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Made available in DSpace on 2016-04-25T20:21:28Z (GMT). No. of bitstreams: 1 Sofia do Amaral Osorio.pdf: 2947683 bytes, checksum: b61f378145fa97a2fbecbab950ec41b8 (MD5) Previous issue date: 2015-06-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In the 1970s, the scenic dance production in São Paulo underwent a major shift. Many artists and groups have departed from the tradition of ballet to try other techniques and invent other ways of thinking and doing dance. In this context, it was created the first space fully dedicated to dance in the city: the Galpão Theatre of Dance. The place was rented by the State Department of Culture and made possible the meeting of people interested in experiments and inventions in dance, serving as a rehearsal and presentation space. In addition, offered free courses from which spectacles were produced, in which choreographers worked together and from what was brought by the students. One of these pieces were Pulsations (1975), choreographed by Celia Gouvêa for the first class of Galpão s students. Through a genealogical analysis mainly based on interviews with people who participated in this event, this research aims to observe the potency of the Galpão experience, from the making of Pulsations, in the context of repression of artistic expressions and practices of freedom of civil-military dictatorship in Brazil / Na década de 1970, a produção de dança cênica em São Paulo passou por um grande deslocamento: muitos artistas e grupos afastavam-se da tradição do balé para experimentar outras técnicas e inventar outras formas de pensar e fazer dança. Neste contexto, foi criado o primeiro espaço inteiramente dedicado à dança na cidade: o Teatro de Dança Galpão. Alugado pela Secretaria de Estado de Cultura, o espaço possibilitou a reunião de pessoas interessadas em experimentações e invenções na dança, servindo como local de ensaio e apresentação de trabalhos. Além disso, ofereceu-se cursos gratuitos a partir dos quais foram produzidos espetáculos nos quais coreógrafos trabalhavam junto e a partir do que era trazido pelos alunos. Um desses espetáculos foi Pulsações (1975), coreografado por Célia Gouvêa para a primeira turma de alunos do Galpão. Por meio de uma análise genealógica baseada principalmente em entrevistas com pessoas que participaram deste acontecimento, esta pesquisa pretende observar a potência da experiência do Galpão, a partir da realização de Pulsações, no contexto da repressão às expressões artísticas contestadoras e às práticas de liberdade da ditadura civil-militar no Brasil

Made available in DSpace on 2016-04-26T14:55:28Z (GMT). No. of bitstreams: 1 Sofia do Amaral Osorio.pdf: 2947683 bytes, checksum: b61f378145fa97a2fbecbab950ec41b8 (MD5) Previous issue date: 2015-06-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In the 1970s, the scenic dance production in São Paulo underwent a major shift. Many artists and groups have departed from the tradition of ballet to try other techniques and invent other ways of thinking and doing dance. In this context, it was created the first space fully dedicated to dance in the city: the Galpão Theatre of Dance. The place was rented by the State Department of Culture and made possible the meeting of people interested in experiments and inventions in dance, serving as a rehearsal and presentation space. In addition, offered free courses from which spectacles were produced, in which choreographers worked together and from what was brought by the students. One of these pieces were Pulsations (1975), choreographed by Celia Gouvêa for the first class of Galpão s students. Through a genealogical analysis mainly based on interviews with people who participated in this event, this research aims to observe the potency of the Galpão experience, from the making of Pulsations, in the context of repression of artistic expressions and practices of freedom of civil-military dictatorship in Brazil / Na década de 1970, a produção de dança cênica em São Paulo passou por um grande deslocamento: muitos artistas e grupos afastavam-se da tradição do balé para experimentar outras técnicas e inventar outras formas de pensar e fazer dança. Neste contexto, foi criado o primeiro espaço inteiramente dedicado à dança na cidade: o Teatro de Dança Galpão. Alugado pela Secretaria de Estado de Cultura, o espaço possibilitou a reunião de pessoas interessadas em experimentações e invenções na dança, servindo como local de ensaio e apresentação de trabalhos. Além disso, ofereceu-se cursos gratuitos a partir dos quais foram produzidos espetáculos nos quais coreógrafos trabalhavam junto e a partir do que era trazido pelos alunos. Um desses espetáculos foi Pulsações (1975), coreografado por Célia Gouvêa para a primeira turma de alunos do Galpão. Por meio de uma análise genealógica baseada principalmente em entrevistas com pessoas que participaram deste acontecimento, esta pesquisa pretende observar a potência da experiência do Galpão, a partir da realização de Pulsações, no contexto da repressão às expressões artísticas contestadoras e às práticas de liberdade da ditadura civil-militar no Brasil

The name “Berlin School” refers to the group of composers who worked in the orchestra of Frederick the Great in Berlin. The first musicians were engaged in 1732, and the group expanded rapidly to its full strength of about 42 after Frederick’s coronation in 1740. All of the most significant composers were engaged in the first 10 years. Most of these composers wrote music for the viola da gamba, an instrument which by 1740 was already becoming obsolete in most places. The gamba composers are C. P. E. Bach, F. Benda, C. H. Graun, J. G. Graun, J. G. Janitsch and C. Schaffrath. They were encouraged to write for the viola da gamba by the presence in the orchestra from 1741 of Ludwig Christian Hesse, one of the last great virtuosi of the viola da gamba. Hesse was taught by his father Ernst Christian Hesse, who studied the French style in Paris. Hesse junior brought the French style to Berlin, where the Berlin School composers produced a synthesis of French and Italian styles by applying French textural techniques, some of them specific to the viola da gamba, to Italian forms. This study shows how the unique situation which existed in Berlin produced the last major corpus of music written for the viola da gamba. This music was the result of close collaboration between Hesse and the Berlin School composers.

The name “Berlin School” refers to the group of composers who worked in the orchestra of Frederick the Great in Berlin. The first musicians were engaged in 1732, and the group expanded rapidly to its full strength of about 42 after Frederick’s coronation in 1740. All of the most significant composers were engaged in the first 10 years. Most of these composers wrote music for the viola da gamba, an instrument which by 1740 was already becoming obsolete in most places. The gamba composers are C. P. E. Bach, F. Benda, C. H. Graun, J. G. Graun, J. G. Janitsch and C. Schaffrath. They were encouraged to write for the viola da gamba by the presence in the orchestra from 1741 of Ludwig Christian Hesse, one of the last great virtuosi of the viola da gamba. Hesse was taught by his father Ernst Christian Hesse, who studied the French style in Paris. Hesse junior brought the French style to Berlin, where the Berlin School composers produced a synthesis of French and Italian styles by applying French textural techniques, some of them specific to the viola da gamba, to Italian forms. This study shows how the unique situation which existed in Berlin produced the last major corpus of music written for the viola da gamba. This music was the result of close collaboration between Hesse and the Berlin School composers.

Indigenous Australian women who perform contemporary music are acutely aware that Aboriginalist discourse has created unrealistic expectations and public perceptions of Indigenous Australian performance. The theory of Aboriginalism is critiqued and interrogated in this thesis in relation to Indigenous Australian women, performance, and race. This thesis addresses the complex and contradictory ways that Aboriginalist discourse fixes non-Indigenous expectations of Indigenous Australian performance, gender, and race by exploring how the performers themselves work within and against these Aboriginalist constructions through their music. One of the immediate effects of Aboriginalism is that it silences Indigenous Australians. In academic discourse and popular media, the voices of Indigenous women who perform contemporary music are rarely heard and often overlooked or ignored. This thesis aims to redress and understand this gender imbalance by focusing on Indigenous women and their contemporary music and illustrate how Indigenous Australian women performers are enacting new types of agency to negotiate their way through, around, and over one-dimensional Aboriginalist constructions of themselves to self-define more positive and diverse identities as Indigenous Australian women. This thesis is divided into four parts. Part One (Chapters One, Two, and Three) provides necessary background to the study. Chapter One introduces the topic and poses research questions in relation to Aboriginalism, Indigenous women, and contemporary performance. Chapter Two examines a number of themes which emerge in the existing literature relating to Indigenous Australian musicians performing contemporary music. Chapter Three locates Indigenous Australian women in this academic discourse and explores some possible reasons for the increasing number of contemporary music recordings by Indigenous Australian women since the 1990s. Part Two (Chapters Four, Five, and Six) positions this study theoretically and methodologically. Chapter Four outlines the theoretical framework that informs this project while Chapter Five discusses the methodological issues and challenges I faced throughout the research process. Chapter Six introduces the Indigenous women performers who took part in this study. This chapter uses the literary convention of a “playlet” by weaving together comments of Indigenous Australian women performers from one-on-one interviews I conducted, media excerpts about the performers, as well as my own questions and comments into a conversation which tells a story about the performers’ backgrounds, experiences, albums, and achievements. Part Three (Chapters Seven, Eight, and Nine) comprises the analysis chapters and examines Aboriginalism in relation to race, gender, and performance. Each of these chapters utilise theoretical discussions of Aboriginalism, excerpts from interviews with Indigenous women performers, song texts, and media representations to examine how Indigenous women perform within and against Aboriginalism. Chapter Seven focuses on how Indigenous women performers resist Aboriginalist constructs of race through performance while Chapter Eight turns the gaze to gender and Aboriginalism to explore how the performers challenge Aboriginalist representations of Indigenous women by attempting bring Indigenous women’s experiences, history, and topics to the foreground through song. Chapter Nine examines the way in which Indigenous women performers steer their way through Aboriginalism in music performance by blurring musical boundaries and drawing on a diverse range of musical styles. Finally, Part Four (Chapter Ten) discusses the possibilities of moving beyond Aboriginalism and reflects on my own contribution to discourse concerning Indigenous women performers.