persists, unexalted, but with the essence of life.

And that all of us are here for a very, very short time and in that time when we're here, there really isn't any difference in any of us if we take time out to understand each other. Can be sung as a round, or "layered" (with each line sung repeatedly by aspecified group from the congregation and/or choir).

Salvador Cardenal Barquero is a fifth generation Nicaraguan. Fear’s a heavy feeling; it can eat you alive It is also available as an SATB arrangement from Jim Scott Music. In 2003, I adapted the song for our local neighborhood association's outdoor winter and summer solstice celebrations. I do want for myself to begin working with them. The St. Luke’s Choir debuted O Brother Sun in October of 2002.

As the song was being introduced on the show, Belafonte was asked where he gets his ideas for his songs, "Well, they don't come easily, you have to get inspired.

The hymn tune, MAURO, refers to Dorothy Mauro (1946-2001), a friend of the composer's family who worked and died in the World Trade Center. The soundtrack album is still available in the U.S. from Island Records (314) 586-1582 (another version is available through Amazon). It was frequently heard in work camps throughout central West Africa in the 1970s and 1980s. For information about the composer, Jacquers Berthier, see De Noche. A dark and fear filled midnight. This version is in the style of many earth-centered chants, and works well with a hand drum keeping a "heartbeat" pattern. According to the song’s composer, it means “We are going.” This song is frequently used in bridging ceremonies (UU ceremonies of passage from youth to young adulthood). It was commissioned by the late archbishop of San Salvador, El Salvador, Oscar Romeros (1917-1980), who was martyred for his devotion to the poor and his political advocacy for their plight. this time to be a more general song of praise and thanksgiving.

Teresa, born in Avila, Spain, spent her life as a Carmelite sister. No matter what our race, culture or ethnicity, each one of us has been called into being and are the sum total of all who came before.

The vast collection of this simple, heartfelt music makes it true effect through calm repetition. Woyaya! This song exists in several different versions, as a brief response (as it appears in the supplement) for congregation and piano; as a response for choir SATB and piano, and as an anthem for SATB choir and piano (published by Yelton-Rhodes Music).

I continued to sing the song to myself until I felt ready to carry that gentle, compassionate energy with me.”. And that storyteller went way back into African tradition and African mythology and began to tell the story about the fire, which means the sun, and about the water and about the earth and that he pointed out that all these things put together turn the world around. It is likely that it is what is now known as balsam of Mecca from a tree native to southern Arabia. For the placid lake, (echo) This song sums up the composer’s simple personal theology.

Osibisa track has to be 'Survival' that opens with mouth-percussion and assorted How do you experience your curiosity? This song, also titled Then I May Learn, was commissioned in 1999 by the First Unitarian Church of Dallas for their Hymnal Supplement (Voices of the Spirit) which was published for their Centennial Celebration. It is available in sheet music, and on the CD entitled Earth Town Square. The percussion parts are optional, but would be effective to include; other percussion parts can also be improvised. Art Animation Comedy Cool Commercials Cooking Entertainment How To Music & Dance News & Events People & Stories Pets & Animals Science & Tech Sports Travel & Outdoors Video Games Wheels & Wings Other 18+ Only Fashion. He missed his home in South Africa, and with Apartheid still in effect, he did not know if he would ever be allowed to return. My all time favourite A meditation in the traditional style of Taizé, an ecumenical French order grounded in the Protestant tradition, which is based on a popular devotional poem by Saint Teresa de Jesus (1515-1583).