Dissertations / Theses on the topic 'Irish folk and traditional music'

This thesis seeks to consider the relationship between 'rock' and 'Irishness' • between transnational pop and the nation-state • challenging the 'orthodox' view that Irish rock embodies uniquely Irish characteristics. It is about Irish popular music and identity and is primarily concerned with the relationship between culture and meaning. It argues that the study of popular music as 'text' is important to the more general study of culture (even though the notion of text in popular music is problematic). The thesis seeks to explore how meaning is made in popular music culture across a shifting and unstable textual matrix. Authenticity is a central concept here and I examine discourses of Irish authenticity and essentialism and their relationship to authenticity in rock. The study of Irish rock is, I argue, important to wider debates about identity and globalisation, especially in debates about the relationship between national music cultures and an increasingly globalised market. I undertake an exploration of the concept of cultural hybridity and assess both its strengths and its limitations to tbe study of popular music and debates about national identity. Hybridity, I argue, is important in that it helps break down the essentialising force of both the main discourses of authenticity outlined, becoming useful in moving beyond discourses of cultural purity. Howeve~ hybridity discourse also has problems and frequently there is a Jack of discrimination between different types of hybrid text which may result ina simple celebration of hybrids and hybridity. Thus, the complex relationship between popular music, the articulation of identity in pop songs (and across pop's mobile textuality) and in discourse about pop is overlooked. In this way, the thesis argues that the study of popular music culture in specific contexts may reveal the limitations of existing cultural studies work on hybridity, textuality and meaning. This is part of a broader project of arguing for more detailed consideration of music, meaning and pleasure in regional and peripheral national contexts.

This thesis is an ethnographic study of the complex interplay between tourism and traditional Irish music based on fourteen months of fieldwork in Doolin, County Clare, Ireland between June 2002 and August 2003. The historical development of traditional Irish music and the localised tourist industry have become conjoined during the last three decades, and as a result the music and the idea of Doolin as a 'place' have become institutionalised and consolidated. This has further led to the development of a complex socioeconomic structure surrounding the music, its performance, and its commercialisation and consumption. The local social structure has also become complicated and internationalised. Specifically, the locale has seen a significant growth in the 'incomer' population, called 'blow-ins'. Blow-ins in this case have in fact become the inheritors and propagators of the local music scene, but this causes surprisingly little cognitive dissonance or tension between locals and incomers. This is despite the fact that the music is the raison d'etre of the local tourism industry. I propose that those incomers who successfully inherit and propagate the local music become assets to the cultural capital of the village, not a drain on it. Moreover, I suggest that the 'authenticity' of the music is not an ascribed quality but interdependently related to social status, seasonality, one’s relationship with the music, context, and phenomenologically inter subjective relations. By means of holistic anthropological research, this thesis attempts to refine our understanding of complex social relations in touristed destinations, the appropriation of musical 'traditions', and sharpen current anthropological theories surrounding the issues of 'authenticity' and globalisation.

Formalised folk music education in Britain has received little academic attention, despite having been an integral part of folk music practice since the early 1900s. This thesis explores the major turns, trends and ideological standpoints that have arisen over more than a century of institutionalised folk music pedagogy. Using historical sources, interviews and observation, the thesis examines the impact of the two main periods of folk revival in the UK, examining the underlying beliefs and ideological agendas of influential figures and organisations, and the legacies and challenges they left for later educators in the field. Beginning with the first revival of the early 1900s, the thesis examines how the initial collaboration and later conflict between music teacher and folk song collector Cecil Sharp, and social worker and missionary Mary Neal, laid down the foundations of folk music education that would stand for half a century. A discussion of the inter-war period follows, tracing the impact of wireless broadcasting technology and competitive music festivals, and the possibilities they presented for both music education and folk music practice. The second, post-war revival’s dominance by a radical leftwing political agenda led to profound changes in pedagogical stance; the rejections of prior practice models are examined with particular regard to new approaches to folk music in schools. Finally, the thesis assesses the ways in which Folkworks and their contemporaries in the late 1980s and onward were able to both adapt and improve upon previous approaches. The research reveals how a conflict between opposing views of folk music education prior to the First World War led to an artificial polarisation of pedagogical approaches that was not fully resolved until the late 1980s, affecting the practice of several generations of teachers often unaware of constraints of the legacy they were working within. In presenting one possible solution to this dichotomy, Folkworks demonstrated a way ahead for the community of folk educators that was to prove influential.

Thesis (D.M.A.)--UCLA, 2008.
Vita. Part II consists of six traditional Greek folk songs transcribed and arranged for mixed chorus and women's chorus. Includes bibliographical references (leaves 81-83) and discography (leaves 84-85).

The issue of Irish art music has been the subject of much discussion in this past decade and beyond. Since Sean 0 Riada's exploits into the usage of Irish traditional music in an art music medium, there is thought to have been a fundamental division in Irish art music. Between composers who work mainly in the European styles of the twentieth century with perhaps only a nodding glance to Irish traditional music and those composers who use Irish music with a retrospective eye to the techniques of the nineteenth century, there has been no perfect marriage of the two. In this work, the current dichotomy between traditional Irish music and contemporary music is studied through the context of twelve new compositions and accompanying commentaries, each addressing individual issues within this dichotomy. Drawing on recent summative work by Dave Flynn, the current problems in the incorporation of traditional Irish music in contemporary classical musical language are discussed and new approaches to this crossover considered. The innate expressive gestures of traditional performers are dissected 'and efficient means of communicating these to a contemporary musician developed. Fundamental aspects of traditional Irish music including melodic frameworks (modes), rhythm, ornamentation, aural transmission and improvisation are analysed and implemented systematically in new compositions for varying forces. One of the main areas which remains largely unexplored in traditional music is the possibility of microinterval modality. Old performances of traditional music contain many inflections in tuning, some but not all of which are slides. This work presents a preliminary empirical examination into precise and recurring pitch entities in old recordings and relatively modern performances of Irish traditional music which have been hitherto undocumented. The results of this are used in combination with other aspects of traditional language to create four new works comprising the Seamsur series .

This thesis and supporting portfolio examine the intersections between Irish traditional music, experimental music practices, improvisation and interactive technologies. The author is a traditional musician (harper and concertina player), composer and sound engineer. These practices are reflected in a layered methodology that combines ethnography, composition, historical and musicological research, software and interface design, and performance. A portfolio of compositions, improvisations, experiments and demonstrative videos supports the thesis. The second half of the twentieth century marked a revival in Irish traditional music, as well as a flourishing of experimental music activity. John Cage linked Irish traditional music and experimental music composition in Roaratorio, an Irish Circus on Finnegan's Wake. The thesis discusses the creation and performance of a new, multimedia realisation of Cage's score: Owenvarragh, a Belfast Circus on The Star Factory. It discusses improvisation, unconventional notation, human-computer interaction, chance and indeterminacy in Irish traditional music, and the role of the audience. The thesis further describes new systems for improvisation with and without electronic technology, comparing existing variation with free improvisation from th~ point of view of the traditional musician. The work embraces the presentation of Irish traditional dance music without dancers, and exploits the consequences of this for previously rigid rhythmic structures. _ The idea of the traditional musician as a solo performer shapes the work, and drives the creation of several interactive systems for solo performance of Irish harp with computer. Key issues discussed include the capture of rhythm in live electronics, flexibility in control, and the inclusion of spontaneity in performance. A new piece for harp and live electronics is presented, in which the computer sound is controlled by wireless motion sensor. The intersection of Irish traditional and experimental music is shown to be a productive route to explore a wide range of artistic, social and cultural ideas

The distinctiveness of folk music and dance traditions in Cornwall is at best ignored and at worst denied by the wider British folk movement. Within Cornwall itself, traditional music and dance is not widely recognised as a serious art form. This study challenges this position by arguing that failure to recognise Cornwall’s folk tradition as a distinctive and creative art form is due to hegemonic power relations not the intrinsic nature of Cornish material. It contributes to the debate about the distinctiveness of Cornwall’s historical and cultural identity and shows that folk tradition has an important place in contemporary Cornish studies. This study examines the evolution of folk tradition in Cornwall from the early nineteenth century through to the present day, the meanings ascribed to it and the relationship with Cornish identity. The subject matter is at once arcane and commonplace, for some it is full of mystery and symbolism for others it is just “party time”. It is about what people do and what they think about what they do in relation to the wide spectrum of activities associated with traditional music and dance. These activities range from informal singing sessions and barn dances to ritual customs that mark the turning of the year. In order to establish a research methodology this study draws upon the paradigms of memory, oral history and discursivity. These paradigms provide a range of insights into, and alternative views of, both folk tradition and identity. Action research provides a useful enquiry tool as it binds these elements together and offers a working ethos for this study. Using this model a complex and dynamic process is unveiled within folk tradition that offers a quite different perspective on its relationship with identity and brings into question popular stereotypes.

Access to abstract permanently restricted to Ball State community only
Titles of accompanying sound discs. Kikuyu folk songs. Vol. 1, Muthunguci -- Aciari mutuge ngemi / by Nyamuga C. Troupe -- Kikuyu folk songs. Vol. 1, Adults only / complied and arranged by Joseph Kamaru -- Muna 2 / by Nyamuga Troupe -- Agikuyu traditional music.
Access to thesis permanently restricted to Ball State community only
Titles of accompanying sound discs: Kikuyu folk songs. Vol. 1, Muthunguci -- Aciari mutuge ngemi / by Nyamuga C. Troupe -- Kikuyu folk songs. Vol. 1, Adults only / complied and arranged by Joseph Kamaru -- Muna 2 / by Nyamuga Troupe -- Agikuyu traditional music.
School of Music

Heejo Kim (1920-2001) is one of the most prominent Korean composers of the twentieth century. He is primarily known for his works that incorporate aspects of traditional Korean music. However, at the same time, his efforts in choral arrangements, especially of Korean folk tunes are highly acclaimed by professional choirs and conductors. The purpose of this study is to provide performance guidance on Heejo Kim's choral work, Bat-no-rae, by presenting his biographical background, discussing the use of traditional Korean rhythmic patterns (Jangdan) and modes, and the appropriate application of traditional ornamentations.

Disputes concerning the origin of the term bambuco persist among scholars in Colombia, as well as controversies regarding the process of notating the traditional bambuco (3/4 or 6/8), when it penetrates the written tradition of popular music. Composers writing popular and salon bambucos increasingly perceived the advantage of notating it in 6/8. This study investigates the traditional bambuco and its assimilation into nineteenth and twentieth-century cultivated tradition, with emphasis on piano pieces by representative Colombian composers of art music. I include specific analyses of Cuatro preguntas (ca. 1890) by Pedro Morales Pino (1863-1926), ChirimÍa y bambuco (1930) by Antonio MarÍa Valencia (1902-1952), Bambuco en si menor by Adolf o MejÍa (1905-1970), El bambuco by Manuel MarÍa Párraga (c. 1826-1895), and Trozos Nos. 6 and 158 (1927-1970) by Guillermo Uribe HolguÍn (1880-1971).

Music Education
M.M.
The Irish singing session has provided a safe community where singers of all abilities are welcome to share with and learn from one another. Through British occupation and into independence, the Irish session has transformed tremendously from its original form. Still, the session carries on the Irish tradition of music learning and enculturation through oral transmission. Singing sessions provide a unique opportunity for the many songs of Irish history to be sung and learned; passed down from generation to generation! Singers learn new songs through listening to and watching other singers, imitating material, experimenting with new ideas, and discussing musical performances with others. Session leaders may attempt to create an encouraging and accepting environment where singers feel secure, resulting in the unbridled sharing of singers’ deep connections with a song. Such methods, including personal choice and a safe environment, have been observed through field research and have shown to positively affect singers and communities related to singing sessions in County Clare, Ireland. In this study, I pose that the methods used in singing sessions may also be beneficial when adapted for use in the music classroom.
Temple University--Theses

This thesis investigates the multiple and contested spaces of belonging that may be evoked by ritualised musical performance. It makes an ethnographic case study of the Zorn Badge Auditions in Sweden, in which musicians play before a jury in the hope of being awarded a Zorn Badge and a prestigious but also contested title: Riksspelman. Building on theories of ritual and performance in combination with Sara Ahmed’s theorisation of orientation, the thesis attends to sensory ways of experiencing and knowing music while tracing the various ways in which Swedish traditional music is performed, felt, heard, sensed and understood in audition spaces. It draws on interviews with players and jury members, participant observations of music auditions and the jury’s deliberations, showing how musical value is negotiated through processes of inclusion and exclusion of repertoires, instruments and performance practices. The study also illuminates how anxiety and uncertainties are felt on both sides of the adjudication table. The auditions trigger feelings of belonging and harmony, but also rupture and distance. A brimming of felt qualities contributes to the sensing of history, tradition, memory, place and geography, as well as close emotional connections between music and individual performers. The thesis reveals how gradual adaptation, and the lived experiences of time within tradition, allow the Zorn institution to negotiate change and thereby maintain its position within Swedish society.

Mermaids and human-seal hybrids, called selkies, are a vibrant part of Celtic folklore, including ballad and song traditions. Though some of these songs have been studied in-depth, there is a lack of research comparing them to each other or to their contemporary renditions. This research compares traditional melodies and texts of the songs “The Mermaid,” “The Grey Selchie of Sule Skerry,” and “Hó i Hó i” to contemporary recordings by top female vocalists in Scottish and Irish music. The texts and melodies I have identified as “source” material are those most thoroughly examined by early ballad and folklore scholars. The source material for “The Grey Selchie of Sule Skerry” is a 1938 transcription by Otto Andersson. The source of notation and text for “The Mermaid” is the ballad’s A version from the Greig-Duncan Collection. The melody of “Hó i Hó i,” collected by folklorist David Thomson and published in 1954, serves as the third source version. Modern recordings included in the study are “The Mermaid” by Kate Rusby, “The Grey Selchie” by Karan Casey with Irish-American band Solas, and “Òran an Ròin,” a variant of “Hó i Hó i,” by Julie Fowlis. This study compares the forms, melodic contours, and texts of these variants, examining ways that contemporary recordings have maintained the integrity of traditional songs and ballads from which they are derived while adapting them to draw in a contemporary audience. The thesis illustrates the continued and evolving presence of mermaids and selkies in Scottish and Irish song.

Thesis (MA. (African Languages)) --University of Limpopo, 2013
Mushumo uno wo sumbedza ṱhalutshedzo dza nyimbo dza sialala dza Tshivenḓa, kukhethekanyele kwa nyimbo dza sialala, zwifhinga zwa u imba nyimbo dza sialala, tshakha dza nyimbo dza sialala dza Vhavenḓa na tsumbo dzadzo, vhathu vhane vha imba nyimbo dza sialala, zwilidzo na mutengo wa zwilidzo zwa nyimbo dza sialala, mishumo ya nyimbo dza sialala dza Tshivenḓa, nḓila dza u tsireledza nyimbo dza sialala dza Vhavenḓa uri dzi songo ngalangala.

Thesis (D.M.A.)--University of North Texas, 2006.
System requirements: Adobe Acrobat Reader. Accompanied by 4 recitals, recorded Apr. 16, 2001, Apr. 7, 2003, Apr. 19, 2004, and Oct. 16, 2006. Includes bibliographical references (p. 63-64).

Book Summary: The Fellowship Independent Baptist Church near Stanley, Virginia, was a group of fundamental Christian believers broadly representative of southern Appalachian belief and practice. Jeff Todd Titon worked with this Baptist community for more than ten years in his attempt to determine the nature of language in the practice of their religion. He traces specialized vocabulary and its applications through the acts of being saved, praying, preaching, teaching, and in particular singing. Titon argues that religious language is performed and the context of its occurrence is crucial to our understanding and to a holistic view of not only religious practice but of folklife and ethnomusicology. Titon’s monumental study of The Fellowship Independent Baptist Church produced not only the first edition book but also an album and documentary film. In this second edition of Powerhouse for God, Titon revisits The Fellowship Independent Baptist Church nearly four decades later. Brother John Sherfey, the charismatic preacher steeped in Appalachian tradition has passed away and left his congregation to his son, Donnie, to lead. While Appalachian Virginia has changed markedly over the decades, the town of Stanley and the Fellowship Church have not. Titon relates this rarity in his new Afterword: a church founded on Biblical literalism and untouched by modern progressivism in an area of Appalachia that has seen an evolution in population, industry, and immigration. Titon’s unforgettable study of folklife, musicology, and Appalachian religion is available for a new generation of scholars to build upon.

Du métro parisien aux festivals de musiques dites du monde les plus connus, sur les trottoirs des grandes villes et dans des salles de concert de tailles et de projections diverses, des ensembles jouant des musiques « des Andes » ont réussi à se produire en France depuis plus d’un demi-siècle. L'image d'une certaine "andinité" s'est ainsi forgée autour de ces groupes, vérifiable aussi bien dans le répertoire diffusé que dans le discours qui a accompagné la commercialisation de ces musiques. Néanmoins, l’activité de ces ensembles s'est enracinée pour l'essentiel dans l’espace géographique et social du pays qui les a hébergés : non seulement leurs musiques ont été proposées à un public composé pour l’essentiel de Français, mais en fait la plupart de ces ensembles sont nés à Paris et ont développé leurs carrières en France.En étudiant la popularisation de ces musiques à la lumière des représentations sociales associées à l'univers "andin", cette thèse propose une relecture de la problématique de l'altérité incarnée par des manifestations musicales "autres" dans la société française. Notre analyse s'appuie sur la complémentarité de trois axes d'étude : l'imaginaire construit en France autour des peuples appartenant aux aires culturelles andines, l’émergence et le succès de ces musiques entre les années 1950 et 1970, et une enquête de terrain menée à l'occasion d'une série de concerts de musiques "des Andes" proposés en Île-de-France en 2004. L'hypothèse repose sur l'idée que le bon accueil de ces musiques en France a été facilité par une prédisposition particulièrement favorable à l'univers latino-américain, dans une logique d'échanges culturels marquée par l'absence de conflits identitaires ou symboliques profonds
In the Parisian subway and in the most known World Music festivals, in the streets of big cities or in the concert halls, the "Andean Music" is played in France for more than half a century. The popularization of this music in France was associated to the construction of an "andeanity", as well in the repertory as in the discourse which accompanied their commercial distribution. Nevertheless, the activity of these ensembles was founded in the social French space: not only their "Andean" music was proposed to a French audience, but in fact most of these ensembles were born in Paris and developed their careers in France. By studying the popularization of this music in the light of the social representations of the "Andean" universe, our thesis proposes a second reading of the Otherness of the not European music in France. Our analysis if support on three axes: the social representations of the Andean cultures in France, the emergence and the success of the "Andean Music " between 1950s and 1970, and a survey research concerning the concerts proposed in Ile-de-France by the well-known ensemble Los Calchakis (2004). The hypothesis is founded on the idea that the success of this music in France was facilitated by a particularly receptive French audience to the Latin-American universe

Syftet med föreliggande kvantitativa enkätstudie är att undersöka vilka förutsättningar som finns för att lära sig folklig sång i sångundervisning Detta gjordes genom att undersöka sångpedagogers förtrogenhet i att undervisa i svensk folkmusik, hur vanligt förekommande folklig sång är i undervisningen och genom att kartlägga repertoarområden i sångundervisningen. Tidigare forskning visar att rock och pop dominerar musikundervisningen i grundskolan. Resultatet visar att folklig sång sällan förekommer och att äldre traditionella visor och ballader är det vanligaste repertoarområdet. Nära 80% av sångpedagogerna uttrycker att de saknar eller att de delvis har förtrogenhet för folklig sång. Resterande, strax över 20%, uttrycker att de till stor del eller helt har förtrogenhet för folklig sång. I diskussionen lyfts de stilistiska dragen fram i förhållanden till repertoarområden vilket mynnar ut i att förutsättningen att möta vissa av folkmusikens stilistiska drag är betydligt lägre än andra. Där diskuteras också resultatet i förhållande till skolans styrdokument och tidigare forskning.
The purpose of the present quantitative survey study is to investigate the prerequisites for learning folk songs in singing education today. This was done by examining singing educators' familiarity with teaching Swedish folk music, how common folk songs are, and a mapping of traditional folk music repertoire areas in singing education. Previous research shows that rock and pop dominate music education in elementary school. The result showed that folk songs rarely occur and that older traditional songs and ballads are the most common repertoire area. Nearly 80% of singing teachers say they lack, or have some familiarity with traditional singing. The remaining 20% of report that they largely or completely familiarize themselves with traditional singing. In the discussion, stylistic elements are discussed in relation to various areas of repertoire. Furthermore, the lack of prerequisites for meeting the traditional features in folk music is discussed in relation to the tendency of overemphasizing some repertoire areas. Finally, the result is discussed in relation to governing documents and previous research.

Syftet med denna studie är att observera mitt lärande i studerande av irländsk musik. Studiens metod är att genom en mästare, lära repertoar som förmedlar stiltypiska drag. Som teoretisk utgångspunkt för studien har det sociokulturella perspektivet med fokus på mästarläran valts. Frågeställningarna som ligger till grund för studien undersöker vilka redskap som används för att appropriera den irländska musiken och vilka insikter och framsteg som gjorts i den irländska spelstilen under studiens gång. Efter analys av det under processen inhämtade material framkommer i resultatet användning av både materiella och teoretiska redskap som ofta samverkar. Vidare visar resultatet tecken på lärande inom områdena tempo, stråk och förståelse kring musiken. I diskussionen tas några av de slutsatser som framkommit i resultatet upp och kopplas till den litteratur och forskning som presenteras i arbetets bakgrundskapitel. Några av de punkter som tas upp i diskussionen är hur min musikaliska identitet utvecklas, lärande i sessions, vilken stil jag utvecklar under detta arbete och vad redskapen har för betydelse.
This study’s purpose is to observe the learning process of studying Irish traditional music. The method used in the study, is to learn repertoire mediating the Irish style from a master in the tradition. As a theoretical basis for the study a socio-cultural perspective with a focus on master-learning is used.  The study is based on research questions investigating how tools are used to learn the Irish style and how learning becomes visible and changes during the process. After analysing the material, collected during the process, the results show the use of both material and theoretical tools which often cooperate. Furthermore, the results show, how learning is achieved in the categories: tempo, bowing and understanding of the music. In the discussion some of the conclusions, appearing in the result, are brought up and connected to literature and research presented in the studies background chapter. Some of the topics discussed are how my musical identity develops, how learning takes place in sessions, how my style is affected during the study and what impact the tools have on learning.

O tema deste trabalho é a inter-relação de compositores eruditos com culturas musicais ao redor do mundo, a partir do século XX. O foco incide nos aspectos composicionais que se desenvolveram a partir desse intercâmbio. O recorte principal da pesquisa é a produção dos compositores brasileiros, a partir dos anos 1980. Adicionalmente, foram comentados outros períodos, para tratar dos processos envolvidos nas inter-relações culturais de forma mais ampla, seja em termos de inspiração, influência, apropriação e representação de elementos dessas culturas, seja no que tange à questões conceituais de afetividade, originalidade, autenticidade, identidade e dominação sociocultural. Com esse intuito, primeiramente, debateram-se impasses relacionados aos modos de interrelação e de incorporação e às terminologias encontradas na literatura. Em seguida, foi proposto um panorama contextual das ocorrências desses intercâmbios no repertório erudito, nacional e internacional. Finalmente, apresenta-se uma série de análises de obras de autores brasileiros, compostas nos últimos 35 anos. Pretende-se demonstrar que - num contexto de extrema interação cultural, emaranhado pela pluralidade de ideias relacionadas aos processos de globalização - tanto as possibilidades criativas quanto a discussão crítica das questões decorrentes desses encontros entre culturas se expandem em igual proporção, seja em sua potencialidade e complexidade, seja em seu caráter paradoxal e de controvérsia.
The theme of this work is the interrelation of art music composers with musical cultures around the world, from the 20th century onwards. The focus concerns on the compositional aspects that were developed from this exchange. The main research cutting is the production of the Brazilian composers from the 80s. Additionally, other periods were commented on, to deal with the processes involved in the cultural interrelations in a broader way, be it in terms of inspiration, influence, appropriation and representation of elements of theses cultures, or in what concerns to conceptual questions of affectivity, originality, authenticity, identity and sociocultural domination. For this purpose, primarily, bottlenecks related to the modes of interrelation and incorporation, as well as to the terminologies found in the literature were discussed. Next, a contextual panorama of the occurrences of these exchanges in the erudite repertoire, national and international, was proposed. Finally, a series of Brazilian authors\' work analyses is presented, composed in the last 35 years. It is intended to demonstrate that both the creative possibilities and the critical discussion of the issues arising from these encounters among cultures expand in equal proportion, be it in its potentiality and complexity, or in its paradoxical and controversial character. And that happens in a context of extreme cultural interaction, entangled by the plurality of ideas related to the processes of globalization.

[ES] En la presente investigación hemos planteado como objetivo mostrar el proceso de composición de música propia del autor de la tesis, basada en la práctica y el conocimiento de la música tradicional griega. Para llevar a cabo este trabajo, se precisa conocer la música tradicional y sus procesos de creación según la transmisión oral. La notación de la música clásica europea, aunque es una herramienta imprescindible, no es suficiente para describir por completo los procesos interpretativos y las características sonoras y plurimodales de la música griega, empleadas en las presentes composiciones. Cada ejemplo musical compuesto para esta tesis se acompaña por una grabación. Para realizar estas composiciones, se ha seguido un proceso investigativo que ha englobado varias etapas metodológicas: investigación teórica basada en fuentes bibliográficas y audiovisuales, conocimiento del proceso de la transmisión oral mediante el contacto directo con informantes e inmersión en la praxis musical de la música tradicional griega. Las composiciones se han realizado empleando ritmos y modos de la música tradicional griega y se han clasificado en cuatro categorías. 1. composición musical con instrumentos atemperados, influenciada por la música tradicional. 2. composición musical con instrumentos temperados, influenciadas por la música tradicional. 3. composición de música basada en las características, formas y estructuras musicales de la música tradicional. 4. proceso de la improvisación, tal como surgió en tres grabaciones audiovisuales en las que participó el autor como intérprete. Además, se han estudiado composiciones tradicionales a través de transcripciones realizadas por el autor de la tesis, anotando las ornamentaciones y las notas atemperadas. La presente investigación se divide en dos partes: la primera parte constituye la base teórica sobre la música tradicional griega y se halla dividida en siete capítulos; la segunda parte consiste en el análisis de la música propia compuesta por el autor de la tesis y la clasificación de esta en cuatro categorías. Como fruto de esta investigación, se han extraído varias conclusiones referentes a los procesos creativos empleados para las composiciones presentadas y se han definido tres métodos compositivos según el uso de la notación y el empleo de las características de la transmisión oral: - Composición sin el uso de la notación: improvisación sobre un pedal o una secuencia o composición realizada de forma mental sobre el instrumento musical. - Composición con el uso de notación básica: la notación es un esquema melódico para coordinar a los intérpretes durante la interpretación de música en conjunto. Precisa conocer las características de la música tradicional como son las ornamentaciones, el estilo empleado, variaciones instrumentales y notas atemperadas. - Composición con el uso de notación detallada: música compuesta para ser interpretada de forma literal. Un método compositivo proporcionando música distinta a la música tradicional. Las ornamentaciones y las variaciones melódicas en las repeticiones de melodías están anotadas. El autor de la tesis ha compuesto ritmos de amalgama basados en ritmos tradicionales que proporcionan una nueva dinámica compositiva. El uso y el conocimiento de la sonoridad, timbre y técnica de los instrumentos tradicionales no temperados puede otorgar características del “espíritu” tradicional en la realización de una composición. La variabilidad del material interpretado es un rasgo primordial observado en la praxis realizada por músicos tradicionales, en la que cada repetición de una melodía se realiza casi siempre de forma diferente. La improvisación es una práctica indispensable perteneciente al carácter de la música tradicional y se puede emplear para acompañar la danza, realizar respuestas instrumentales al canto o crear nueva música. La armonización de las melodías modales se puede observar a través del estudio del trabajo de los guitarristas griegos en grabaciones de los años 30, tal como se presenta mediante transcripciones realizadas especialmente para esta tesis. Como futura línea de trabajo, se seguirá investigando la síntesis entre la música tradicional griega y el conocimiento de la música clásica europea.
[CA] En la present investigació hem plantejat com a objectiu, presentar el procés de composició de música pròpia de l'autor de la tesi, basada en la pràctica i el coneixement de la música tradicional grega. Per dur a terme aquest treball, cal conéixer la música tradicional i els seus processos de creació segons la transmissió oral. La notació de la música clàssica europea, tot i que és una eina imprescindible, no és suficient per a descriure completament els processos interpretatius i les característiques sonores i plurimodales de la música grega emprades en les presents composicions. Cada exemple musical compost per a aquesta tesi s'acompanya d'un enregistrament. Per realitzar aquestes composicions, s'ha seguit un procés investigatiu que ha englobat diverses etapes metodològiques: investigació teòrica basada en fonts bibliogràfiques i audiovisuals, coneixement del procés de la transmissió oral mitjançant el contacte directe amb informants i immersió en la praxi musical de la música tradicional grega. Les composicions s'han realitzat emprant ritmes i maneres de la música tradicional grega i s'han classificat en quatre categories. 1. composició musical amb instruments temperats, influenciada per la música tradicional. 2. composició musical amb instruments temperats, influenciades per la música tradicional. 3. composició de música basada en les característiques, formes i estructures musicals de la música tradicional. 4. procés de la improvisació, tal com va sorgir en tres enregistraments audiovisuals en què va participar l'autor com a intèrpret. A més, s'han estudiat composicions tradicionals a través de transcripcions realitzades per l'autor de la tesi, anotant les ornamentacions i les notes temperades. La present investigació es divideix en dues parts: la primera part constitueix la base teòrica sobre la música tradicional grega i es troba dividida en set capítols; la segona part consisteix en l'anàlisi de la música pròpia composta per l'autor de la tesi i la classificació d'aquesta en quatre categories.Com a fruit d'aquesta investigació, s'han extret diverses conclusions referents als processos creatius emprats per a les composicions presentades i s'han definit tres mètodes compositius segons l'ús de la notació i l'ocupació de les característiques de la transmissió oral: - Composició sense l'ús de la notació: improvisació sobre un pedal o una seqüència o composició realitzada de forma mental sobre l'instrument musical. - Composició amb l'ús de notació bàsica: la notació és un esquema melòdic per coordinar als intèrprets durant la interpretació de música en conjunt. Necessita conéixer les característiques de la música tradicional com són les ornamentacions, l'estil emprat, variacions instrumentals i notes temperades. - Composició amb l'ús de notació detallada: música composta per a ser interpretada de manera literal. Un mètode compositiu proporcionant música diferent de la música tradicional. Les ornamentacions i les variacions melòdiques en les repeticions de melodies estan anotades. L'autor de la tesi ha compost ritmes d'amalgama basats en ritmes tradicionals que proporcionen una nova dinàmica compositiva, i ha transcrit per a aquesta tesi enregistraments dels anys 30 de guitarristes grecs per estudiar l'harmonització de les melodies modals. . L'ús i el coneixement de la sonoritat, timbre i tècnica dels instruments tradicionals temperats pot atorgar característiques de l ' "esperit" tradicional a la realització d'una composició. La variabilitat de l'material interpretat és un tret primordial observat en la praxi realitzada per músics tradicionals, en què cada repetició d'una melodia es realitza gairebé sempre de forma diferent. Finalment, la improvisació és indispensable en la música tradicional i es pot emprar per acompanyar la dansa, realitzar respostes instrumentals a el cant o crear nova música.
[EN] In this research we have established the objective of presenting the process of composing the author's own music, based on the practice and knowledge of traditional Greek music. To carry out this work, it is necessary to have knowledge of traditional music and its creation processes according to oral transmission. The notation of European classical music, although it is an essential tool, is not sufficient to fully describe the interpretive processes and the sonic and multimodal characteristics of Greek music used in the present compositions. Each musical example composed for this thesis is accompanied by a recording. In order to create these compositions, a research process has been followed that has encompassed several methodological stages: theoretical research based on bibliographic and audiovisual sources, knowledge of the process of oral transmission through direct contact with informants and immersion in the musical praxis of traditional music Greek. The compositions have been made using rhythms and modes of traditional Greek music and have been classified into four categories. 1. musical composition with tempered instruments, influenced by traditional music. 2. musical composition with tempered instruments, influenced by traditional music. 3. composition of music based on the characteristics, forms and musical structures of traditional music. 4. improvisation process, as it arose in three audiovisual recordings in which the author participated as a performer. In addition, traditional compositions have been studied through transcriptions made by the author of the thesis, noting ornamentation and tempered notes. This research is divided into two parts: the first part constitutes the theoretical basis on traditional Greek music and is divided into seven chapters; The second part consists of the analysis of the own music composed by the author of the thesis and the classification of this in four categories. As a result of this research, several conclusions have been reached regarding the creative processes used for the compositions presented and therefore three compositional methods have been defined according to the use of notation and the use of the characteristics of oral transmission: - Composition without the use of notation: improvisation on a pedal or a sequence or composition performed mentally on the musical instrument. - Composition with the use of basic notation: the notation is a melodic scheme to coordinate the interpreters during the performance of music together. It¿s important to know the characteristics of traditional music such as ornamentation, the style used, instrumental variations and tempered notes. - Composition with the use of detailed notation: music composed to be interpreted literally. A compositional method providing music different from traditional music. The ornamentations and melodic variations in the melody repetitions are noted. The author of the thesis has composed amalgam rhythms based on traditional rhythms that provide new routes of composition, and has transcribed for this thesis recordings from the 30s by Greek guitarists in order to study the harmonization of modal melodies. The use and knowledge of the sound, timbre and technique of tempered traditional instruments can provide characteristics of the traditional "spirit" in the realization of a composition. The variability of the material played is a primary feature observed in the practice performed by traditional musicians, in which each repetition of a melody is almost always performed differently. Finally, improvisation is indispensable in traditional music and can be used to accompany dance, perform instrumental responses to singing, or create new music.
Kaniaris, S. (2021). Ritmos y modos de la música tradicional griega en la creación musical: investigación a través de la práctica y la composición [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/171757
TESIS

Bernard Lallement, chef de choeur et diplomate français, passe toute sa carrière professionnelle au service du ministère des Affaires étrangères. Nommé en 1965 à Berlin dans le climat de la guerre froide et la dynamique du traité de l'Élysée signée deux années plus tôt, par Charles de Gaulle et Konrad Adenauer, il use de sa qualité de diplomate pour développer la coopération entre Allemands et Français autour du chant choral. En l'espace de quinze ans, il crée les quatre premières chorales franco-allemandes (CFAs) dans les villes où il exerce ses fonctions : Berlin, Munich, Paris et Bonn. En 1982, il fonde la Fédération des CFAs qui compte aujourd'hui dix chorales en Allemagne et sept en France. Sa ténacité fait de lui un des maillons incontournables de la société civile engagée dans les relations amicales et humaines. Convaincu, tout comme les signataires du traité, que la réconciliation et la coopération passent par la jeunesse, il occupe de 1979 à 1983 le poste de secrétaire général adjoint de l'Office Franco-Allemand pour la Jeunesse (OFAJ). La musique jalonne le parcours professionnel de Bernard Lallement, que compositions et direction accompagnent. Musique et Politique se croisent lors des concerts franco-allemands commémoratifs. Et depuis la signature du traité en 1963 jusqu'à sa plus récente actualisation à Aix-la Chapelle en 2019, le diplomate musicien oeuvre à la coopération, à l'approfondissement des relations et à l'intégration des peuples français, allemands et européens. Si l'OFAJ est une référence pour la jeunesse d'autres pays, le chant choral est devenu quant à lui, et grâce à Bernard Lallement, le vecteur d'une amitié franco-allemande durable dont les CFAs sont les ambassadrices
Bernard Lallement, French choir director and diplomat, spent his entire professional career in the service of the Ministry of Foreign Affairs. He was the first posted to Berlin in 1965 at the time of the Cold War. In the framework of the Élysée Treaty signed two years earlier by Charles de Gaulle and Konrad Adenauer, he used his diplomatic skills to develop cooperation between the Germans and the French around choral singing. In fifteen years, he created the first four Franco-German choirs (CFAs) in the cities where he was in office : Berlin, Munich, Paris and Bonn. In 1982, he founded the Federation of CFAs, which includes today ten choirs in Germany and seven choirs in France. His tenacity has made him a key player in civil society engaged in cultural and human relations. Bernard Lallement has always been convinced, together with the signatories of the treaty that young people have a major to play in reconciliation and cooperation. He worked as Deputy Secretary General of the Franco-German Youth Office (OFAJ) from 1979 to 1983. Alongside his professional career, music has been an integral part of his life, both with his composing and direction of choirs. Music and Politics come together on the occasion of the Franco-German commemorative concerts. From the singing of the Treaty in 1963 until its most recent update in Aachen in 2019, the musician diplomat has promoted the cooperation and the deepening of integration between French, German and wider European citizens. OFAJ has become the reference for the youth of other countries. Thanks to Bernard Lallement, the choirshave become the best ambassadors from promoting lasting franco-german relationships

In the late twentieth century, many new melodies were composed in the genre of traditional Irish instrumental music. In the oral tradition of this music, these new tunes go through a selection process, ultimately decided on by a large, transnational, and loosely connected community of musicians, before entering the common-practice repertoire. This thesis examines a representative group of tunes that are being accepted into the commonpractice repertoire, and through analysis of motivic structure, harmony, mode and other elements, identifies the shifting boundaries of traditional music. Through an identification of these boundaries, observations can be made on the changing tastes of the people playing Irish music today. Chapter One both establishes the historical and contemporary context for the study of Irish traditional music, and reviews literature on the melodic analysis of Irish traditional music, particularly regarding the concept of "tune-families". Chapter Two offers an analysis of traditional tunes in the common-practice repertoire, in order to establish an analytical means for identifying traditional tune structure. Chapter Three is an analysis of five tunes that have entered the common-practice repertoire since 1980. This analysis utilizes the techniques introduced in Chapter Two, and discusses the idea of the melodic "hook", the memorable element that is necessary for a tune to become popular. Through structural analysis, observations are made on the boundaries of tradition and innovation.
Arts, Faculty of
Music, School of
Graduate

Thesis (M.A.)--University of Wisconsin--Madison, 2005.
Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 199-218).

Thesis (M.A.)--York University, 2005. Graduate Programme in Music.
Typescript. Includes bibliographical references (leaves150-154). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR11735

This thesis investigates how musicians who play Irish traditional music, but do not identify themselves as Irish, understand their relationship to Irishness. The research was designed to interrogate frameworks for theorizing the articulation of music, identity and nation, emphasizing the need to understand both music and identity as socially constitutive processes. Writing from the viewpoint that knowledge is embedded in discourse, it argues that certain repertories and styles have been regards as symbolically representing and expressing essentially Irish characteristics mythologized within colonial discourse and inverted within nationalist discourse. These understandings have been extended into the present and reinforced through the commodification of Irish culture. Analyses of participant-observation data in Melbourne, Australia, indicate that young Australian musicians understand Irishness as a citational ethnicity, depoliticized and commodified, while older Australians value more highly the embodied musical performance of musicians from Ireland. Australian musicians who had made 'pilgrimage' to Ireland were relatively confined within a world of summer schools and pub sessions linked to the tourism industry's mythologizing of an 'Ireland of the Welcomes'. Extended fieldwork among Australians and other foreign musicians who had re-located to Ireland found current theorizations of musical community inadequate to account for difference and disharmony in group performances. Foreign musicians' failure to assimilate musically ans socially was attributed to their status as strangers, their tactics and their perception by Irish musicians. While there is no material barrier to foreigners playing Irish traditional music, an exploration of the relationship between music and place in the construction of Irish traditional music concluded that, even where musicians attempt to draw outsiders into this bounded area of Irish culture, the authenticating discourses that define it as essentially Irish impede their success.

This thesis investigates how musicians who play Irish traditional music, but do not identify themselves as Irish, understand their relationship to Irishness. The research was designed to interrogate frameworks for theorizing the articulation of music, identity and nation, emphasizing the need to understand both music and identity as socially constitutive processes. Writing from the viewpoint that knowledge is embedded in discourse, it argues that certain repertories and styles have been regards as symbolically representing and expressing essentially Irish characteristics mythologized within colonial discourse and inverted within nationalist discourse. These understandings have been extended into the present and reinforced through the commodification of Irish culture. Analyses of participant-observation data in Melbourne, Australia, indicate that young Australian musicians understand Irishness as a citational ethnicity, depoliticized and commodified, while older Australians value more highly the embodied musical performance of musicians from Ireland. Australian musicians who had made 'pilgrimage' to Ireland were relatively confined within a world of summer schools and pub sessions linked to the tourism industry's mythologizing of an 'Ireland of the Welcomes'. Extended fieldwork among Australians and other foreign musicians who had re-located to Ireland found current theorizations of musical community inadequate to account for difference and disharmony in group performances. Foreign musicians' failure to assimilate musically ans socially was attributed to their status as strangers, their tactics and their perception by Irish musicians. While there is no material barrier to foreigners playing Irish traditional music, an exploration of the relationship between music and place in the construction of Irish traditional music concluded that, even where musicians attempt to draw outsiders into this bounded area of Irish culture, the authenticating discourses that define it as essentially Irish impede their success.

Thesis (M.M.)--University of Wisconsin--Madison, 1998.
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Text in English
This case study of the Caravan Traditional Dance group profiles Musisinyani Mackson Mavunda‘s contribution to Tsonga music and dance performing arts. The lack of documentation of the work of Tsonga local traditional composers and choreographers is well-known in South Africa. This is echoed by Kidula (2006: 109), stating that ‗many studies from the continent have few outlets in the global academy, inasmuch as the work done by foreign researchers is barely known in much of Africa‘. A few years in the future, it will not be known who the composer of a certain song was, and what their intentions were in composing that particular song. Naturally the composers want to send a message to the community and sometimes to entertain the community or compose for a certain ritual. Composers need a considerable amount of planning and carefully chosen words, choreography and so on and this becomes apparent when taking into account the time and effort they put into composing a song. In response to this problem and by placing the composers‘ narratives at the centre, the study examines the role of the founder of the Caravan Traditional Dance group (CTD), Musisinyani Mackson Mavunda, and his contribution to Tsonga music and dance performing arts. This requires a critical examination of all aspects of his CTD professional career: his musical beginnings, teaching career, teaching of Tsonga traditional dances and his social and cultural heritage in the society. The key finding of this study was that Musisinyani distinguishes the humanity of others, which is Ubuntu philosophy. Music is power. It has power from within the composer. This is seen through the composer‘s confidence, assertiveness and motivation when composing songs. Music has the power to do; this is the listeners‘ choice. Through the power of music, people can gain skills; they may be productive and can network and be innovative. Music also has power over people, and the power to influence communities, thereby helping unite community members to work towards a common cause to achieve a common goal. It therefore gives communities strength and cohesion. As the community they have the power to challenge the status quo and to encourage one another.
Art History, Visual Arts and Musicology
M.Mus.

Botswana, formerly known as the Bechuanaland Protectorate, is a country with diverse tribal and religious cultures. Bakalanga are one of the tribes found in Botswana and also in Westrn Zimbabwe. The Western part of the Zimbabwean Bukalanga region was included in the then Bechuanaland Protectorate when its border with Zimbabwe was fixed. To date, Botswana's traditional music has been passed from generation to generation, entirely orally. The main contribution of this study is collecting, documenting and preserving Bakalanga traditional music-making. After abolishing official usage of the Ikalanga language, at independence in 1966, in the early 1990's the Botswana government re-discovered that a nation without culture is a lost nation. Funds were then set aside to be used annually for the development of culture. In using these funds to revive their culture and traditional music, Bakalanga of North Eastern Botswana declared 21 May to be their annual cultural day. Photographs and video footage of these annual cultural festivals were taken by the researcher to help illustrate certain aspects of Ikalanga music and dance in this thesis. Several factors influencing Ikalanga traditional music were taken into consideration: the historical background of Bakalanga, their relationship with other tribes such as the Amandebele, their education, their language in relation to other languages and the missionary influence. Ikalanga traditional music instruments are described. The Mwali religion, which forms the basis of wosana music, linking Bakalanga of Botswana and those of Zimbabwe through the Njelele sacred place joint annual ceremonies, is discussed at length. Different Ikalanga traditional music types are addressed as follows: • Rain Making/Praying music; Wosana and Mayile • Traditional Music for Happy Occasions and Entertainment; Ndazula, Mukomoto, Woso, Iperu, Tshikitsha, Bhoro and Ncuzu./ Maskhukhu • Traditional Music for Healing Purposes; Mazenge (Shumba), Sangoma and Mantshomane. All the above music types are practised within Bukalanga communities publicly, with the exception of mazenge, which is regarded as sacred and private. Bhoro is also extinct in Zimbabwe. The notation of Ikalanga traditional basic musical themes is provided, except for mazenge and ncuzu. which were not found anywhere during this research.
Thesis (DMus)--University of Pretoria, 2006.
Music
unrestricted