Syftet med detta konstnärliga examensarbete var att undersöka skillnaderna mellan att spela kontrabas med orkesterstämning och med solostämning. Det implementerades genom en studie av den världskända kontrabasisten och dirigenten G. Bottesinis verk Elegy No.1 för kontrabas. För att uppfylla syftet utarbetades två frågeställningar: 1. Vilka svårigheter med att spela solostämning kan definieras? 2. Hur kan olika ackompanjemang göra att det blir lättare eller svårare att exempelvis intonera och göra rytmiska dragningar? Metoden var att spela stycket i olika stämningar och med olika kombinationer av ackompanjemang där resultatet bokfördes. Studiens resultat indikerar att spela i orkesterstämning med bas ackompanjemang var den mest givande metoden som konstnärligt var mest inspirerande. / <p>Elegy no 1  Giovanni Bottesini </p><p></p><p>Sonat för kontrabas och piano  Rob. Fuchs</p><p></p><p>Kontrabaskonsert Eb-dur  Jan Baptiste Vanhal</p><p></p><p>Symfoni nr 7 A-dur Poco sostenuto-Vivace  Ludwig van Beethoven </p><p></p><p></p><p></p><p>Medverkande:</p><p>Elisa Onegård</p><p>Victor Sjögren </p><p>Emilie Wästlund </p><p>Emilia Eriksson</p><p>Melina Karlgren</p><p>Eelis Malmivirta</p><p>Olof Rolandsson </p><p>Love Nordkvist</p><p>Simon Landqvist</p><p>Katarina Ström-Harg</p><p>Cornelia Vogel</p><p>Felicia Billherhag Hammarteg</p><p>Mimmie Törngren </p><p>Thomas Nicols </p><p>Hanna Anderberg </p><p>Blanka Hillerud</p><p>Joel Hedtjärn</p><p></p><p>Konserten kunde inte spelas in av tekniska skäl. Registreringen kommer att kompletteras vid ett senare tillfälle.</p>

In this study, I have analyzed the poems from the Corpus Sulpicianum (3.8–3.18) as the creation of a single author, Sulpicia. My argument in favour of the uniformity of the cycle is based on the consistency of the authorial persona, poetic concerns, and author-specific blending of some elegiac tropes. Through a metaliterary analysis of the poems, an authorial identity emerges based on the trope of the docta puella. Unlike the doctae puellae of other Roman elegists who are constructed predominantly as recipients of male-authored poetry, Sulpicia through her doctrina enhances her persona as a creatrix of poetry. In the opening poems 3.8 and 3.13, for example, Sulpicia constructs her body as part of her literary program, while also developing her persona of elegiac lover. I also show how Sulpicia’s literary concerns arise in her preoccupation with literary fama, for which Sulpicia introduces an image that reflects a creative and maternal dimension, and which diverges from the predominant elegiac tradition. In most of the poems of the remaining cycle (3.9, 3.10, 3.11, and 3.12), not only does Sulpicia represent her persona consistently as a docta poeta, but she also includes amor mutuus and servitium aequum as part of her other poetic materia. From this perspective, I argue, Sulpicia again differs drastically from the rest of elegiac tradition, by considering the reciprocity of feelings to be the base of her valuable poetic discourse. The absence of mutuality, in fact, is also reflected in the exhaustion of both her body and her literary corpus in 3.16 and 3.17. / Graduate / 2023-01-12

This study explores the ways contemporary English-Canadian elegists transform rituals of mourning in order to accommodate a broader set of losses than has been permitted by the conventions of elegiac tradition. Focusing on the poetry of Jordan Abel, Stephanie Bolster, Anne Carson, Anne Simpson, and Souvankham Thammavongsa, I explore the ways these elegists make use of unconventional translation practices — that is, translation practices that privilege creativity, process, and transformation rather than mimetic transfers of information — to capture the incommensurability of grief. By exploiting the transformative power of translation, these elegists use unconventional translation practices to create a version of elegy that shifts attention from elegy as product to elegy as enactment. These works find value in the ongoing process of lamentation rather than in the cessation of mourning that characterized pastoral elegy and has become understood as paradigmatic of elegy more broadly. For the elegiac works I discuss in this dissertation, translation functions as both a metaphor and a tool to deal with the dilemmas presented by mourning in the context of a new global reality characterized by unbridgeable geo-temporal distances and community fragmentation. Each chapter of this dissertation explores the way that the transformation of elegiac ritual occurs in the context of a particular kind of loss by analyzing one or two representative texts. Chapter One reads Anne Carson’s Nox as an example of the familial elegy in the context of community fragmentation, examining the ways that Carson’s abundant, amplificatory translation of Catullus’s “Poem 101” allows for the creation of an elegy that grapples with geo-temporal distances through the creation of an elegiac ritual that acts as a stand in for the funeral. Chapter Two considers Souvankham Thammavongsa’s Found as an example of the postmemorial elegy, arguing that the combination of found poetry and ekphrasis allows for the creation of an elegiac ritual that facilitates acceptance but is limited by a desire to protect both the elegist’s own privacy and the privacy of her father. Chapter Three analyzes Nisga’a poet Jordan Abel’s The Place of Scraps, arguing that the use of erasure in this text allows for the creation of an elegy that politicizes grief by challenging the subjects that are considered worthy of elegy and actively working toward the reclamation of identity through a rewriting of accepted colonial collective myths. Chapter Four pairs Anne Simpson’s “Seven Paintings by Brueghel” and Stephanie Bolster’s Long Exposure in order to consider the ways that the contemporary phenomenon of mediatized trauma can be mourned through ekphrastic elegies as well as the ways these works push the contemporary elegy to its limits by exploring the ethics of witnessing. By reading this group of elegies in the context of the history of the English elegy and through the lens of translation, I argue that these elegists open the field of elegy to voices that have frequently been excluded and challenge our understanding of readers as participants in elegiac community.

This dissertation contains two parts: Part I, "Self-Elegy as Self-Creation Myth," which discusses the self-elegy, a subgenre of the contemporary American elegy; and Part II, For the Ruined Body, a collection of poems. Traditionally elegies are responses to death, but modern and contemporary self-elegies question the kinds of death, responding to metaphorical not literal deaths. One category of elegy is the self-elegy, which turns inward, focusing on loss rather than death, mourning aspects of the self that are left behind, forgotten, or aspects that never existed. Both prospective and retrospective, self-elegies allow the self to be reinvented in the face of loss; they mourn past versions of selves as transient representations of moments in time. Self-elegies pursue the knowledge that the selves we create are fleeting and flawed, like our bodies. However by acknowledging painful self-truths, speakers in self-elegies exert agency; they participate in their own creation myths, actively interpreting and incorporating experiences into their identity by performing dreamlike scenarios and sustaining an intimate, but self-critical, voice in order to: one, imagine an alternate self to create distance and investigate the evolution of self-identity, employing hindsight and self-criticism to offer advice; two, reinterpret the past and its role in creating and shaping identity, employing a tone of resignation towards the changing nature of the self. This self-awareness, not to be confused with self-acceptance, is often the only consolation found.

This dissertation studies the Elysian Fields, the Furies, and Tartarus in the Augustan elegists (Tibullus, Propertius, and Ovid) and in several pseudepigraphic elegies (the Corpus Tibullianum, the pseudo-Ovidian Consolatio ad Liviam, and the pseudo-Vergilian Elegiae in Maecenatem). I ask three guiding questions: 1. Does there exist a trademark “elegiac” afterlife, distinct from the afterlife in epic poetry? 2. Can we speak of a “Propertian” underworld, as opposed to a “Tibullan” or “Ovidian” Hades? 3. How do the attitudes of the love elegists, both collectively and individually, change over time? I argue that the love elegists constantly negotiate and renegotiate genre, poetics, and changing social circumstances through such literary set pieces as Elysium, the Erinyes, and the prisoners of Tartarus (Tantalus, Ixion, Sisyphus, Tityos, and the Danaids). Chapter 1 demonstrates how the gates to the Elysian Fields — explicitly open to men and women in Tibullus, implicitly open only to women in Propertius, and evidently open only to birds in Ovid — close slowly over time. Chapter 2 proves that the Eumenides have a metaliterary function in the elegies of Propertius. Just as the Furies enforce a strict family hierarchy and maintain the natural order of the universe, so too do the sisters keep Propertius and Tarpeia in their proper generic spheres. Chapter 3 discusses the antagonistic attitude Tibullus harbors towards Tartarus and the sympathetic mindset Propertius has adopted. Tibullus understands the prisoners as mirror images of the various roadblocks that stand between him and romantic satisfaction. Propertius, meanwhile, sees the inmates as allies in love. Chapter 4 focuses specifically on Tartarus in Ovid’s elegies, with special interest in the poet’s changing treatment of the same myths before and after exile. Chapter 5 studies pseudepigrapha as early and important reception of the eschatological ideas advanced in Augustan love elegy.

This thesis analyzes the evolution of the anti-elegy originating with Thomas Hardy’s elegiac sequence in memory of his wife Emma; Poems of 1912-1913. Using French post-structuralist Georges Bataille’s The Accursed Share as a theoretical lens, Hardy’s anti-elegies are analyzed and rhetorically connected to English war poet Siegfried Sassoon’s anti-elegies. Hardy’s anti-sentimentality, fatalistic outlook on death, and rejection of the Christian afterlife seeps into the language of Sassoon’s war poems which serve as a protest to the dehumanizing effects of late capitalism witnessed during the First World War. Hardy and Sassoon’s anti-elegies, with their hyper-focus on the elegized body, are corrupted by capitalism to diminish the human body into a interchangeable, unhuman cog; fully understood as Bataille’s “thing.” The anti-elegy, distorted by capitalism, creates the possibilities necessary for Randall Jarrell’s “The Death of the Ball Turret Gunner” which protests humanity’s objectification under capitalism while creating the ultimate anti-elegy for the anti-elegy.

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In the western classical tradition, the violoncello has developed a reputation for its soulful, vocal qualities. Because of this distinction, many composers have written elegiac works for the cello. This document comprises studies of three twentieth-century British elegies for cello and piano, each explored against a backdrop of poetic, societal and musical influences. The results reveal several common tropes of mourning, both musical and extra-musical, which can be applied to further studies of musical works.

Éminemment élégiaque, l’œuvre de Dominique Fourcade n’en est point moins évacuée de l’effusion lyrique. L’Orphée contemporain ne se retourne pas, le poème se décentre et accueille en sa langue des rapports mis en œuvre par des présences formellement diverses qui exposent le monde. Espace de la vulnérabilité, l’écriture fourcadienne pose la question du sens et de la représentation ; elle interroge jusque la légitimité poétique de ses questionnements dans une époque marquée par la violence et la mort. La poésie de Dominique Fourcade ne supporte plus d’autres sujets que le réel, la langue et l’écriture. Prise dans une interprétation systémique propre à l’œuvre, elle se fait envers et contre les images créant ainsi une nouvelle surface poétique faite d’interactions avec d’autres praxis artistiques. Le motif du dos est aussi un mode d’être au monde comme responsabilité pour autrui. L’envers est l’insoutenablement plus-que-visible du corps nu : un visage-vulve. L’un des aspects de la théorie sémiostylistique, celui qui ne sacrifie pas le corps et aboutit à une herméneutique matérialiste de la signification, est en affinité interprétative avec cette poésie et satisfait à la prendre en charge sur certaines questions. L’écriture de Dominique Fourcade se situe sur la ligne opaque des grandes voix poétiques modernes. / Eminently elegiac, Dominique Fourcade’s corpus is not the less drained of lyrical effusion. Modern-day Orpheus would not look back, the poem is thrown off-center and hosts within its own language a number of connections which are implemented by strictly diverse presences, themselves uncovering the world. A location of vulnerability, Fourcadean writing raises the question of meaning and representation; it goes as far as doubting the very poetic legitimacy of its questioning in an era marked by violence and death. Dominique Fourcade’s poetry can no longer stand other subjects but the real, language and writing. Entangled in a systemic interpretation which is inherent to the corpus, such poetry turns itself inside out and against the images thus creating a new poetic surface made of interactions with other artistic praxes. The back motif is also a way of being in the world as a responsibility for others. The inside out is the unbearably more-than-visible of the naked body: a vulva-face. One of the aspects of semio-stylistic theory, that which does not sacrifice the body and leads to a materialist hermeneutics of meaning, has an interpretative affinity with this poetry and fulfillingly takes it in charge on certain questions. The writing of Dominique Fourcade places itself on the opaque line of the greatest modern poetic voices.

De ses œuvres de jeunesse jusqu’aux poèmes de l’exil, Ovide a progressivement construit une langue poétique propre, qui entremêle des stylèmes religieux appartenant à la langue liturgique de l’époque augustéenne, et des stylèmes purement poétiques, tantôt repris à la tradition littéraire, tantôt originaux : il joue ainsi de la frontière qui sépare le carmen religieux et le carmen poétique en faisant s’élever un chant nouveau, total, par lequel il sacralise la poésie, qui est bien alors la musique du monde, la musique créatrice, proprement poïétique, dont le souffle donne son sens, sa forme et sa beauté (forma) au monde. Le discours élégiaque est alors bien plus qu’un simple propos érotique, ou même métapoétique. Si Ovide nous parle d’amour, il nous parle aussi de poésie, mais pas seulement d’une poésie narcissique qui serait sa propre fin et son objet : ce qui se reflète au miroir de la poésie ovidienne, telle qu’elle se met en jeu dans les énoncés de prière, c’est une perspective, une perspective transcendante par laquelle le poète tente de contempler le Verbe divin, la Musique totale qui organise l’univers. Loin de jouer de manière parodique avec le discours sacré, qu’il subvertirait à des fins érotiques et humoristiques, comme l’ont écrit les partisans d’une élégie immanente, Ovide nous semble sublimer par un souffle sacré, et par l’apport de stylèmes religieux, la poésie élégiaque de manière à en faire le chant qui rejoue la création du monde en même temps qu’il la dit. / From his early works to the poems of exile, Ovid progressively constructed a personal poetic language, mixing religious stylemes belonging to the liturgical language of the Augustan age with purely poetic stylemes, some taken from literary tradition, others quite original: he thus plays on the borderline separating the religious carmen from the poetic carmen, giving birth to a new, total song endowing poetry with a sacred status, making it music of the world, the properly poietic music of creation whose breath gives the world its meaning, its form and its beauty (forma). Elegiac discourse is then more than a simple erotic, or even metapoetic statement. If Ovid speaks to us of love, he also speaks to us of poetry, but not just a narcissistic poetry taken as its own end and object. What is reflected in the mirror of Ovidian verse as it takes shape in the utterance of prayer is a perspective – a transcendental perspective through which the poet attempts to contemplate the divine Word, the total Music which organizes the universe. Far from playing on sacred discourse in an ironic mode, subverting it to erotic or humorous ends as partisans of an immanent elegy have written, Ovid seems to us to be sublimating elegiac poetry by instilling it with a sacred breath and importing religious stylemes into it, in such a way as to make of it the Song which replays the creation of the world at the same time as telling it.