Submitted by Erika Demachki (erikademachki@gmail.com) on 2017-04-06T18:14:20Z No. of bitstreams: 2 Dissertação - Sidney Ricardo Gomes dos Santos - 2015.pdf: 1259243 bytes, checksum: 28eb129df018f928e3aaf2a3983ddcb6 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-04-07T11:15:55Z (GMT) No. of bitstreams: 2 Dissertação - Sidney Ricardo Gomes dos Santos - 2015.pdf: 1259243 bytes, checksum: 28eb129df018f928e3aaf2a3983ddcb6 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-04-07T11:15:55Z (GMT). No. of bitstreams: 2 Dissertação - Sidney Ricardo Gomes dos Santos - 2015.pdf: 1259243 bytes, checksum: 28eb129df018f928e3aaf2a3983ddcb6 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2015-12-14 / This article discusses the relation between the orchestral conductor’s performanceand the musical interpretativetraditionshaving as case study the 5th Symphony by PyotrIlych Tchaikovsky. It is fundamented on thinkers as Castagna (2008) on the score editions, Silva & Silva (2009) on tradition in musical performance and Laboisiése (2007) on musical interpretation. As the methodology, it were investigated twelve editions of the score object of this study, twelve representative recordings thereof, among which, renowned conductors such as Claudio Abbado, Bernstein and Karajan, as well as prepared and presented by the author with the Youth Symphony Orchestra of the State of Goiás. The conclusions point that the tradition of musical performance can have a major influence on the conductor in contemporary times and therefore requires a reflection on the break or not paradigms established by the tradition of the art of orchestral conducting in canonical works. / O presente artigo discutea relação entre a performance do maestro na contemporaneidade e as tradições interpretativas musicais tendo como estudo de caso a 5ª. Sinfonia de Tchaikovsky, obra canônica do repertório orquestral. Toma-se como fundamentos teóricos os pensadoresCastagna (2008) sobre as edições de partitura, Silva & Silva (2009) sobre tradição na performance musical e Laboissiére (2007) sobre interpretação musical. Foram investigadasdoze ediçõesda partitura da obra objeto deste estudo, doze gravações representativas da mesma, dentre as quais, de renomados maestros como Claudio Abbado, Bernstein e Karajan, além de preparada e apresentada por esse autor junto à Orquestra Sinfônica Jovem do Estado de Goiás. Constatou-se quea tradição da performance musical pode ter uma grande influência sobre o maestro na contemporaneidade e, portanto, exige-se uma reflexão sobre a quebra ou não de paradigmas estabelecidos pela tradição da arte da regência nas obras canônicas orquestrais.

Cultural phenomenon of piano mazurka, since Chopin’s time one of the most important forms of artistic expression shaped by the Polish musical tradition, is evidenced by numerous valuable compositions that were no less significant in the 20th century than in the 19th century, which is in the time of domination of the Romantic paradigm and national culture that flourished on its ground.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2013-12-03T16:52:00Z No. of bitstreams: 2 Costa, Tony Leao-Tese-2013.pdf: 2384708 bytes, checksum: de1317c23c9d40d0479b92c65528f53a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2013-12-03T16:52:00Z (GMT). No. of bitstreams: 2 Costa, Tony Leao-Tese-2013.pdf: 2384708 bytes, checksum: de1317c23c9d40d0479b92c65528f53a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2013 / O presente estudo trata de um duplo e complementar fenômeno histórico. Primeiro, elucida uma tradição de elaboração de música popular no Pará a partir da cidade de Belém. Essa tradição foi constituída de uma vertente de música identitária, que tem no carimbo o seu principal símbolo, e de uma segunda vertente de música popular “povão”, a qual se estabeleceu marginalmente junto à primeira. Essas duas vertentes constituíram a tradição local que está, por sua vez, em constante processo de mudança e reelaboração. Como pano de fundo desse processo esteve a “hipermagem” da cidade de Belém, entendida como o território da cultura popular e musical dos subúrbios e periferias, e suas conexões com o interior do estado do Pará e com o “centro” da cidade. Esse território marginal é visto aqui como mediador, por excelência, de gostos musicais subalternos, que em alguns momentos tenderam a se expandir e a contribuir para a constituição da tradição musical local. O segundo tema aqui estudado é a relação de aproximação e/ou afastamento entre essa tradição local e a grande tradição da música popular no restante do Brasil. Os contatos da “música regional” com a “música brasileira” estiveram sempre permeados por uma tensão constituinte, geradora de diferenciação e de identidades mais ou menos intercambiáveis. Observou-se, portanto, que, a partir da hipermagem da cidade de Belém, gostos e gêneros musicais foram cultivados, reelaborados e expandidos para a tradição local, mediados por agentes como a indústria cultural, a intelectualidade artística e a rede de festas populares. Em um circuito mais amplo, essa mesma tradição local estabeleceu contatos com a grande tradição nacional ou com tradições musicais alternativas, como a música caribenha. O mundo cultural da hipermagem e as conexões de sua cultura popular e musical a partir de Belém constituíram uma narrativa sonora subalterna e divergente à narrativa oficial e aos padrões de gosto da tradição musical do Pará e do Brasil. / The present study is about a double and complementary historical phenomenon. First, the scheduling of a tradition of popular music in Pará starting from Belém city. This tradition was built from a strand of identitary music which has “carimbó” as its main symbol and a second strand of popular music “povão” that established slightly with the first. These two strands settled down the local tradition that is, in its turn, in a constant process of changing and redesigning. The “hipermargem” of Belém was working as a background of this process, which is understood as folk culture and musical territory of the suburbs and peripheries and their connections with the interior of Pará state nad the “center” of the city. This unrestrained territory is seen here as a worth mediator of subordinate musical tastes that sometimes tended to expand and contribute to the local musical tradition establishment. The second topic studied here is the closeness and/or deviation relationship of this local tradition with the great popular music tradition in the rest of Brazil. The contacts of “regional music” with “Brazilian” music have always been permeated with a basic tension, generating differentiation and more or less interchangeable identities. It was observers, therefore, that since the “hipermargem” of Belém tastes and musical genres were cultivated, reworked and expanded to the local tradition, mediated by agents such as the culture industry, the artistic intellectuality and the popular festivals network. In a wider circuit this same local tradition established contacts with the great national tradition or with alternative musical traditions such as Caribbean music. The “hipermargem” cultural world and its folk culture and musical connections from Belém constituted a sound subordinate narrative opposite to the official narrative and patterns of taste and musical tradition of Pará and Brazil.

Submitted by Erika Demachki (erikademachki@gmail.com) on 2017-07-13T17:10:30Z No. of bitstreams: 2 Dissertação - Victor Creti Bruzadelli - 2016.pdf: 4602574 bytes, checksum: 7e0701484a6ead0a51a1f7fcf73e8673 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-07-14T10:53:32Z (GMT) No. of bitstreams: 2 Dissertação - Victor Creti Bruzadelli - 2016.pdf: 4602574 bytes, checksum: 7e0701484a6ead0a51a1f7fcf73e8673 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-07-14T10:53:33Z (GMT). No. of bitstreams: 2 Dissertação - Victor Creti Bruzadelli - 2016.pdf: 4602574 bytes, checksum: 7e0701484a6ead0a51a1f7fcf73e8673 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-02-25 / The tropicalismo has been studied by a number of researchers from various fields - history, music, sociology, philosophy, linguistics, among others - who have studied their goals, their aesthetic conceptions, analysis of some songs, their ways of composing and performing songs and their political linkages, etc. Although this movement has been intensely debated and studied, a factor that has not had its due importance revealed by researchers is the tropicalista “laugh” - and this is precisely the focus of this work. This “laugh” is the result of many elements, from costumes, "happenings", dances, generation shock and reality, vocal performances and so on. For this work was chosen “laugh” coming from the “parody process” of musical tradition by tropicalistas musicians. This parody is marked by some unique features that are only possible to realize if we analyze the vocal performance of these musicians-performers, extracting the most information possible from the specificity of their chant. Thus, this work aims precisely include in the context of Tropicália, the Brazilian musical tradition, to parody, to “laugh” and vocal performance. Making possible therefore, another key analysis of this national aesthetic movement present at the end of the 1960s, which is key to the formation of the musical consciousness of Brazil. / O tropicalismo já foi objeto de estudo de um sem número de pesquisadores, das mais diversas áreas – história, música, sociologia, filosofia, linguística, entre outras –, que se debruçaram sobre seus objetivos, suas concepções estéticas, a análise de algumas canções, seus modos de compor e executar canções, suas vinculações políticas, etc. Ainda que esse movimento tenha sido intensamente debatido e estudado, um fator que não teve sua devida importância revelada pelos pesquisadores da área é o riso tropicalista – e é justamente este o ponto central desta pesquisa. Este riso é fruto de diversos elementos, desde os figurinos, os happenings, as danças, os choques de geração e realidade, as performances vocais e assim por diante. Para este trabalho foi escolhido o riso oriundo do processo de parodização da tradição musical pelos músicos tropicalistas. Essa paródia é marcada por algumas características únicas que só são possíveis de se perceber se analisarmos a performance vocal destes cantores-intérpretes, extraindo o maior número de informações possíveis da especificidade de seu canto. Desse modo, esta dissertação busca justamente alinhavar, no contexto da tropicália, a tradição musical brasileira, à paródia, ao riso e à performance vocal. Possibilitando-se, assim, outra chave de análise desse movimento estético nacional presente no fim da década de 1960, que é fundamental para a formação da consciência musical do Brasil.

Esta dissertação tem o objetivo de responder à seguinte questão: é possível abordar a música negra nas escolas, ao som do tambor africano, de modo a promover a aceitação e valorização deste instrumento e, consequentemente, da cultura afro-brasileira? Com a intenção de refletir e encontrar caminhos para iluminar essa questão, realizou-se um trabalho de campo na Escola de Aplicação da Faculdade de Educação da USP e na Escola Municipal Saturnino Pereira, ambas situadas no município de São Paulo, durante três anos, com turmas de 9º, 7º, 6º e 8º anos, respectivamente. Por meio de uma proposta de docência compartilhada com os professores dessas turmas, foram realizadas intervenções conjuntas em sala de aula, como forma de suscitar, especialmente entre os jovens afrodescendentes, um olhar crítico à toda forma de estigmatização do tambor e da sonoridade de matriz africana que dele emana. Em busca de novas práticas educacionais e analisando detalhadamente o cotidiano escolar, ao introduzir práticas e saberes dos afrodescendentes, promoveram-se rupturas de campo em duas dimensões do universo escolar: a) nos rituais e práticas de ensino em sala de aula; b) no imaginário da cultura escolar, envolvendo professores e alunos, a propósito do tambor. Os estudos realizados apontam que o tambor ocupa um lugar central, nos rituais de religiões de matriz africana, opondo-se aos instrumentos eurocêntricos e consagrados pelo mainstream, e que talvez, por isso mesmo, seja considerado inferior, do mesmo modo como toda a cultura proveniente da África. Dessa maneira, verifica-se uma série de estereótipos relacionados à cultura afro-brasileira, presentes nas atitudes de alguns docentes e alunos em face do instrumento, que tem dificultado a valorização, por parte dos estudantes afrodescendentes, de sua própria cultura. A fundamentação teórica que orientou tais reflexões baseou-se, principalmente, nas obras de Munanga (2005), Caputo (2012), Leite (2008), Gilroy (2001), Herrmann (2001) e Schafer (2011), além de outros autores, cujos escritos colaboraram para a fundamentação desta pesquisa. / This paper aims to answer the following question: is it possible to approach black music at schools, with the sound of African drums, in order to promote acceptance and appreciation of that instrument and consequently of Afro-Brazilian culture? With the purpose of reflecting on that question and shedding light on it, fieldwork was done at the Escola de Aplicação institute at the University of São Paulos School of Education and at the Escola Municipal Saturnino Pereira elementary school, both located in the city of São Paulo, involving, for three years, students from the 6th to the 9th grades in the Brazilian school system. Through a shared teaching project involving the teachers of those classes, concerted in-class efforts were carried out to promote critical thinking, especially among Afro-Brazilian students, about the many ways in which the drum is stigmatized along with the African sound character that it has. In search of new teaching practices and in performing an in-depth analysis of the day-to-day at the schools, the introduction of new practices and knowledge promoted a field disruption in two scopes of the school realm: the in-class teaching rituals and practices; b) the image that the school culture, including teachers and students, holds about the drum. The studies show that the drum plays a key role in the religious rituals of African origin, as opposed to Eurocentric instruments celebrated in mainstream culture, and that for that very reason, the drum is held as inferior, to the same extent that African culture as a whole is. Many stereotypes about Afro-Brazilian culture emerge from that perception, as observed in the attitude toward the instrument by part of both the students and the teaching staff. This has an impact on how Afro-Brazilian students view their own culture. The theoretical basis for our reflections drew mainly on the works by Munanga (2005), Caputo (2012), Leite (2008), Gilroy (2001), Hermann (2001) and Schafer (2011), as well as various other authors, whose theories helped provided the grounds for this study.

Composer Isang Yun developed an idiosyncratic musical language that blends Eastern-Asian and Western-European art traditions. Exiled from Korea due to political conflict, he continued his compositional career in Germany, where his music is renowned for its use of the Hauptton (“main-tone”) technique. Yun was the first to discuss this technique, which he interprets as a process rooted in East-Asian musical traditions, including Taoism philosophy. His music is remarkable in that it fuses this process within the context of Western formal structures. I combine Straus’s associational model with Yun’s Hauptton theory to analyse the second movement of Duo für Violoncello und Harfe (1984) in order to show the inclusion of Eastern-Asian and Western-European musical elements in Yun’s music. I begin by analysing several Haupttöne at the surface level through associational relationships, followed by a large-scale analysis of the entire movement with one fundamental Hauptton.

Composer Isang Yun developed an idiosyncratic musical language that blends Eastern-Asian and Western-European art traditions. Exiled from Korea due to political conflict, he continued his compositional career in Germany, where his music is renowned for its use of the Hauptton (“main-tone”) technique. Yun was the first to discuss this technique, which he interprets as a process rooted in East-Asian musical traditions, including Taoism philosophy. His music is remarkable in that it fuses this process within the context of Western formal structures. I combine Straus’s associational model with Yun’s Hauptton theory to analyse the second movement of Duo für Violoncello und Harfe (1984) in order to show the inclusion of Eastern-Asian and Western-European musical elements in Yun’s music. I begin by analysing several Haupttöne at the surface level through associational relationships, followed by a large-scale analysis of the entire movement with one fundamental Hauptton.

Composer Isang Yun developed an idiosyncratic musical language that blends Eastern-Asian and Western-European art traditions. Exiled from Korea due to political conflict, he continued his compositional career in Germany, where his music is renowned for its use of the Hauptton (“main-tone”) technique. Yun was the first to discuss this technique, which he interprets as a process rooted in East-Asian musical traditions, including Taoism philosophy. His music is remarkable in that it fuses this process within the context of Western formal structures. I combine Straus’s associational model with Yun’s Hauptton theory to analyse the second movement of Duo für Violoncello und Harfe (1984) in order to show the inclusion of Eastern-Asian and Western-European musical elements in Yun’s music. I begin by analysing several Haupttöne at the surface level through associational relationships, followed by a large-scale analysis of the entire movement with one fundamental Hauptton.

Cette version du mémoire a été tronquée d'un élément protégé par le droit d'auteur, l'''Annexe 5a audio, K'viria de Riho''. Une version plus complète est disponible en ligne pour les membres de la communauté de l'Université de Montréal et peut aussi être consultée à la Bibliothèque de la Faculté de Musique de l'UdeM. / Ce mémoire porte sur la notion de fusion musicale à la multiplicité d'influences dans ma démarche en composition musicale. Je commencerai par définir le terme de fusion, les différents types de fusion musicale ainsi que leur relation à la tradition musicale d'un côté, et leur relation à une démarche contemporaine en composition musicale. Puis, j'analyserai quantité des styles et traditions qui forment la base de la littérature musicale dont je me sers dans la construction de mon langage personnel, autant du côté des démarches déjà existantes en fusion que du côtés des musiques relevant de traditions non-fusion. Celles qui m'ont le plus influencées sont la musique classique européenne et la musique classique du Moyen-Orient, puis, d'autres influences phares se trouvent dans les musiques classiques d'Inde, la musique vocale de Géorgie, la musique de gamelan Balinais, et dans le Hard Rock ainsi que le Rock Progressif. J'explorerai ensuite de manière plus concrète les modes musicaux, la mélodie et son enrichissement grâce à l'ornementation mélodique, et le rythme, dans lequel la métrique apparaît comme essentielle, et la polyrythmie comme toute aussi enrichissante. Ces trois paramètres – mode, mélodie et rythme - forment les trois grands piliers de mon langage musical. Je ferai des aller-retours entre l'apport des traditions, leur réinterprétation créative et l'expansion de leurs paramètres jusqu'à en dépasser les frontières, ce qui débouchera sur la possibilité et la volonté de la création d'un nouveau style musical en soi, qui dépasserait, peut-être, l'esthétique de la fusion. / This memoir discusses the concept of musical fusion with multiple influences in my compositional works. I will start by defining the term fusion, the different types of fusion as well as their relationship to musical tradition, on the one hand, and their relationship to a contemporary musical compositional endeavor. I will then analyse diverse musical styles and traditions that form the basis of the musical literature that I use in constructing my personal musical language, both in the branch of already existing fusion musics, and in the branch of non-fusion musics. The musics that most influenced me are european classical music and middle-eastern classical music, and then, other important ones include classical indian music, vocal georgian music, balinese gamelan music, Hard Rock and Progressive Rock. Afterwards I will explore in more concrete detail the musical modes, the melody and its complexification with the mechanisms of ornamentation, rhythm, within which time signatures appear to be an essential aspect, and polyrhythm to be it's important mechanism of complexification. These three parameters – mode, melody and rhythm – form the three great pillars of my musical language. I will go back-and-forth between the intakes from tradition, their creative reinterpretation and the expansion of their parameters, until we reach a point where we go beyond their frontier, at which point we will envision the possibility and the will to create a new musical style in itself, which, perhaps, goes beyond the esthetic of fusion.