Anachronistic appropriation of earlier music or musical styles creates an inherent conflict of temporalities. Ravel's compositions based on historical dance forms present a particularly rich medium for investigating these kinds of historical tensions. Whether the minuet in Minuet antique (1895), the waltz in La valse (1919-20) and Valses nobles et sentimentales (1911), or the forlane or rigaudon in their respective movements of Le tombeau de Couperin (1914-17), these forms bring with them associations regarding historical place, and ties between musical norms and expression of temporality. The temporalities expressed in these works are not straightforward linear dramas but rather tension-laden and multifaceted. This paper selects three of these works -- Valses nobles et sentimentales, the forlane from Le tombeau de Couperin, and La valse -- to show how a complex sense of time is expressed by Ravel in different ways. While these three pieces differ greatly in execution, they are similar in impulse: each of the three takes different approaches to intertextual and intratextual problematicization of temporality. In analyzing these three works, the first framework is one of intertextuality -- to what extent does the work connect itself to a specific work, composer, and style, and what structural and aesthetic expectations are brought into play via these connections. Each of the three works treats this question in differing ways -- the "Forlane" of Le tombeau de Couperin explicitly appropriates the music of Couperin, La valse interacts not as much with a specific work or even composer but with the genre of the waltz as a whole, and Valses nobles et sentimentales creates an intentional rift between the waltzes of Ravel and those of Schubert. But while differing in the degree of influence or quotation, each of these draws in expressive and structural prototypes and creates tensions of temporality that are worked through in the context of each piece -- dialects between past and present, conflicts in both structure and meaning. Through entering into dialogical relationships with the works, forms, and genres of the past, these three works gain potentials for expression. / text

Call number: LD2668 .T4 1966 N853 / Master of Science

The primary purpose of this dissertation is to provide greater insight into the compositional design of Paul Bonneau's Caprice en forme de valse solo pour saxophone and the Piece Concertante Dans L'Esprit "Jazz" pour saxophone alto et piano through a detailed analysis of the pieces. Paul Bonneau's Caprice en forme de valse is a major work for saxophone. It has been referred to as one of the most technically demanding works in the classical saxophone repertoire. In addition, the Caprice has been transcribed for the flute, clarinet and bassoon. In fact, the Caprice has been designated as "one of the most musically cohesive unaccompanied works written for any wind instrument." Bonneau's Piece Concertante Dans L'Esprit "Jazz" is also an important work in the repertoire due to its high degree of virtuosity and unique fusion of traditional classical and jazz elements. The analysis process focuses initially on the fundamental elements of music. Each analysis begins with an outline and description of the formal design of the piece. Major sections and their various subdivisions are detailed specifically. The tonal organization of the piece is presented. Large scale tonal areas are identified along with detailed discussions pertaining to specific harmonic structures. Due to the nature of the harmonic content of the pieces, standard contemporary chord symbol nomenclature is used. A table detailing various chord types and their associated symbols is provided. Information regarding the character and construction of Bonneau's melodies is presented. Items pertaining to melody include the use of step progressions, the variation principle, canonic effects and sequence. Basic rhythmic characteristics are outlined, as well. In addition to items related to the harmonic, melodic and rhythmic organization of pitches, other aspects of the music such as texture, articulation, dynamics and tessitura are integrated into the analytical discussion. Specific comments regarding the application of analytical conclusions to performance practice are presented following the analysis of the pieces.

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This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012

This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012

This study had the objective of the historic the geneses of the Institute Teresa Valsé Pantellini in Uberlândia, with the purpose to construct an interpretative reading of its educational value, between the years 1959, the date of installation of the institute in the city, and the beginning of 1971, the moment when the school started to also admit in the school registration of pupils from masculine sex. According to this research and analyses the construction of its physical space, and architecture, the school life(pupils and components of the school community) and the contribution of the society for the accomplish of the salesiana , in the building where the Institution is located currently at Mato Grosso Avenue, 1625, in the Brazil District. This thesis is considered excellent in the academic society for serving as a contribution to the process of construction and survey of sources catalogued regarding the educational structures that had been part of the formation of the school roots of Uberlândia city, with this being able to trace a context of how the reality of the region had been thought and lived. Thus, the documentary sources of the school, verbal history had been privileged (interviews with former head teachers, former teachers , priests and egresses) the information supplied for the IBGE regarding the population growth between the years of 1900 an 1970, as well as regarding the average of the literacy between 1950 and 1970, consulting also the local press of the time. The Institute Teresa Valsé of the Salesiana´s Sister Congregation initiated in 1959, had the support of influential people of the society, who wished the development partner-educational through the methodology of education based on familiar and religious values, according to their predecessor Dom Bosco. The institution was developed with the aid of different members of the local community, who participated in almost all the difficulties of the Sisters. This also contributed for the development of the district, facts that demonstrate that, even making use of an education device marked by behaviors discipline at the time given for the Sisters, who obtained flexible methods and to adjust them in its institutional environment, obtaining the desires of the society and forming a significant school for the city. / Este estudo teve, por objetivo, historiar a gênese do Instituto Teresa Valsé Pantellini em Uberlândia, com a finalidade de construir uma leitura interpretativa de seu aparelho educacional compreendido entre os anos de 1959,data da instalação do instituto na cidade, ao início de 1971,momento em que a escola passou a admitir a matrícula de alunos do sexo masculino. Buscando diante disso, analisar a construção de seu espaço físico, arquitetura, a vida escolar (alunos e componentes da comunidade escolar) e a contribuição da sociedade para a efetivação da obra salesiana, no prédio onde a Instituição está instalada atualmente na Avenida Mato Grosso, 1625, no bairro Brasil.Esta temática é considerada relevante no meio acadêmico por servir como mais uma contribuição ao processo de construção e levantamento de fontes catalogadas a respeito das estruturas educacionais que fizeram parte da formação das raízes escolares da cidade de Uberlândia, com isso, poder traçar um contexto de como foi pensada e vivida a realidade educacional da região. Para tanto, foram privilegiadas as fontes documentais oficiais da escola, a história oral (entrevistas com ex-diretoras, ex-professoras, padres, e egressas), os dados fornecidos pelo IBGE a respeito do crescimento populacional entre os anos de 1900 a 1970, bem como a respeito dos índices de alfabetização entre 1950 á 1970, consultando-se também a imprensa local da época. O Instituto Teresa Valsé Pantellini teve sua gênese em Uberlândia, quando se falava muito em crescimento da cidade, da demografia e da indústria, fatores beneficiados pelas políticas.O Instituto Teresa valsé das Irmãs da Congregação Salesiana iniciado no ano de 1959, teve o apoio de pessoas importantes da sociedade, que almejavam muito o desenvolvimento e a valorização sócioeducacional através da metodologia de ensino baseada em valores familiares e religiosos, de acordo com seu predecessor Dom Bosco. A instituição desenvolveu-se com a ajuda de diferentes membros da comunidade local, que participava de quase todas as dificuldades das irmãs. Isso acabou contribuindo de certa forma também para o desenvolvimento do bairro, fatos que demonstram que, mesmo fazendo uso de um aparelho educacional marcado por condutas disciplinarizadoras ministradas pelas Irmãs na época, estas conseguiram flexibilizar seus métodos e adequá-los ao seu ambiente institucional, conseguindo assim atender aos anseios da sociedade e formar uma escola significativa para a cidade. / Mestre em Educação

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.