abstract: ABSTRACT Classical violin playing and American fiddle music have traditionally been seen as separate musical worlds. Classical violinists practice and study long hours to master a standard repertoire of concertos and sonatas from the Western European school of art music. Fiddlers pride themselves on a rich tradition passed down through generations of informal jam sessions and innovation through improvisation. Mark O'Connor's Fiddle Concerto, premiered in 1993, sounds like a contradiction at first: a quintessential classical form combined with traditional fiddle playing. Examination of the Fiddle Concerto will show that the piece contains classical and fiddle-style elements simultaneously, creating an effective hybrid of the two styles. This document will explore how the history of the classical violin concerto and American fiddle music converge in Mark O'Connor's Fiddle Concerto. To gain an understanding of O'Connor's composition process, I submitted to him a list of questions, via email, in the summer of 2016. O'Connor’s responses provide a unique insight into the genesis of the Fiddle Concerto and his vision for musical compositions that originate from multiple genres. Chapter four of this document will discuss the melodic themes, formal makeup, and techniques presented in the Fiddle Concerto and show how both classical and fiddle elements coexist in the piece. The result of the mix is an exciting work that appeals to a broad audience of music lovers. The final chapter of this document will explore the growing repertoire of music created by cross-pollinating from different styles to create a new style, including selected O'Connor compositions completed since the Fiddle Concerto, as well as similar works by other composers who combined classical elements with other musical styles. / Dissertation/Thesis / Doctoral Dissertation Music 2016

With the fear of decline of the Cape Breton fiddling tradition after the airing of The Vanishing Cape Breton Fiddler by the CBC in 1971, both the Cape Breton community and ethnographers clamored to preserve and maintain the extant practices and discourse. While this allowed for performance contexts and practices to burgeon, it also solidified certain perspectives about the “diasporic preservation” and resultant “authenticity.” This work aims to trace the seeds and developments of the beliefs surrounding the Cape Breton fiddling tradition, from the idealizations of Enlightenment Scotland to the manipulation and commercialization of the folklore and Celticism of twentieth-century Nova Scotia. These contexts romanticized older practices as “authentic,” a construct that deeply impacted the narrative about the Cape Breton fiddling tradition. One of the most rooted and complex concepts in this narrative is that of “old style,” a term that came to represent the idealized performance practice in post-1971 Cape Breton fiddling. As models were sought for younger players to emulate, pre-1971 “master” fiddlers with innovative stylistic approaches began to be identified as “old style” players. The interstices of the tradition allowed more extreme stylistic experimentation to be accepted as “traditional,” while the symbiotic social practice of dancing necessitated relative conservatism. Analysis will show that “listening” tunes fell into the interstices of allowable innovation, while dance (particularly step-dance) tunes demanded certain “old style” techniques. A more holistic view of the complexities of the Cape Breton fiddling tradition follows from a perspective not only of the socio-musical elements that shaped the historical narrative, but also of the musical elements of this dance-oriented “old style.”

With the fear of decline of the Cape Breton fiddling tradition after the airing of The Vanishing Cape Breton Fiddler by the CBC in 1971, both the Cape Breton community and ethnographers clamored to preserve and maintain the extant practices and discourse. While this allowed for performance contexts and practices to burgeon, it also solidified certain perspectives about the “diasporic preservation” and resultant “authenticity.” This work aims to trace the seeds and developments of the beliefs surrounding the Cape Breton fiddling tradition, from the idealizations of Enlightenment Scotland to the manipulation and commercialization of the folklore and Celticism of twentieth-century Nova Scotia. These contexts romanticized older practices as “authentic,” a construct that deeply impacted the narrative about the Cape Breton fiddling tradition. One of the most rooted and complex concepts in this narrative is that of “old style,” a term that came to represent the idealized performance practice in post-1971 Cape Breton fiddling. As models were sought for younger players to emulate, pre-1971 “master” fiddlers with innovative stylistic approaches began to be identified as “old style” players. The interstices of the tradition allowed more extreme stylistic experimentation to be accepted as “traditional,” while the symbiotic social practice of dancing necessitated relative conservatism. Analysis will show that “listening” tunes fell into the interstices of allowable innovation, while dance (particularly step-dance) tunes demanded certain “old style” techniques. A more holistic view of the complexities of the Cape Breton fiddling tradition follows from a perspective not only of the socio-musical elements that shaped the historical narrative, but also of the musical elements of this dance-oriented “old style.”

With the fear of decline of the Cape Breton fiddling tradition after the airing of The Vanishing Cape Breton Fiddler by the CBC in 1971, both the Cape Breton community and ethnographers clamored to preserve and maintain the extant practices and discourse. While this allowed for performance contexts and practices to burgeon, it also solidified certain perspectives about the “diasporic preservation” and resultant “authenticity.” This work aims to trace the seeds and developments of the beliefs surrounding the Cape Breton fiddling tradition, from the idealizations of Enlightenment Scotland to the manipulation and commercialization of the folklore and Celticism of twentieth-century Nova Scotia. These contexts romanticized older practices as “authentic,” a construct that deeply impacted the narrative about the Cape Breton fiddling tradition. One of the most rooted and complex concepts in this narrative is that of “old style,” a term that came to represent the idealized performance practice in post-1971 Cape Breton fiddling. As models were sought for younger players to emulate, pre-1971 “master” fiddlers with innovative stylistic approaches began to be identified as “old style” players. The interstices of the tradition allowed more extreme stylistic experimentation to be accepted as “traditional,” while the symbiotic social practice of dancing necessitated relative conservatism. Analysis will show that “listening” tunes fell into the interstices of allowable innovation, while dance (particularly step-dance) tunes demanded certain “old style” techniques. A more holistic view of the complexities of the Cape Breton fiddling tradition follows from a perspective not only of the socio-musical elements that shaped the historical narrative, but also of the musical elements of this dance-oriented “old style.” / Arts, Faculty of / Music, School of / Graduate

La région du Saguenay-Lac-St-Jean est géographiquement située dans une enclave qui a contribué à l’isolement des populations s’y étant installées. Aussi cet éloignement aurait-il favorisé la présence de certaines spécificités culturelles dans cette région, spécificités ayant été relevées au sein de plusieurs domaines tel que la génétique, la linguistique, le patrimoine culinaire, l’histoire et la musique. Cette recherche vise à documenter plus spécifiquement l’élément musical dans la région du Saguenay-Lac-St-Jean par l’analyse du style et du répertoire de quatre joueurs de violon traditionnel ayant appris par transmission orale. La classification du répertoire et l’identification de différentes techniques de jeu au niveau du style permettent de relever à la fois des éléments communs et distincts chez les quatre violoneux. Outre les analyses quantitatives et qualitatives proposées au niveau du répertoire et du style, cette recherche comprend un survol de l’histoire des populations de la région avançant différentes pistes sur les origines et les influences des violoneux ayant habité ou séjourné sur le territoire depuis la traite des fourrures jusqu’à l’industrialisation, de même qu’un recensement de plus d’une centaine de violoneux du Saguenay-Lac-St-Jean depuis la colonisation, et un lexique endogène de la terminologie des violoneux étudiés. / The Saguenay-Lac-St-Jean region is an enclave, and this fact contributed, through the years, to the isolation of the populations established there. This isolation is a factor that would have contributed to the presence of cultural distinctiveness amongst the inhabitants of the region. This cultural specificity has been observed in many fields of research, such as genetics, linguistics, culinary traditions, history and music. This thesis documents the musical element of culture in the region of Saguenay-Lac-St-Jean, through the analysis of style and repertoire of four fiddle players from the region. The classification of repertoire and the identification of different playing techniques, highlight both common and individual elements featured in the music of these four fiddlers. The research also contains a historical overview of the people who lived in or crossed the region, from the period of fur trading to industrialisation, and how they could have influenced the music in this region. Additionally, this research contains a census of over 100 fiddle players who have inhabited or passed through the region since colonisation, as well as a lexic explaining over 70 terms and expressions used by the fiddle players of Saguenay-Lac-St-Jean.