Academic literature on the topic 'Pierre massive'

Among major European festivals, the Lucerne Festival is outstanding in the attention it pays to contemporary music. The latest manifestation of this is the founding of an annual Lucerne Festival Academy for young professional players, specializing in the music of the 20th and 21st centuries, under the leadership of Ensemble Intercontemporain and the indefatigable Pierre Boulez. Nor is this is on the modest scale of a ‘young Sinfonietta’: its final concert, conducted by Boulez, began with Harrison Birtwistle's massive Earth Dances.

When Bill Hopkins died of a massive heart attack in March 1981, at the age of 37, the loss was immense, not only for his family and friends, but also for the music world at large. Those who have actually listened to his music (they are fewer than one would suppose) have judged that his potential was huge, one commentator being ‘sure he would have become a considerable force, comparable perhaps with Pierre Boulez’. However, rather than a dismissal of his work as promise unfulfilled, more appropriate would be a celebration of the startling achievement his completed works in fact represent – as I hope this article, and further performances, will demonstrate.

ABSTRACT Drilling in the floor of the Bélanger sand pit (Ontario) near Pointe-Fortune, Québec, added 3 stratigraphic units to those already exposed in the pit: a lowermost till, and an intermediate organic-bearing (?) sand-clay unit overlain by a massive lacustrine clay. The subsurface units, comprising about 70% of the stratigraphy, complete the Quaternary sequence exposed in the pit face : an organic-bearing silty sand (>40 000 years BP) unit truncated by an unfos-siliferous sand unit and overlain by the uppermost till. The overall sequence forms a continuous 18 m column of Quaternary sediments. The Pointe-Fortune sequence shows some similarities with the Trois-Rivières Quaternary series which includes the Saint-Pierre sediments >75 000 years old. In addition to stratigraphie information the combination of direct (drilling) and indirect (geophysical) methods of investigation by providing a three-dimensional picture of the subsurface has proved helpful in interpreting the stratigraphy. The geotechnical properties of a massive overconsolidated clay have been determined to facilitate the planning of future subsurface investigation.

This article focuses on second-language learning and “linguicide” in Upper Canada between 1843 and 1877. From the small group of Jesuits that made up the ranks of the Society of Jesus’ new missions to Canada in the post-suppression era, it was Jean Pierre Choné, Joseph Hanipaux, Nicholas Frémiot, and Dominique du Ranquet, August Kohler, Nicolas Point, and Joseph Jennesseaux that first learned Algonquin languages in order to proselytize to the Northern Ojibwa populations at the Upper Canada. The Upper Canada mission, led by superior Pierre Chazelle, re-established some of the Society of Jesus’ older Aboriginal missions, and expanded their evangelical territory north and west along Lake Huron and Lake Superior. Important stations were built among the Ojibwa at Wikwemikong on Manitoulin Island in 1844, in Sault Sainte Marie in 1846, and along the Pigeon and Kamanistikwa Rivers, near Fort William, in 1848. This paper examines why the new Jesuits were motivated to learn the languages spoken at their Aboriginal missions in the nineteenth century and simultaneously investigates how the massive and unexpected psychological challenges of the 1800s, including anti-Catholicism, British rule, mass immigration, and formidable industrial development in Upper Canada, supported or discouraged the Jesuits’ language acquisition.

If nineteenth-century aesthetics distinguish between distinct, colourful French instrumentation and doubled, equalised German orchestration, this distinction softens when the ‘New German’ orchestration of Wagner and Strauss exploits individual instrumental colours before dissolving them into massive orchestral sonorities. Similarly, if early French electroacoustic music counteracts the meta-serialism of early twentieth-century German electronic music, Pierre Schaeffer's Traité des objets musicaux combines his early anecdotal Noise Studies with a noise-reduction process into a new, rather German aesthetic of electroacoustics. In search of musical objects through a reductive, analytical listening (entendre), Schaeffer's neutralisation of anecdotal noises into musical objects is analogous to New German orchestration's neutralisation of individual orchestral colours in order to synthesise new orchestral combinations. Although this orchestral synthesis is different from the analytical probe for new valeurs involved in entendre, the separation of the noise from its residual signification are fundamental processes within both nineteenth-century orchestrational and twentieth-century electroacoustic musical aesthetics. If our current understanding of electronic music aligns Schaeffer and Pierre Henry wholly with modernity and its putatively radical and self-conscious break with Berlioz, Brahms and historical tradition, this article suggests that an essential underlying continuity in the French-instrumentation/German-orchestration binary persists even in the face of the decline of the musical and cultural traditions that created and sustained them.

This article highlights the psychosocial relevance of Erich Fromm’s concepts of ‘social character’ and ‘social change’ to broaden our understanding of the intergenerational traumatic legacy of neoliberalism. As part of this, it also reflects on the psychosocial significance of other related concepts ‐ namely Pierre Bourdieu’s ‘habitus’ and Raymond Williams’ ‘structures of feeling’ ‐ as ways to also acknowledge their significance when related to each other in emerging research on the neoliberal effects of changes in work and identities. This includes secondary analysis of my own earlier research on the psychosocial ramifications of the loss of stable work, changing worker-gendered identities, disrupted affect, community engagement and historical memory within a global context of insecure labour. This is all understood within a theoretical frame that stresses the emerging neoliberal forms of social character in the aftermath of the massive redundancies and unemployment experienced recently in post-industrial working-class communities in the UK.

Islam is by far the largest religion in Indonesia, and given the size of Indonesia’s population and the massive percentage of which follow identify as Muslim, Indonesia becomes the biggest Muslim majority country. In the light of this reality, Islam becomes the society’s dominant role of conduct. As to be predicted in such system, a social hierarchy has developed in which Indonesian Muslims enjoy the most privileges. Such a situation has created a fertile ground for the possible use of what Pierre Bourdieu’s call ‘symbolic violence’. As a consequence, there is a tendency for the minor group of Indonesian people to be marginalized. Sadly, this seems to be exacerbated by the rise of Islamic conservativism and radicalisation in post-1998 Indonesia. That says, their lack of capability in recognizing minority’s rights often leads to religious intolerance. Considerably, as to solve such a situation, widening perspective as well as strengthening inter-group and inter-religion dialogue is required.

AbstractA Mw 7.2 earthquake centred beneath the upper Laurentian Fan of the SW Newfoundland continental slope triggered a damaging turbidity current and tsunami on 18 November 1929. The turbidity current broke telecommunication cables, and the tsunami killed 28 people and caused major infrastructure damage along the south coast of Newfoundland. Both events are believed to have been derived from sediment mass failure as a result of the earthquake. This study aims to identify the volume and kinematics of the 1929 slope failure in order to understand the geohazard potential of this style of sediment failure. Ultra-high-resolution seismic reflection and multibeam swath bathymetry data are used to determine: (1) the dimension of the failure area; (2) the thickness and volume of failed sediment; (3) fault patterns and displacements; and (4) styles of sediment failure. The total failure area at St Pierre Slope is estimated to be 5200 km2, recognized by escarpments, debris fields and eroded zones on the seafloor. Escarpments are typically 20–100 m high, suggesting failed sediment consisted of this uppermost portion of the sediment column. Landslide deposits consist mostly of debris flows with evidence of translational, retrogressive sliding in deeper water (>1700 m) and evidence of instantaneous sediment failure along fault scarps in shallower water (730–1300 m). Two failure mechanisms therefore seem to be involved in the 1929 submarine landslide: faulting and translation. The main surficial sediment failure concentrated along the deep-water escarpments consisted of widely distributed, translational, retrogressive failure that liquefied to become a debris flow and rapidly evolved into a massive channelized turbidity current. Although most of the surficial failures occurred at these deeper head scarps, their deep-water location and retrogressive nature make them an unlikely main contributor to the tsunami generation. The localized fault scarps in shallower water are a more likely candidate for the generation of the tsunami, but further research is needed in order to address the characteristics of these fault scarps.

This article examines the figure of the Returned Yank in Irish popular culture to explain the contradiction between the Irish preoccupation with the figure of the emigrant who returns and the low number of emigrants who actually do return to their native land. The article argues that the Returned Yank is a lieu de mémoire or site of memory – a concept defined by French historian Pierre Nora as “any significant entity, whether material or non-material in nature, which by dint of human will or the work of time has become a symbolic element of the memorial heritage of any community” and used by scholars of African American and other cultures with particular concerns about memory and history. As a site of memory, the Irish Returned Yank allows the Irish to explore the meaning of massive population loss, the relationship with a diasporic population of overseas Irish, and tensions between urban and rural life. The article also suggests a relationship between Irish national identity and the Returned Yank.