Abstract not available

Sound reel tape in pocket. / Leann House, piano. / Digitized by Kansas Correctional Industries

As solo vocal repertoire continues to develop with current trends, institutional settings, including the private studio, continue to gravitate toward standard art songs and arias familiar to the classical-western tradition. In a rapidly changing world, it is important for 21st century studio teachers to realize the need to connect with students on a global platform rather than focus solely on an established curriculum. As a modem educator and performer, it is important to make connections between the cross-disciplinary relationships of history, domestic/foreign affairs, politics, civil rights, racism, patriotism, social injustice, peace, and socialism through music. War-related repertoire challenges students, teachers, and performers to think beyond the confines of standard repertoire and fosters universal connections. Even with the cross-disciplinary benefits war-related music has to offer, this genre continues to be overlooked in studio teaching. It is the purpose of this study to introduce select classically oriented war-related repertoire, which reflects various war perspectives. Each chapter includes concise historical infonnation concerning the specific war, poet, and composer of the work under review. Equally important is the inclusion of selected musical analyses, interpretive textual guidelines, and a discussion of vocal aspects that pemlit the singer to more fully comprehend the emotional and musical possibilities of the piece. Additionally, suggested songs for further study and sample war-related vocal recital programs are presented as appendices. The culmination of these efforts manifests itself into a study of thirteen pieces for singers representing the American Civil War, World War I, World War II, and the Vietnam War. / Ethiopa saluting the colors by H.T. Burleigh -- Four Walt Whitman songs by Kurt Weill -- War scenes by Ned Rorem -- Face of war by Elie Siegmeister -- Three songs of the war by Charles Ives -- i never saw another butterfly ... by Srul Irving Glick -- We happy few by Richard Cumming. / Access to thesis permanently restricted to Ball State community only / School of Music

The Seville Cancionero is a manuscript collection of songs from late fiftennth-century Spain and is preserved today in the Biblioteca Colombina of Seville with the number 7-1-28. This dissertation describes the document and provides commentary and transcriptions of the Seville Cancionero.

The chansonnier held by the Biblioteca Casanatense in Rome, designated Codex 2856 (0. V. 208), is a handsome volume containing 123 polyphonic compositions in the style of the Franco-Flemish School, circa 1450 to 1400. Although no text beyond the incipit is found in the manuscript, the value of the source is enhanced by the names of the composers of 106 of the compositions. Volume one focuses on the manuscript, giving a physical description of the manuscript, recounting the history of the manuscript, and includes discussion of selected composers and a concordance. Volume two contains the music of the chansonnier Biblioteca casanatense 2856.

Thesis (M .A. (African Languages)) -- University of Limpopo, 2014 / This research “Nxopaxopo wa tinsimu ta vanhwanyana va xikhale va Vatsonga wu kongomisa eka manghenelo, xitatimendhe xa xipiqo, xikongomelo, nkoka wa maendlelo ni tinhlamuselo ta matheme lama nga tirhisiwa” deals with path which was paved by young girls of the older generations before married. In our discussion in this research I will touch some few things about their songs like the teaching of the nation, good behaviour for themselves even as adults and culture in totality etc. The other thing is language which the girls used when performing their songs. This research consists of six chapters. Chapter 1: It outlines the research proposal as follows. The introduction, statement of problem, aim of the study, the significance of the research, definition of terms, methods used and literature review. Chapter 2: This chapter explains the upbringing of young girls of the olden generation. Secondly, it outlines the stages that they undergo and the relationship between these stages. Furthermore it brings forth norms and values to be followed when these girls get married. Chapter 3: The chapter deals with the analysis of the chosen songs by young girls of the olden generations. Emphasis is based on the sense of the poem and the usage of figurative language. Chapter 4: Firstly it deals with the meaning of the word “theme”. It also outlines the theme of young girls of olden generations as per their varying categories, involves life in general, like unfaithfulness to their brother in law, love one another, for the love of culture etc. Chapter 5: Deals with the findings which this research discovered about the songs of the young girls of the olden generations. It also deals with the suggestion and recommendations. Chapter 6: It provides a list of various references used in this research

Beethoven's folksong arrangements and variations have been coldly received in recent scholarship. Their melodic and harmonic simplicity, fusion of highbrow and lowbrow styles, seemingly diminished emphasis on originality, and the assorted nationalities of the tunes have caused them to be viewed as musical rubble within the heritage of Western art music. The canonic composer's relationship with the Scottish amateur folksong collector and publisher George Thomson, as well as with his audience, amateur music lovers, has been largely downplayed in the reception of Beethoven. I define Beethoven's engagement with folksongs and their audience as the "Beethoven Folksong Project," evaluating it in the history of Beethoven reception as well as within the cultural and ideological contexts of the British Isles and German-speaking lands at the turn of the nineteenth century. I broaden the image of Beethoven during his lifetime by demonstrating that he served as an ideal not only for highly educated listeners and performers but also for amateur music lovers in search of cultivation through music. I explore the repertory under consideration in relation to the idea of Bildung ("formation" or "education" of the self or of selves as a nation) that pervaded contemporary culture, manifesting itself in music as the tradition of Bildungsmusik ("music for self-improvement"). Drawing on both contemporary reviews and recent studies, I show that the music's demanding yet comprehensible nature involved a wide range of elements from folk, popular, and chamber music to Hausmusik ("house music"), Unterhaltungsmusik ("music for entertainment"), Alpenmusik ("music of the Alps"), and even Gassenhauer ("street music"). Within the tradition of Bildungsmusik, adaptation of folksongs for domestic music-making, recomposition of pre-existing materials, collaboration between professionals and amateurs, and incorporation of musics familiar to and popular with contemporaries served as significant means for the composer to communicate with a middle-class audience. The hybrid and flexible nature of the folksong settings was not an awkward mix of various kinds of "trivial" music but rather a reflection of political, cultural, and social phenomena in Europe at the turn of the nineteenth century.

Observar as múltiplas relações entre a oralidade, a escrita e a canção popular brasileira são o objetivo deste trabalho. O que na canção seria atributo da cultura escrita? O que seria reverberação da tradição oral? Os estudos sobre a oralidade, a história da escrita e da leitura articulam-se à análise de fonogramas diversos, de diferentes momentos da história da canção brasileira. Oralidade, escrita, música e poesia compreendidos como campos distintos que, no corpo da canção, interpenetram-se, indiferentes a quaisquer hierarquias. A canção popular é, concomitantemente, compreendida como fenômeno musical, poético e cultural. Tratamos de pensar a canção como gênero e, de alguma forma, pensar seu lugar social (suas origens e transformações, suas relações com os mass media, sua capacidade de adaptar-se às mudanças de paradigmas de produção e recepção e o caráter dadivoso de sua economia). A voz, a palavra cantada, os corpos de quem canta e de quem ouve, os meios materiais de produção, difusão e fruição, constituem um sistema de trocas simbólicas, determinante para a conformação de um gênero específico (híbrido, poético-musical, que é a canção) que se configurou como principal vetor de representação de múltiplas sociabilidades e, não raro, promotor de uma aproximação reflexiva sobre as mesmas. Propomos, portanto, um exercício teórico que conjugue, de alguma maneira, o estudo da forma pela qual as canções se dizem ao que dizem sobre nós as canções. / This work aims at observing the multiple relationships between orality, writing and popular songs. How much of song writing is attributable to written culture? How much of it is a reverberation of oral tradition? Studies about orality, the history of writing and reading are articulated with the analysis of different phonograms, from different moments in the history of the Brazilian song. Orality, writing, music and poetry, understood as distinct fields that, in the body of the song, interpenetrate each other, indifferent to hierarchy. Popular song can be simultaneously understood as a musical, poetic and cultural phenomenon. Our endeavor here is to treat the song as a genre and, somehow, to reflect upon its social place (its origins and transformations, its relationships with mass media, its ability to adapt to paradigm shifts of production and reception and the generous/bountiful/giving character of its economy. The voice, the word being sung, the bodies of those who sing and of those who listen, the material means of production, diffusion and appreciation constitute a system of symbolic exchanges, which is determining in the conformity of a specific genre (the hybrid, poetic-musicalone which the song is) which became the main vector of representation of multiple sociabilities and, not rarely, a promoter of a reflexive approximation between them. What we propose, then, is a theoretical exercise which is able to connect, in some manner, the study of the form through which these songs enunciate themselves to what these songs say about ourselves.

Observar as múltiplas relações entre a oralidade, a escrita e a canção popular brasileira são o objetivo deste trabalho. O que na canção seria atributo da cultura escrita? O que seria reverberação da tradição oral? Os estudos sobre a oralidade, a história da escrita e da leitura articulam-se à análise de fonogramas diversos, de diferentes momentos da história da canção brasileira. Oralidade, escrita, música e poesia compreendidos como campos distintos que, no corpo da canção, interpenetram-se, indiferentes a quaisquer hierarquias. A canção popular é, concomitantemente, compreendida como fenômeno musical, poético e cultural. Tratamos de pensar a canção como gênero e, de alguma forma, pensar seu lugar social (suas origens e transformações, suas relações com os mass media, sua capacidade de adaptar-se às mudanças de paradigmas de produção e recepção e o caráter dadivoso de sua economia). A voz, a palavra cantada, os corpos de quem canta e de quem ouve, os meios materiais de produção, difusão e fruição, constituem um sistema de trocas simbólicas, determinante para a conformação de um gênero específico (híbrido, poético-musical, que é a canção) que se configurou como principal vetor de representação de múltiplas sociabilidades e, não raro, promotor de uma aproximação reflexiva sobre as mesmas. Propomos, portanto, um exercício teórico que conjugue, de alguma maneira, o estudo da forma pela qual as canções se dizem ao que dizem sobre nós as canções. / This work aims at observing the multiple relationships between orality, writing and popular songs. How much of song writing is attributable to written culture? How much of it is a reverberation of oral tradition? Studies about orality, the history of writing and reading are articulated with the analysis of different phonograms, from different moments in the history of the Brazilian song. Orality, writing, music and poetry, understood as distinct fields that, in the body of the song, interpenetrate each other, indifferent to hierarchy. Popular song can be simultaneously understood as a musical, poetic and cultural phenomenon. Our endeavor here is to treat the song as a genre and, somehow, to reflect upon its social place (its origins and transformations, its relationships with mass media, its ability to adapt to paradigm shifts of production and reception and the generous/bountiful/giving character of its economy. The voice, the word being sung, the bodies of those who sing and of those who listen, the material means of production, diffusion and appreciation constitute a system of symbolic exchanges, which is determining in the conformity of a specific genre (the hybrid, poetic-musicalone which the song is) which became the main vector of representation of multiple sociabilities and, not rarely, a promoter of a reflexive approximation between them. What we propose, then, is a theoretical exercise which is able to connect, in some manner, the study of the form through which these songs enunciate themselves to what these songs say about ourselves.

This dissertation is a study of the Afro-American oral tradition with special reference to the formal aspects of the poetry of spirituals. In the introduction. an attempt has been made to take a look at the value of oral tradition; the interplay between oral and written tradition; the use made of orality in a society that was denied conventional literacy; the concept and the definition of the term, “spiritual". The organization of the rest of the essay is as follows: The sections are divided into four chapters. The first chapter concerns the origins of Afro-American spirituals and the anthropological foundations of the Afro-American oral style (anthropology of gesture). In addition, an attempt has been made to place the Afro-American oral tradition vis-a-vis the African oral tradition. The second chapter deals with key characteristics in the expressive phase of the Afro-American slave community with special reference to the dynamics of language usage. In the third chapter, there is consideration in some detail on the Afro-American oral composer and the transmission of the spirituals in an oral style milieu. The fourth chapter investigates stylized expression and is devoted to analyses of mnemotechnical devices within the spirituals. In the concluding chapter, an attempt has been made to take an overall look at Afro-American sacred poetic achievement. I must point out that it is not my intention to embark on any technical analysis of the music form and configuration of the spirituals - that is beyond the scope of this essay. In including "representative" samples of spirituals (and portions of spirituals), I do not intend them to be seen as "islands unto themselves" but rather, each spiritual must be seen as part of the whole corpus of Afro-American sacred oral composition. The question may arise: "Why a study of the Afro-American spirituals when there is so much to be studied on the oral traditions of Southern Africa? My response would be that the spirituals fascinate me for I see in them their widespread influence on the Pentecostal and Charismatic movements in South Africa. The Gospel song, so beloved of Pentecostal congregations, is an heir to the Spiritual. An enquiry on the sacred music and performance styles (improvisation, extemporization, dance, handclapping, shouts, etc.) of Pentecostalism will reveal that much of the Afro-American oral style still exists within the fellowship of Black and, venture to say, all Pentecostal churches in South Africa with obvious nuances that vary from denomination to denomination. But, the spirited and lively sacred music is encouraged and preserved. / Thesis (M.A.)-University of Natal, Durban, 1991.