A presente dissertação expõe um estudo analítico da Sequenza I, para flauta solo, escrita pelo compositor italiano Luciano Berio (1925-2003), com foco nas duas edições da obra. A primeira, de 1958, faz uso de notação proporcional e foi publicada pela Editora Suvini Zerboni. Já em 1992, surge uma edição revisada pelo compositor, fazendo uso de notação rítmica tradicional, e que foi publicada pela Universal Edition. Dentre as diversas motivações para a realização deste trabalho, podemos citar a peculiaridade da reescritura da obra pelo próprio compositor, 34 anos mais tarde, focando suas alterações substancialmente na notação rítmica; um levantamento de questões referentes às práticas interpretativas com foco na obra para flauta transversal; e a representatividade da Sequenza I como um cânone do repertório para flauta, cujo estudo é indispensável ao flautista do século XXI. Colocando-nos tanto no papel de intérprete quanto de analista, buscamos reflexões acerca das práticas interpretativas, visto que procuramos nos desenvolver no domínio de ambas as áreas. Na conclusão, observamos haver um relacionamento de colaboração mútua entre análise musical e performance que realmente esclarece aspectos estruturais, e uma influência da experiência de Berio junto à composição eletroacústica na escrita desta obra para instrumento acústico. / This thesis presents an analytical study of Sequenza I for solo flute, by the Italian composer Luciano Berio (1925-2003), focusing on two editions of the work. The first one, from 1958, uses proportional notation and was published by Suvini Zerboni Editions. The second one, published by Universal Edition in 1992, was reviewed by the composer and uses traditional rhythmic notation. Among various motivations for carrying out this work, I mention the peculiarity of a composer rewriting his own work 34 years later, centering his changes mainly in the rhythmic notation; a survey of issues regarding interpretative practices and focusing on works for flute; and the representativity of Sequenza I as a canon of the flute repertoire, which study is indispensable to the Twentieth Century flautist. Placing myself both in the role of performer and analyst, I look for reflections concerning performance practices, as I seek to develop myself in both fields. In conclusion, I found a relationship of mutual collaboration between musical analysis and performance, which really clarifies structural aspects; and an influence of Berio\'s experience within electroacoustic composition in writing this piece for an acoustic instrument

Le multicast fiable est certainement la solution la plus efficace pour la distribution de contenu via un<br />tres grand nombre (potentiellement des millions) de recepteurs. Dans cette perspective les protocoles<br />ALC et FLUTE, standardises via l'IETF (RMT WG), ont ete adoptes dans 3GPP/MBMS et dans le<br />DVB-H IP-Datacast dans les contextes des reseaux cellulaires 3G.<br />Ce travail se concentre sur le multicast fiable et a comme requis principal le passage l'echelle massif<br />en terme de nombre de clients. Cette these se base sur les solutions proposees via l'IETF RMT WG.<br />Ces protocoles de multicast fiable sont construit autour de plusieurs briques de base que nous avons<br />etudie en detail:<br />* La brique Forward Error Correction (FEC) :<br />Nous examinons la classe de codes grands blocs Low Density Parity Check (LDPC). Nous concevons<br />des derivees de ces codes, et les analysons en detail. Nous en concluons que les codes<br />LDPC et leur implementation ont des performances tres prometteuses, surtout si ils sont utilisees<br />avec des fichiers de taille importante.<br />* La brique controle de congestion :<br />Nous examinons le comportement dans la phase de demarrage de trois protocoles de controle de<br />congestion RLC, FLID-SL, WEBRC. Nous demontrons que la phase de demarrage a un grand<br />impact sur les performances de telechargement.<br />Cette these a aussi plusieurs contributions au niveau applicatif:<br />* Extensions de FLUTE :<br />Nous proposons un mecanisme permettant d'agreger plusieurs fichiers dans le protocole FLUTE.<br />Ceci ameliore les performance de transmission.<br />* Streaming video :<br />Nous proposons SVSoA, une solution de streaming base sur ALC. Cette approche beneficie de<br />tout les avantages de ALC en terme de passage a l'echelle, controle de congestion et corrections<br />d'erreurs.<br /><br />Mots cles : Multicast fiable, FLUTE, ALC, codes correcteur d'erreurs, Forward Error Correction<br />(FEC), Low Density Parity Check (LDPC) Codes, diffusion de contenu

<p>I mitt examensarbete har jag valt att undersöka de tankar som finns kring vem som spelar vilket instrument. Vilka ord, som har med utseende respektive personlighet att göra, förknippar studerande vid en svensk musikhögskola samt en svensk folkhögskola med de utvalda instrumentalisterna; -klassisk tubaist, fiolspelande folkmusiker, klassisk tvärflöjtist, afrosångaren, afrotrummisen, klassisk pianist? Vilket kön, vilket utseende och vilken personlighet tänker de sig att respektive instrumentalist har? Genom en enkätundersökning har jag försökt ta reda på detta. Jag delade ut enkäter till studerande vid en svensk musikhögskola samt till musikstuderande vid en svensk folkhögskola. Av 201 utdelade enkäter fick jag in 49 svar. Jag tycker mig se tydliga skillnader kring vilka ord som förekommer till de olika instrumentalistgrupperna. Respondenternas uppfattning om vilket kön instrumentalisterna har är i de flesta fall väldigt överensstämmande</p> / <p>In my degree project I have chosen to examine the thoughts that exist around who plays which instrument. What kind of words –related to looks and personality - do students at a Swedish university of music associate with the following instrumentalists: classical tuba player, folk music violinist, classical flutist, afro singer, afro drummer, classical pianist? Which gender, looks and personality do they think the respective instrumentalist have? Through a survey, I have attempted to answer this. I handed out the surveys to students at a Swedish university of music, and to music students at a Swedish folk high school. From a total of 201 surveys, 49 responded. I think there are clear differences concerning which words relate to the different instrumentalists. The respondents’ opinion regarding the gender of the instrumentalists are generally in accordance.</p>

I mitt examensarbete har jag valt att undersöka de tankar som finns kring vem som spelar vilket instrument. Vilka ord, som har med utseende respektive personlighet att göra, förknippar studerande vid en svensk musikhögskola samt en svensk folkhögskola med de utvalda instrumentalisterna; -klassisk tubaist, fiolspelande folkmusiker, klassisk tvärflöjtist, afrosångaren, afrotrummisen, klassisk pianist? Vilket kön, vilket utseende och vilken personlighet tänker de sig att respektive instrumentalist har? Genom en enkätundersökning har jag försökt ta reda på detta. Jag delade ut enkäter till studerande vid en svensk musikhögskola samt till musikstuderande vid en svensk folkhögskola. Av 201 utdelade enkäter fick jag in 49 svar. Jag tycker mig se tydliga skillnader kring vilka ord som förekommer till de olika instrumentalistgrupperna. Respondenternas uppfattning om vilket kön instrumentalisterna har är i de flesta fall väldigt överensstämmande / In my degree project I have chosen to examine the thoughts that exist around who plays which instrument. What kind of words –related to looks and personality - do students at a Swedish university of music associate with the following instrumentalists: classical tuba player, folk music violinist, classical flutist, afro singer, afro drummer, classical pianist? Which gender, looks and personality do they think the respective instrumentalist have? Through a survey, I have attempted to answer this. I handed out the surveys to students at a Swedish university of music, and to music students at a Swedish folk high school. From a total of 201 surveys, 49 responded. I think there are clear differences concerning which words relate to the different instrumentalists. The respondents’ opinion regarding the gender of the instrumentalists are generally in accordance.

This narrative inquiry explores how the �Songs of the Spirit� Native American Flute curriculum, a culturally-responsive curriculum which involves learning to make and play a PVC version of the Native American Flute while learning the cultures and histories of this First Nations instrument, impacted spiritual and emotional aspects of the learning and lives of Aboriginal students, their families, their parents, and their school community. My research took place at an urban Aboriginal high school in Saskatchewan from January to March, 2006. I conducted recorded conversations with three students, two parents, two teachers, two administrators, two Elders, a former principal, a former school caretaker, an artistic director, and the young woman who inspired the Heart of the City Piano Program, a volunteer driven community piano program, in the fall of 1995. Aboriginal individuals, who have too often been silenced in education and in society (Giroux, 1997; Freire, 1989; Fine, 1987; Greene, 1995 & 1998; Grumet, 1999), were provided with a voice in this research.<p>Because of the voices of my research participants, I chose to use the Medicine Wheel and Tipi Teachings (Lee, 2006; Kind, Irwin, Grauer, & de Cosson, 2005) as a lens (Greene, 1995) rather than situating my research in a traditional Eurocentric body of literature. Along this journey, I reflected inwards and outwards, backwards and forwards on how my past storied experiences (Clandinin & Connelly, 2000) shaped my teaching practices and way of being in the world today. To better understand the hurt I observed and which was described by research participants as present in the lived lives and circumstances of many Aboriginal people, I moved backward in time as I reviewed the literature on the Residential School experience and gained a deeper sense of the impact of colonialism on generations of Aboriginal people. This inquiry foregrounded how hearing and playing the Northern Spirit Flute impacted the emotional and spiritual aspects of students� being, and contributed to a process of healing. When participants heard the music, �it [sounded] so eloquent and so spiritual. It [was] almost like the flute [was] weeping,� (Onawa Gaho, Recorded conversation, March 17, 2006, p. 5) bringing about �a calmness to the anger that some [Aboriginal students] have� (Sakima Qaletaqa, Recorded conversation, March 15, 2006, pp. 25-26). <p>The research findings indicate that the �Songs of the Spirit� curriculum, in honoring the holistic nature of traditional First Nations cultures and teachings, invites Aboriginal students functioning in �vigilance mode� to attend to their emotional and spiritual needs. They speak to a need for rethinking curricula in culturally-responsive ways, for attending to the importance of the arts in education, and for reforming teacher education. Sound files of the Northern Spirit Flute and selected research conversations have been embedded within the electronic version of this thesis to allow the reader to walk alongside me and share in my research journey.

This document contains a synopsis of Toshi Ichiyanagi’s compositional style, a discussion of his musical philosophy, and an analysis of Trio Webster. Ichiyanagi is a renowned Japanese composer who studied in New York under John Cage’s mentorship. He is also the first composer to introduce Cage’s concept of chance operation to Japanese society. Trio Webster realizes the true exchange of Western and Eastern cultures, and it is accomplished because of Ichiyanagi’s unique experience and philosophy as an international composer. The concept of Japanese classical music and Japanese aesthetics are observed in Trio Webster which is the basis for the depth of the work. Eastern concepts, especially Japanese, can be ambiguous and may be difficult for Westerners to fully appreciate. This study shows the cosmos beyond the practical analysis of Trio Webster and is meant to serve as a guide for those who will perform the works of Ichiyanagi, especially Trio Webster, in the future. This study was facilitated through research and interviews with Ichiyanagi and members of the Webster Trio. Ichiyanagi’s interview is included as an appendix to this document.

This narrative inquiry explores how the �Songs of the Spirit� Native American Flute curriculum, a culturally-responsive curriculum which involves learning to make and play a PVC version of the Native American Flute while learning the cultures and histories of this First Nations instrument, impacted spiritual and emotional aspects of the learning and lives of Aboriginal students, their families, their parents, and their school community. My research took place at an urban Aboriginal high school in Saskatchewan from January to March, 2006. I conducted recorded conversations with three students, two parents, two teachers, two administrators, two Elders, a former principal, a former school caretaker, an artistic director, and the young woman who inspired the Heart of the City Piano Program, a volunteer driven community piano program, in the fall of 1995. Aboriginal individuals, who have too often been silenced in education and in society (Giroux, 1997; Freire, 1989; Fine, 1987; Greene, 1995 & 1998; Grumet, 1999), were provided with a voice in this research.<p>Because of the voices of my research participants, I chose to use the Medicine Wheel and Tipi Teachings (Lee, 2006; Kind, Irwin, Grauer, & de Cosson, 2005) as a lens (Greene, 1995) rather than situating my research in a traditional Eurocentric body of literature. Along this journey, I reflected inwards and outwards, backwards and forwards on how my past storied experiences (Clandinin & Connelly, 2000) shaped my teaching practices and way of being in the world today. To better understand the hurt I observed and which was described by research participants as present in the lived lives and circumstances of many Aboriginal people, I moved backward in time as I reviewed the literature on the Residential School experience and gained a deeper sense of the impact of colonialism on generations of Aboriginal people. This inquiry foregrounded how hearing and playing the Northern Spirit Flute impacted the emotional and spiritual aspects of students� being, and contributed to a process of healing. When participants heard the music, �it [sounded] so eloquent and so spiritual. It [was] almost like the flute [was] weeping,� (Onawa Gaho, Recorded conversation, March 17, 2006, p. 5) bringing about �a calmness to the anger that some [Aboriginal students] have� (Sakima Qaletaqa, Recorded conversation, March 15, 2006, pp. 25-26). <p>The research findings indicate that the �Songs of the Spirit� curriculum, in honoring the holistic nature of traditional First Nations cultures and teachings, invites Aboriginal students functioning in �vigilance mode� to attend to their emotional and spiritual needs. They speak to a need for rethinking curricula in culturally-responsive ways, for attending to the importance of the arts in education, and for reforming teacher education. Sound files of the Northern Spirit Flute and selected research conversations have been embedded within the electronic version of this thesis to allow the reader to walk alongside me and share in my research journey.

Thesis (M. Mus)--University of Adelaide, Dept. of Music Studies, 1993?

Thesis (D.M.A)--University of Maryland, College Park, 2005. / Compact discs. Includes bibliographical references.

141 f. / Submitted by JURANDI DE SOUZA SILVA (jssufba@hotmail.com) on 2013-03-15T14:09:39Z No. of bitstreams: 1 Dissertacao Giampiero Pilatti.pdf: 2320238 bytes, checksum: c5ce672ad0f853a6bf5577f07f193f82 (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-03-22T14:17:02Z (GMT) No. of bitstreams: 1 Dissertacao Giampiero Pilatti.pdf: 2320238 bytes, checksum: c5ce672ad0f853a6bf5577f07f193f82 (MD5) / Made available in DSpace on 2013-03-22T14:17:02Z (GMT). No. of bitstreams: 1 Dissertacao Giampiero Pilatti.pdf: 2320238 bytes, checksum: c5ce672ad0f853a6bf5577f07f193f82 (MD5) Previous issue date: 2008 / Este trabalho trata de questões relativas a “desconstrução” da obra Improviso nº 3 para Flauta Solo de Camargo Guarnieri. Foi proposto a partir de uma “excursão analítica”, a investigação e o desmembramento da estrutura musical geral em pequenas partes, tal qual um “quebracabeça” que teve suas peças separadas, incluindo exemplos no formato de partituras para melhor visualização. Partindo da observação dos pequenos elementos e a junção destes no texto musical, foi proposta a criação de alternativas e recursos de estudo através da divisão dos elementos melódicos-rítmicos e suas implicações com os aspectos técnicos flautísticos, visando auxiliar o intérprete na performance musical da obra e estimulando a criatividade interpretativa através de uma visão analítica instrumental, despertando ainda o interesse em outros intérpretes a “fabricar” suas próprias “desconstruções”, construindo a performance de uma obra por outros meios que não os mais usuais. A “excursão analítica” utilizou como referendo de base para a questão analítica formal, a obra de Arnold Schoenberg, Fundamentos da composição musical, complementada pelas definições fraseológicas de Breno Braga e Esther Scliar. O objetivo principal do presente trabalho foi o registro de uma prática de perfomance, demonstrando a visão analítica de um intérprete na medida em que este necessita abordar o maior número de parâmetros possíveis de modo a construir a obra com coerência e com uma observação que visa o todo da obra. / Salvador