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The culture of Korea is one of the oldest in the Par East. It goes back in legend over 4,200 years to Dan-Goon (means King of the oak tree), mythical founder of Korea. The high point was obtained during the time of the three kingdom--Silla, Paikje, and Kokuryu--about the beginning of the Christian era. The first iron-clad battleship was built by the Korean admiral, Yi Soon-Syn, who used it to defeat the Japanese navy during the war of 1592-98. The discovery and use of movable metal type, which is still in the London Museum dates back as early as 1220 A.D. The Korean Script with 28 letters was established under King Seijong in 1443. The oldest National religion is Tankunie- mus. On it res to the present ancestor worship.

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Uma reportagem de tema amazônico o Festival Folclórico de Parintins abre caminho para investigar as possibilidades pragmáticas de uma proposta que evita o distanciamento objetivo ou a objetividade possível tal como dito nos manuais de redação jornalística. A tese busca uma estratégia, nomeada de transubjetividade, que intensifica o diálogo e tenta articular, na construção da reportagem, os aspectos: objetivo, subjetivo, intersubjetivo, e normativo (como indica Habermas). Para alcançar essa meta é preciso reconhecer o impulso subjetivo que leva à gênese da reportagem mas sem que o autor se torne o centro da narrativa; respeitar o próximo além de seguir as normas éticas da profissão; fazer referência ao real aprofundando nas questões Quem? O quê? Quando? Onde? Como? Por quê?; e praticar a intersubjetividade na mediação social, para compreender aqueles que atuam na experiência coletiva do presente. / A story behind an Amazonian theme Parintins Folk Festival leads a way toward the investigation of the pragmatic possibilities of a proposal that avoids the objective and distant posture or the possible objectivity such as said in the journalistic stylebooks. This thesis searches a strategy, named transubjectivity, which reinforces the dialogue and tries to articulate in the report the objective, subjective, intersubjective and normative aspects (as Habermas points). To achieve this goal it is needed to recognize the subjective impulse which leads to the genesis of the report without the author becoming the center of the narrative; being respectful beyond the ethical/normative rules of the profession; making reference to the real by deepening the questions Who? What? When? Where? How? Why? and practicing intersubjectivity in social mediation, in order to comprehend the ones who act in the current collective experience.

這份作品集包括三首我在修讀碩士課程時的作品。這三首作品代表了我思索及尋找如何表達中國元素的過程。創作過程中，我特意集中於三方面：中國樂器的獨特音色、小型樂隊中樂手之間的親暱、及樂手自發的創造力。而在探索這三方面的同時，我嘗試保留在中國文學常見的表現力，從而創作出一個充分表達中國元素的作品。 / 在第一首樂曲《亂了殘紅》中，我嘗試探索胡琴的獨特音色，在單一的音色組合當中（四部胡琴）尋找音色上的細微變化。另外，我亦嘗試運用有較大自由的記譜法，在給予樂手空間的同時，令他們有緊密的合作，令團隊中有一種緊密而又自然的合作。 / 在《風刀霜劍》中，我將這記譜法更廣泛地運用，而透過這記譜法，我希望可以解放樂手的創造力，同時有效地運用在中國傳統音樂中常見的即興元素。另外，中國樂器有不少先天的限制，我在尊重這些限制的前提下，嘗試在正常以外的演奏技巧，以加強表現力。 / 此後，我將《風刀霜劍》的成果運用於《殘月葬花》，希望從而可以在西方樂器的組合上體現中國文化的影響。在前作的基礎上，顧及到西方音樂訓練中沒有即興演奏的習慣，在記譜上作出了調整，但仍然保留對音色轉變的敏感以及演奏者的自由與緊密合作。而在這些的技巧上，我希望仍然能夠表達一個屬於中國文化的境象，以此作為我對中國文化的回應。 / The works included in this portfolio represent my continual effort to develop a solution for my search for an expression of my Chinese influences. I focus mainly on three aspects: the unique timbre of Chinese instruments, the intimacy of a small traditional Chinese music ensemble, and the spontaneity of individual performers. I attempt to include these three elements into my work while retaining an expressive quality that I find to be common in Chinese literature. The three works presented in this portfolio are my continual attempts to develop these ideas into a way of expression. / The first work in the portfolio, "Rummage through the Crimson", explores the unique timbre of huqin. The instrumentation (three erhus and one zhonghu) allows me to search for difference within a homogenous texture and thus to discover the timbral nuance available. I also experiment with a notation that at the same time allows freedom and requires cooperation among performers to create a cohesive and natural ensembleship. / The second work, "Slashes of Frost and Wind", extends the experimentation of notation to a greater scale. While using an ensemble of Chinese instruments, I try to utilize the freedom allowed by the notation to unleash the innate creativity of the performers and to evoke the improvisatory nature of their traditional playing. On the other hand, I explore the use of extended techniques while respecting the instrument's natural capabilities. / In "Flower Burial under a Pallid Moon", I attempt to transfer the findings from "Slashes of Frost and Wind" to a purely Western context, in the hopes of creating a piece of music that express Chinese elements while using Western instruments, so as to expand the expressive possibilities of such an ensemble. Many technical elements have been brought over, namely sensitivity to timbral nuance, improvisatory nature of the notation, and close cooperation while in a state of performance freedom. More suggestive descriptions are added to guide the performers in improvisatory passages. Most importantly, I retain a Chinese imagery that runs through the veins of all these three works. In essence, the technical attempts here merely try to approach a succinct expression of my Chinese influence. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Ting, Chung Wai. / Thesis (M.Mus.)--Chinese University of Hong Kong, 2012. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in Chinese; includes Chinese. / Abstract --- p.i / Acknowledgement --- p.iii / Rummage through the Crimson --- p.1 / Slashes of Frost and Wind --- p.16 / Flower Burial under a Pallid Moon --- p.27

李環. / "2009年9月". / "2009 nian 9 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 125-136). / Abstracts in Chinese and English. / Li Huan. / Chapter 第一章 --- 導論 --- p.1 / Chapter 第一節 --- 研究對象簡介 --- p.1 / Chapter 第二節 --- 研究動機、範圍及局限 --- p.8 / Chapter 第三節 --- 文獻回顧、研究方法 --- p.11 / Chapter 第四節 --- 理論探討以及章節安排 --- p.16 / Chapter 第五節 --- 實地考察 --- p.17 / Chapter 第二章 --- 新中國初期的湖南花鼓戲 --- p.22 / Chapter 第一節 --- 湖南花鼓戲的解禁 --- p.22 / Chapter 第二節 --- 民間劇團與國有劇團的聯繫 --- p.29 / 小結 --- p.36 / Chapter 第三章 --- “省花路子´ح：當代國有劇團的花鼓戲改革 --- p.38 / Chapter 第一節 --- 學校教育的傳承方式 --- p.38 / Chapter 第二節 --- 文化事業單位 --- p.41 / Chapter 第三節 --- 改革中的花鼓戲 --- p.50 / Chapter 第四節 --- 現代戲的尷尬 --- p.60 / 小結 --- p.72 / Chapter 第四章 --- “老腔老調´ح：當代民間花鼓戲劇團 --- p.75 / Chapter 第一節 --- 師徒相承的傳承方式 --- p.75 / Chapter 第二節 --- 表演形式與表演劇目 --- p.78 / Chapter 第三節 --- 經營方式 --- p.81 / Chapter 第四節 --- “老腔老調´ح --- p.86 / Chapter 第五節 --- 大眾媒體與民間花鼓戲 --- p.93 / 小結 --- p.100 / Chapter 第五章 --- 文化政策與花鼓戲發展 --- p.104 / Chapter 第一節 --- “專業´ح與“業餘´ح --- p.104 / Chapter 第二節 --- “禁´ح與“扶持´ح --- p.111 / Chapter 第六章 --- 結論 --- p.115 / 參考文獻 --- p.126

Since the end of the American Folk Revival, in the late 1960s, folk festivals have undergone a dramatic change. Concurrently, folk music was transformed through capital from its origins as national folkloric music to a successful popular music genre. As professional folk music emerged during the late 1950s and 1960s many young people began to get involved. This involvement, often in the promotion of community oriented folk music events, set the stage for the development of independent community folk music clubs and festivals. These two trends (folk music as cultural commodity and folk music as community expression) flowed through one another sweeping away nationalist folk music and leaving an open space. During the 1970s, political and social changes were occurring across North America. The emergence of what Michael Foucault called biopolitics began to change how young people related to the idea of folk music and to the general field of political action. At the same time, organized leftwing political groups, many of which developed out of early 20th century political movements, broke down or splintered into many smaller groups. Some disenchanted political activists turned towards cultural programming as an outlet for their political desire. Along side this, American draft dodgers and Canadian back-to-the-landers moved, from the south and the east, into the Canadian west. Out of this diverse social energy developed urban and rural folk music festivals. Until now folk music festivals in western Canada have not been systematically surveyed nor has their operation been theorized as a mode of creative production. This work develops a historically grounded approach to folk music as a means of social production and challenges the idea that folk music is only a music genre. I conclude, using a theoretical approach developed by Deleuze and Guattari, that contemporary folk music festivals make use of social capital to establish a folk music assemblage. This assemblage provides an alternative, non-centralized, and increasingly global alternative for the flow of music capital. Folk music is no longer a style of music but a mode of doing business in music that is socially oriented and politically and economically potent. / Music

How folk musicians of today learn to play their instruments is an over-all question in this article. One violin lesson and one guitar lesson have been observed at Framnäs folk high school. Three research questions were formulated. What do the two lessons have in common? What are the differences? How could the folk music education of today be related to the Swedish fiddler movement in the 1920s and other folk music traditions? Theoretically, the interpretation of the results was based on the mimesis theory of Ricoeur. Two teachers and three students participated in the study. The results showed that the lessons were structured in a similar way and dominated by master apprenticeship teaching. The violin teacher showed a more respectful attitude towards the tradition compared to the guitar teacher. Great parts of the manifest ideology of the fiddler movement seems to have become concealed into a latent or frozen ideology in the formal folk music education of today. There seems to be no big differences between learning the music by way of visiting an older fiddler hundred years ago compared to the study of music today at a formal institution. / Musikfolkhögskolans utbildningsideologier

Thesis (M. Arch.)--University of Hong Kong, 2000. / Includes special report study entitled: Pedestrian, time and space. Includes bibliographical references.

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