O tropeirismo é uma temática frequentemente exaltada por diferentes compositores e intérpretes da música regionalista gauchesca, dada sua importância no desenvolvimento econômico e cultural do Estado do Rio Grande do Sul. Esse fenômeno, que se estendeu do final do século XVII até meados do século XX, no sul do Brasil, além de ter sido responsável pelo surgimento de inúmeras vilas e cidades ao longo das rotas, proporcionou um imenso intercâmbio cultural. Essa mescla das diferentes culturas envolvidas no fazer tropeiro criou uma espécie de identidade comum. Vestígios culturais decorrentes do contato entre birivas – como eram conhecidos os tropeiros paulistas e os habitantes de Cima da Serra, no RS – e gaúchos manifestam-se na culinária, na dança, na descrição das lidas de campo e na linguagem, especialmente na seleção lexical. Neste trabalho, propomos uma análise léxico-semântica da letra de quatorze canções gauchescas de cunho regionalista, a fim de investigar de que maneira a música regionalista reconstitui a história do tropeirismo. Almejou-se verificar se ocorre a mitificação da figura do tropeiro à semelhança do que acontece com o gaúcho e, após as análises, observou-se que isso de fato ocorre. A partir do levantamento das lexias relacionadas à atividade tropeira presentes nas canções, apresentamos uma proposta de modelo de organização da memória sobre o tropeirismo em campos lexicais. De acordo com Abbade (2012), a organização de um determinado conjunto de lexias em campos lexicais vai além da mera contribuição para estudos linguísticos: também evidencia a história e os costumes do grupo linguístico que as utiliza. / The tropeirismo, the occupation of the muleteers, is a theme which is frequently exalted by different composers and interpreters of gauchesca regional music, having in mind its importance in the economic and cultural development of the state of Rio Grande do Sul. This phenomenon, which extended from the end of the XVII century until the middle of the XX century, in the southern states of Brazil, besides being responsible for the emergence of countless villages and cities throughout the routes, provided a huge cultural exchange. The mingling of the different cultures involved in the regular activities of the muleteers, the tropeiro, created a kind of common identity. Cultural tracescaused by the contact between birivas – as were known the muleteers from São Paulo and the inhabitants of northern area of the state of Rio Grande do Sul, called Cima da Serra region – and gaúchos (the inhabitants of Rio Grande do Sul) are expressed in the culinary, dance, description of the work in the fields and in language, especially revealed in the choice of lexical items. In this research, we propose a lexical-semantic analysis of the lyrics of fourteen gauchesca regional songs, in order to investigate how the regional music reconstitutes the history of tropeirismo. The aim is to verify whether the mystification of the muleteer occurs, similarly to what happens to the gaúcho, which our analysis proved to be right. Based on the survey of the lexis related to the activities of the tropeiros present in the songs, we propose a model of organization of the memory of tropeirismo in lexical fields. According to Abbade (2012), the organization of the lexicon goes beyond the mere contribution to linguistic studies: it also evidences the history and the customs of the linguistic group that uses it.

Ce mémoire interroge la notion de patrimoine culturel immatériel, dont l’UNESCO a proposé une définition normative et qui désigne « [des] traditions ou [des] expressions vivantes héritées de nos ancêtres et transmises à nos descendants » (UNESCO, 2003c). Il propose une exploration des modalités contemporaines de la patrimonialisation musicale. Réalisé dans la foulée d’une démarche ethnographique multisite (Marcus, 1995), qui s’est amorcée en juillet 2015 dans le cadre du festival Mémoire et Racines (Saint-Charles-Borromée, Lanaudière), il considère l’articulation entre patrimoine et musique traditionnelle du Québec comme problématique. Alors que le Conseil québécois du patrimoine vivant (CQPV) accorde un statut patrimonial à la musique traditionnelle et en promeut la dimension de « richesse collective », le mémoire met l’accent sur ce qui informe sa constitution, son déploiement. Il cherche à en expliciter les enjeux sur la base d’un travail empirique et en vertu d’un point de vue pragmatique. / Questioning the notion of intangible cultural heritage, for which UNESCO proposed a normative definition, and which refers to "living traditions or expressions inherited from our ancestors and transmitted to our descendants" (UNESCO, 2003c), this thesis proposes an exploration of the contemporary modalities of musical heritagization. Launched in July 2015 as part of a multi-sited ethnographic approach (Marcus, 1995) and in the context of the Mémoire et Racines festival (Saint- Charles-Borromée, Lanaudière), it situates the articulation of Québec traditional music and heritage as a problem not to be taken for granted. While the Conseil québécois du patrimoine vivant (CQPV) grants heritage status to traditional music and promotes the "collective wealth" dimension, the paper seeks to clarify the issues on the basis of empirical work and through a pragmatic point of view.

Thesis is dedicated to traditional folklore music of Portugal and introduces different kinds of traditional music. Chosen are those kinds that are even nowadays very popular and that are to be found around the country. The main focus of thesis is on music and tradition of folklore groups called Rancho Folclórico. History of Portuguese traditional music in general as well as the origins of rancho are introduced. Those are connected to the context of general Portuguese history. Furthermore, traditional musical instruments typical for rancho groups are described as well as the musical repertoire and traditional dances. The character of rancho groups, their members, rehearsals, costumes and festivals the groups preform in are closely examined. Final chapter introduces concrete activities and ideas for utilization of Portuguese traditional music in pedagogical practice. Thesis is also based on information obtained from interviews with current members of variant rancho groups. Hereafter, appendix is attached to thesis consisting mainly of photographs and video recordings taken personally by the author in Lisbon.

La présente thèse explore l’espace formel de l’enseignement de la musique en Grèce actuelle en tant qu’un espace de confrontation et de négociation de sens autour du musical. L’introduction de la musique traditionnelle au sein de cet espace sert de paradigme à une étude sur « la gestion de l’altérité musicale » à partir d’une enquête ethnographique de terrain (observation participante et entretiens non directifs), qui s’intéresse plus particulièrement aux conditions de cohabitation entre des enseignants-musiciens aux parcours différents, aux conditions donc de cohabitation entre des pratiques d’apprentissage, des discours et des imaginaires qui tantôt s’entrecroisent, tantôt se concurrencent. L’objectif ultime de ce travail est, à cet égard, de mettre en évidence que les façons dont les individus se représentent la musique et tout ce qui s’y rattache, forment un système symbolique qui renvoie à la manière dont ils se définissent eux-mêmes et ils se situent envers les autres. / The present thesis explores the formal space of music education in Greece as an area of confrontation and negotiation of meanings around music. The introduction of Greek traditional music in this educational space serves as a paradigm for a study on “the management of musical otherness”, based on a field survey (participant observation and non-directive interviews) which focuses in particular on the conditions of cohabitation between teachers-musicians with different musical trajectories, thus on the conditions of cohabitation between learning practices, discourses and imaginaries which sometimes intertwine, sometimes they compete with one another. In this regard, the ultimate aim of this work is to bring to light that the ways individuals represent music and everything related to it, form a symbolic system referring to the manner in which they define and situate themselves in relation to others.

Syftet med studien är att vidga förståelsen för hur olika instrumental- och ensemblelärare inom klassisk musik och folkmusik upplever prestige. Detta undersöks i deras roller som både musiker och musiklärare. Därtill undersöks hur dessa musiklärare arbetar förebyggande mot negativ prestige i musikundervisning. I musikpedagogisk litteratur lyser ordet prestige med sin frånvaro. Istället används negativt laddade synonymer vilka kan kopplas ihop med min tolkning av negativ prestige. Tidigare forskning påvisar hur praxisgemenskapens gemensamma värderingar och hemmiljön är påverkande faktorer för prestige i musikundervisning för såväl lärare som elever. Studien är kvalitativ med en komparativ design och tar utgångspunkt i hermeneutiken. Data har samlats in med hjälp av semistrukturerade intervjuer med sex musiklärare på gymnasiet, folkhögskola och musikhögskola. Datan analyserades sedan med metoderna hermeneutisk meningstolkning och tematisk analys. I resultatet framkommer att krav, status, och duktighet förknippas med prestige av informanterna. Okunskap och stolthet framläggs därtill som huvudsakliga ursprungskällor för negativ prestige. Informanterna berättar att de i eget musicerande upplever prestige i samband med konkurrens mellan lärosäten och i form av olika sorters tävlingar. I undervisning berättar informanterna att prestige mellan lärare och mellan lärare och elever är påverkat av yrkesstolthet, personligt marknadsvärde och förväntningar. Intervjupersonerna beskriver därtill att de arbetar förebyggande mot negativ prestige i musikundervisning genom att använda diskussion som metod samt genom att sträva efter prestigelöst, lustfyllt lärande. I diskussionen resoneras kring min förförståelse av negativ prestige och hur den genom arbetet har förändrats, möjliga scenarion i en prestigefri tillvaro samt möjliga ursprung till prestige. Studien avslutas med resonemang kring studiens metod, betydelse och fortsatta forskningsmöjligheter. / The purpose of this study is to expand the understanding of how different instrumental and ensemble teachers in classical music and folk music experiences prestige within their daily music teaching praxes. Furthermore this study investigate how the teachers work towards preventing negative prestige in music teaching. The word prestige is seldom found within educational litterature in music. There are instead negative synonyms used which can be connected with my interpretation of negative prestige. Earlier research shows how communal values, as well as the home environment, affect prestige in musical teaching for both the teacher and the student. This is a qualitative study with a comparative design that is rooted in hermeneutics. In this study, data has been gathered through semi structured interviews with six music teachers from different educational levels. This data has then been analyzed using hermeneutical interpretations of sentences and thematic analysis. The results show that, according to the interviewees, demands, status, and cleverness are related to how different types of music are valued. Ignorance and pride are found to be the main sources of this negative prestige. The interviewees said that through their musical experiences, they perceive prestige-related rivalry between musical institutions in a variety of ways. Within teaching, the interviewees bring up that prestige-related rivalry between teachers, as well as between teachers and students, is affected by vocational pride, personal market value, and expectations. The interviewees describe that in order to help reduce negative prestige related to different genres of music, they strive to cultivate a prestige-free and zestful learning experience for their students. They also use discussion as a method for combatting this issue. The discussion of this study is focused around my understanding of musical prestige, how my understanding has changed through this study, possible models of prestige-free teaching, as well as possible sources of prestige in this field. The discussion concludes with a reasoning around the method of the study, its importance, and further possible areas of research.

The work deals with interethnic contexts in the traditional Bulgarian music, which in the past were often neglected or marginalized for various reasons. Convergent processes which take place as a result of cultural interaction between the Balkan ethnicities are assessed. A role of the long-term affiliation of the Balkan region with one state structure (the Ottoman Empire) is examined as one of the factors, which could significantly help mutual contacts between involved ethnicities. The author's starting points are based on the philological concept of the Balkan Linguistic Union, in which a set of phenomena and convergent tendencies in genetically unrelated languages of the Balkan area are researched. The author raises the question whether it is possible to formulate a similar thesis in the field of music and to define a notional Balkan Music Union based on the assessment of the main converging processes. For this purpose, two distinctive phenomena, which are both present in the Bulgarian folklore as well as, to certain extent, in a broader Balkan context, are selected. Musical and cultural interaction between two ethnic groups is examined at the ceremony of the Nestinarstvo/Anastenaria, folk mysteries which culminate with a dance on hot coals and is practised by small communities of Bulgarians and...

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Parmi les nombreuses traditions musicales extra-occidentales qui se sont exportées en occident, le gamelan, musique traditionnelle de Bali et Java en Indonésie, n’a cessé de fasciner les musiciens et mélomanes occidentaux depuis le tournant des XIXe et XXe siècles. Pour de nombreux Canadiens, la découverte de tels orchestres balinais et javanais s’est faite plutôt récemment, lors de l’Exposition spécialisée de 1986 à Vancouver. Au lendemain de cet événement, le gouvernement indonésien a légué les instruments ayant servi aux événements de l’Expo à la Simon Fraser University et à l’Université de Montréal. Depuis, plusieurs universités canadiennes ont accueilli des professeurs et compositeurs balinais et javanais dans leur corps professoral, alors qu’un nombre considérable d’étudiants canadiens ont choisi d’aller parfaire leur formation en Indonésie. Au fil des années, ces échanges internationaux ont favorisé l’établissement de communautés de gamelan notoires dans trois villes canadiennes : Vancouver, Montréal et Toronto. Actifs depuis plus de trois décennies, ces ensembles ont accumulé un corpus d’œuvres originales les distinguant les uns des autres et témoignant de leur environnement artistique spécifique. Cette recherche vise à comprendre de quelle façon le gamelan a évolué depuis son exportation au Canada dans différentes régions du pays, et en quoi cette évolution témoigne d’identités régionales équivalentes à celles que l’on peut observer dans l’archipel indonésienne. / Among the many non-European musical traditions exported to the west, the traditional gamelan music of Bali and Java, Indonesia, never ceased to fascinate musicians and audiences since the turn of the 20th century. For many Canadians, the discovery of such orchestras occurred rather recently at the 1986 World Exposition on Transportation in Vancouver. After the event, the Indonesian government gifted the instruments used at the Expo to Simon Fraser University and the University of Montreal. More Canadian universities have since welcomed Indonesian artists among their staff while a considerable number of Canadian students have chosen to perfect their knowledge in Java and Bali. Throughout the years, such international exchanges have nurtured distinct gamelan communities in three notorious Canadian cities: Vancouver, Montreal and Toronto. Active for over three decades, these ensembles have accumulated a body of original works distinguishing them and highlighting their vastly different artistic environments. This research aims to understand how gamelan has evolved in different regions since its arrival to Canada, and to what extent this evolution underlines regional identities similar to those found throughout the Indonesian archipelago.

Au cours des dernières décennies, le Canada a été un pays très attrayant pour les immigrants de la Bulgarie. La communauté bulgare a représenté 6 025 personnes dans la région métropolitaine de Montréal en 2006. Les nouveaux immigrants acquièrent généralement la langue de leur pays d'adoption et rencontrent de nouvelles pratiques culturelles. Ils intègrent de nombreuses valeurs souvent différentes de celles de leur pays d'origine. Un de leur défi demeure, dans ce contexte, de garder un lien avec leur origine et de transmettre ce lien aux générations suivantes. Bulgare d’origine et née à Montréal, cela fait naître chez moi des questionnements et des réflexions sur la pratique de la musique et des danses bulgares dans ma communauté, notamment sur la survie et l’adaptation des traditions musicales et la manière dont elles sont véhiculées entre les générations et comment elles sont représentées pour le public montréalais. Dans cette recherche, nous aborderons le sujet du transfert et de l'adaptation de la musique et des danses traditionnelles au sein de la communauté bulgare de Montréal, en particulier dans les associations, le contexte scolaire, les familles et les musiciens, ainsi qu'avec les danseurs amateurs et professionnels. À partir des observations et des entrevues effectuées au cours de cette étude, nous visons modestement à faire un état des lieux et à comprendre les processus qui sont à l’œuvre, notamment les processus de sélection/d’adaptation opérés tant au niveau des instruments, de la danse, du répertoire utilisé que des styles de jeu, ainsi que des raisons et des motivations qui sous-tendent ces choix. Il peut, en effet, y avoir des raisons esthétiques, mais également identitaires, liées au mode de représentation de soi dans un contexte multiculturel et ouvert à la diversité. De même, nous nous pencherons sur la pratique, les méthodes de transmission et de valorisation du patrimoine musical bulgare à l’intérieur ainsi que dans des contextes qui ne sont pas destinés uniquement à la communauté bulgaro-montréalaise. / Over the last several decades, Canada has been a highly desired country for immigrants from Bulgaria. The Bulgarian community numbered 6,025 people in the Montreal metropolitan area in 2006. New immigrants generally acquire the language of their adopted country and encounter new cultural practices. They incorporate many values that are often different from those of their country of origin. In this context, one of their challenges is to stay connected to their culture and to pass this connection to future generations. As a Bulgarian by origin and born in Montreal, this context brings to my mind questions and reflections on the practices of Bulgarian music and dances in my community, specifically, the survival and adaptation of our musical traditions and the ways in which they are shared among the community members as well as with the Montreal public. In this research, we will address the subject of transfer and adaptation of traditional music and dances within the Bulgarian community in Montreal, specifically, in associations, school context, families and musicians as well as with amateur and professional dancers. We aim to explore and describe the mechanism of selection of the processes at the instrumental, dance and song level, the repertoire, and styles of playing, as well as the reasons and motivations of these choices. The latter could be aesthetically motivated, but also identity based, related to the mode of representation of oneself in a multicultural context open to diversity. Through the method of observation and interviews, we will focus on the significance of Bulgarian traditional music and dance among the members of Bulgarian immigrant community in Montreal, Quebec. Likewise, we will examine the various contexts related to teaching, sharing and practice of Bulgarian traditional music and dance.

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