Статті в журналах з теми "Bel canto singing"

In order to improve the intelligent analysis effect of Bel Canto music and improve the singing skills of Bel Canto, this paper uses the machine semantic recognition algorithm to identify the characteristics of Bel Canto music, builds a Bel Canto music feature recognition model, and analyzes the advantages and disadvantages of each Bel Canto semantic feature clustering method and the applicable data set types. Finally, this paper applies the Bel Canto semantic feature clustering method to multicomponent signal parameter estimation, uses the clustering method to cluster the time-frequency analysis of nonstationary signals, obtains the time-frequency distribution of each signal component, and then estimates the parameters of each single-component signal. The experimental results show that the Bel Canto music feature recognition method based on machine semantics proposed in this paper has a good effect.

Abstract The advent of a new political regime in Italy in the 1790s led to decrees banning castrati from the stage and the closure of the singing academies where they taught. But seventy years later the composer Gioacchino Rossini looked back to the castrati as the last adepts of the art of bel canto: “As to the castrati, they vanished, and the usage disappeared in the creation of new customs. That was the cause of the irretrievable decay of the art of singing.” This essay focuses on the eighteenth-century castrato Gasparo Pacchierotti—friend of Charles, Frances, and Susan Burney, idol of William Beckford—and on the efforts of the novelist and critic Stendhal to “remember” Pacchierotti’s lost voice. Stendhal never heard Pacchierotti in his prime, but in his 1824 Vie de Rossini he declared that the art of bel canto had reached its apogee with Pacchierotti in 1778: five years before the writer’s own birth. Stendhal sought to demonstrate that the lost voice could be remembered by way of both historical evidence and the textual and viva voce “recordings” of earlier listeners: Beckford, the Burneys, and the singer Gabriel Piozzi. In Stendhal’s erotics or mnemonics of musical sensation, such textual and performative recordings allow us to remember the sensations elicited by an absent voice as vividly as the phonographic or digital recordings on which later listeners would rely.

The purpose of this study is to explore the teaching methods and related theoretical studies of gender differences in bel canto. Focusing on four aspects: breathing, vocalization, resonance, and emotional expression, this study implements vocal music through gender-differentiated teaching methods and strategies. By carrying out a case study, the author summarizes the application and effectiveness of these teaching methods in the teaching of bel canto, and draws the following conclusions based on the research results: first, teaching methods tailored for gender differences enable students to make rapid progress in singing, breathing, vocalization, resonance, and emotional expression; their goals of learning vocal music are clearer. Second, the gender- dependent teaching methods promote the amelioration of vocal music teaching, break through the difficulties in practical teaching, and improve the teaching level and ability of instructors. Finally, this article puts forward teaching and research suggestions for vocal teachers and vocal education.

<p>With the progress of the society, the international music culture is widely spread, and people's attention to the multicultural gradually increased, so that people love the music with the characteristics of the times, and their demand for different style of music is higher and higher. Since bel canto music was introduced into the Chinese music industry, it has been fully integrated into the folk music. In the process of integration, it just applies the correct scientific pronunciation to the traditional music sound system, making the folk music gradually mature. In particular, the mixed resonance singing method is applied to traditional music, and the translucency of sound and the extensibility of sound range are used to make the sound louder and more transparent, thus ensuring the richness of timbre. This paper mainly analyzes and explores the artistic value and realization path of bel canto's nationalization.</p>

Multicultural choral music has distinct characteristics in that indigenous folk elements are frequently incorporated into a Western European tonal system. Because of this, multicultural choral music is often taught using Western styles (e.g., bel canto) rather than through traditional singing techniques from their cultures of origin. One of the most important purposes of teaching multicultural music is to increase understanding of and acceptance toward different cultures and enrich musical experiences. This article details eight instructional strategies to help students learn multicultural choral music from alternative perspectives that enrich their musical skills, cultural understandings, and performances of multicultural music.

The identification of particular vocal techniques in singing, which combine to form distinctive vocal idioms, is important for an understanding of both "classical" and "vernacular" musical styles. The modern critical literature on song is based largely on the limited concept of a "word-tone relationship," with musico-poetic synthesis as its ideal. Performance practices are as important to song criticism as is the study of written scores. The elements of voice quality and vocal articulation, with specific reference to the physiology and acoustics of the human voice, provide the analytical tools for defining vocal idioms and their role in the value and success of a song. The description of such idioms requires a rapprochement between vocal history, pedagogy, and science. Using the bel canto paradigm as a reference point, this article discusses a variety of vocal idioms. Gluck's aria, "Che farò senza Euridice" is used to illustrate how an understanding of vocal idioms can alter our judgment of a piece which has sometimes been condemned for its poor word-tone relationship.

In a time of change, the two great vocal singing theorists, Tosi and Mancini, wrote their theoretical papers with the stated aim of clarifying for both students and their tutors what they considered to be good landmarks in that era. Too much freedom in ornamentation, through an abusive and discretionary use, highlighted more the virtuosity of the singers than the melodic line in the context of words and music. Thus, forced by circumstances, the two authors tried to develop, in the 18th century, a methodology capable of balancing freedom of expression with theoretical rigor. Their effort was directed towards collecting and organizing the data available at the time about the mechanics and theory of ornamentation applicable to the principles and rules of harmony, while supporting freedom of expression and variety of inventiveness and having as sole purpose the beauty of sounds harmoniously intertwined with expression. They evaluated and criticized their contemporaries, highlighting both the defects and abuses of vocal performances, considering as the only point of reference the balance of expression subordinated to the fundamental elements of vocal precepts considered at that time true axioms. They generously offered their knowledge and science with the ultimate goal of creating a vocal show based on balance, beauty and spontaneity.

Formulation of the problem. U. Giordano is a bright representative of the late romantic tradition of the Italian opera of the turn of the 19th-20th centuries. Among the brightest stage versions of his most famous opera “Andrea Chenier”, within this study we have selected a number of the key implementations of Andrea Chenier’s part, which show the constant and mobile signs of the interpretation of this famous opera image. The purpose of the study is to identify the features of interpreting the image of Andrea Chenier from the opera of the same name by the performers of various schools in the aspect of the interaction of historical traditions and modern tendencies from viewpoint of comparative interpretation science. Analysis of recent publications on the topic of the article. The Italian opera of the XIX century is the object of many fundamental researches. The monograph of O. Stakhevych [7] demonstrates a multifaceted approach to the problems of becoming and development the bel canto style; in the study by M. Cherkashina [9], the music theatre of Bellini and Donizetti is presented as an independent phenomenon of Italian operatic history in its first period. I. Drach [2] points to debatable and sometimes subjectivity of interpretation of the concept “bel canto”. The evolution of the Italian opera already at the beginning of the XX century is considered in the study of L. Kirillina [3]; reference information about the Italian opera can be found in English-language articles from Grove’s dictionary [17]. An interesting concept is the book of A. Mallach [14] – the author traces the very fast path of the Italian opera from verismo to modernism. As for U. Giordano’s creativity directly, beside the small articles of encyclopaedic character [12; 13], the publication of M. Morini [15] is the most fundamental and complete. It collected not only researches of the composer’s creativity, but also reviews by contemporaries U. Giordano, his correspondence, registers of his performances and music recordings. The study of C. Ruizzo [16] contains arguments about the components of verismo in the work of U. Giordano, in particular, analyzes the finale of the III pictures of the opera “Andre Chenier”. Regarding this opera, we will separate the mini-guide by Burton D. Fisher [11], the articles of I. Sorokina [8], G. Marquezi [5], H. W. Simon [6], C. Duault [10]. The authors discuss not only the dramatic features of this opera masterpiece, the figure of the main character, but also the influences that this opera made, for example, on “Tosca” by J. Puccini. Statement of the main content of the article. The opera “Andrea Chenier” is a sign composition of the verismo era, despite the fact that its main character is the well-known politician, French poet and journalist. After composing (1895) and the premiere (1896, Milan), the opera was staged in Genoa, Mantua, Parma, Turin, New York (1896), Kharkov, Moscow; Budapest, Buenos-Aires, Florence, Naples, Prague, Santiago (1897), Antwerp, Barcelona, Berlin, Cairo, Lisbon, Rio de Janeiro (1898); in 1907, in the production of Covent Garden, E. Caruso played the title role. The composer and librettist brought to the stage as the protagonist of opera bright, courageous and ambitious person, so it is not surprising that both separate arias and the party of Shenier still belong to the repertoire of many prominent tenors of the planet – F. Tamagno, J. Martinelli, E. Caruso, B. Gigly, G. Lauri-Volpi, A. Cortis, F. Corelli, M. Del Monaco, P. Domingo, L. Pavarotti, M. Alvarez. The opera “Andre Chenier” is a model of the golden age of verismo, and it is endowed with all the main features of this direction of Italian art. However, the protagonist, in addition to being a poet, is also a revolutionary, that is, an uneasy person, a hero, and it is the fact that deduces this work for the stylistic limits of verismo by demonstration of a strong, extraordinary character. These features are embodied in the musical characteristics of Chenier. The main thing in interpreting his famous Improvisation “Un di al’azzurro spazio” (the 1 act of the opera) by E. Caruso is the very elaboration, exact construction of the melodic line and the bright climax, that is, combination the features both a lyrical and a dramatic role specializations that E. Caruso was possessed in equal measure. B. Gigli’s singing (which we consider an example of a dramatic embodiment of the image) is characterized by the refinement of the mezzo voce and the richness, when he sings in full voice, therefore his performance of the Improvisation, in general, is more emotional (a high-profile register, a rhythmic emphasizing that gives a distinct organization the image). M. Del Monaco performs the Improvisation not so much playing by the shades of his strong voice as leading the almost continuous melodic line, which gives mostly lyrical colours to the Chenier’s image. The aria “Come un bel di Maggio” from the 4 act performed by F. Corelli is a model of the exalted lyrics, the lyrical culmination of the opera. F. Corelli performs the aria legato that is tellingly to the bel canto tradition, with a full sound, as if the sound hovers and penetrates everywhere through the skilful addition of dramatic notes (the last sounds of the upper tenor range – si, la of the first octave). P. Domingo interprets Andrea’s image as a whole more dramatically, but in a fairly wide range – from the pathetic (Act 1), the sublime, lyrical (recognition in love in the Act 2) to the tragic (monologue “Yes, I was a soldier” of the Act 3) and the dramatic (Act 4). His striking rubato, aimed at acutely emotional expression, is impressive, P. Domingo has literally speaking in the some parts of the recitatives and even the arias, and that, in conjunction with accelerando, fills the musical language by the speech expression. The interpretation by P. Domingo corresponds to Chenier’s status as a revolutionary hero. Conclusions. Composing the opera, U. Giordano counted on the Italian tenor in the main role, according to the traditions of the bel canto era (strong upper notes, wide range, and equal voice sounding in different registers). The tradition of interpreting the image of Chenier, laid by the first performer J. Borgatti, generally is preserved. The analysis of the most famous interpretations of the Chenier’s part (performed by E. Caruso, B. Gigli, M. Del Monaco, F. Corelli, P. Domingo, J. Carreras, and L. Pavarotti) demonstrated the leading role of the Italian bel canto school. This applies to the principle of canto &#232; riflesso, singing without forcing the sound, the role of breathing, which transforms into the singing sound, the predomination of the head register (la voce di testa), and the integrity of the cantilena. For instance, M. Del Monaco and F. Corelli are lyrical tenors; they sing brightly, with a shine light decoration of high notes. In the performance of B. Gigli, there is a constant movement forward; L. Pavarotti, F. Corelli, J. Carreras, being within the limits of the lyric and dramatic role specifications, transmit in music the power of deep feelings. Instead, B. Gigli and, P. Domingo especially demonstrate the power of drama in the role specification of the Italian tenor, thereby enhancing the heroic side of the image of Shenier. The prospect of further study of the topic is associated with the emergence of new interpretations of the image of A. Chenier in the 21st century, which opens up new dimensions of the science about art interpretation.

Statement of the problem. The article is devoted to the outstanding figure of vocal art of Slobozhanshchyna Mykola Fedorovych Manoilo (1927–1998), the opera singer, who was awarded the title of “People’s Artist of the USSR” (1976) for impeccable performance of baritone parts of the classical repertoire on the stage of Kharkiv Theatre of Opera and Ballet, as well as of the chamber repertoire compiled of Ukrainian folk songs and works by Ukrainian composers. Based on his own experience of studying in the class of solo singing of M. Manoilo (1988), the author of the article offers the experience of scientific and methodological generalization of creative principles of vocal pedagogy of the teacher, while emphasizing the role of Manoilo as a unique singer. The relevance of the topic and its practical significance are stipulated by the urgent need of vocal pedagogy to form a tradition of scientific reflection on the specialization of the vocalist, the representation of classical guidelines and methods in the modern dimension, establishing creative contacts of different generations. The purpose of the article is to reveal the pedagogical principles by M. Manoilo as an outstanding representative of the Kharkiv vocal school, genealogy and dominant features of his performing creative work. Analysis of recent research and publications. The creative figure of M. Manoilo has not yet received serious coverage in the domestic musicology yet. Existing sources are brief biographic descriptions in reference books and encyclopaedias, the anthology “Ukrainian singers in the memoirs of contemporaries, compiler I. Lysenko (2003), or mentions of his name in books on the artistic life of Kharkiv (O. Chepalov, 2012; Tsurkan, 2013). The methodology contains a number of interrelated approaches to the study of the phenomenon of the singer’s artistic personality: historiographical, biographical, performing, and phenomenological. Presentation of basic research material. M. Manoilo inherited the principles of vocal pedagogy from P. Golubev, who taught at the Kharkiv Conservatory (1930–1953) and was the successor of the classical school of Italian bel canto singing, as a student of F. Bugamelli, which was involved by I. Slatin in teaching vocals at the Kharkiv Music College (1901–1918). The creative principles of the artist-interpreter M. Manoilo are a compendium of his mastery: &#9679; orientation on the generally accepted standard of sounding of a voice (bel canto); &#9679; persistent search for individual reading of the role on the path of constant musical and intellectual self-growth; &#9679; word culture; &#9679; unity of sound-forming technology and artistic and aesthetic principles of a musical work, due to its genre and stylistic nature; &#9679; psychological authenticity (own experience of “entering” the image and its “living-through”) and the singer’s ability for self-analysis; &#9679; mental and psychological signs of artistic personality – great persistence and strength of character, the desire to reach the highest point (acme) of creative self-representation. The “denominator” of M. Manoilo’s performing skills is the style – the performer’s orientation for the accuracy of the composer’s text. The results obtained. The principles of M. Manoilo’s vocal pedagogy were based on the basis of generalization of own scenic experience as a system of generally acquired and personality-oriented principles: – sound culture (uniformity of construction of the singing range; flexibility, strength, flight of voice, use of mixed register, rounding, covering); sound word culture; attention to diction; – author-centrism of the singer’s interpretation of the vocal-stage image; – high artistic taste, which is formed through the education of musicality, diverse repertoire, and a sense of performance drama; – high artistic taste, which is formed through the education of musicality, diverse repertoire, and a sense of performance drama; – trust in intuition, which the singer should constantly “check” with his/her own intellect according to the composer’s text. Conclusions. As the heir of the Italian tradition of singing, in all genres of performance M. Manoilo represented such qualities as: proper breathing (free passage of all resonator zones), beautifully designed, high-quality singing tone, theatrical voice, which was overlapping the sound of the orchestra, sonority, flight, equality of the whole range. From the domestic singing paradigm one should add to Manoilo’s artistic portfolio the following: &#9679; recitative-speech cut of vocal intonation (melodic nature of singing is enriched by the relief of declamatory vocalization); &#9679; clear diction of the word being sung to reach the minds and hearts of listeners and establish a dialogue with the author; &#9679; cordocentrism – a particularly intense intra-emotional tone of performance as a personification of the Ukrainian “philosophy of the heart” (Н. Skovoroda); &#9679; integrative type of performing thinking – the unity of poetic-intonation and stage-artistic image of the singer. If a super-goal of music is, according to Aristotle, the entelechy, then singing technique is a way to achieve it. Such was the universal basis of M. Manoilo’s requirements of to himself, as well as to the students of his solo singing class

Background. The category of style is one of the most used in modern musicology. This is due to objective reasons: the attention of the “consumer” of a cultural product is mostly not focused on its author recently. The coexistence of individual performance versions of composer’s works is one of the reasons that problems of stylistic attribution of musical art do not lose their relevance. In different areas of musical practice these problems are interpreted in different ways and get various degrees of theoretical understanding. The area of vocal art deserves special attention. An analysis of specialized literature suggests that the ever-increasing number of appropriate studies has not yet influenced the crystallization of the definition of “vocal style” in the scientific sense. This is due to the fact that the meaning of the term “vocal style” has many dimensions that reflect technological, aesthetic, historical, individual and national parameters of creativity. This resulted in the purpose of proposed article – to identify the singular and general in the interpretation of the category “vocal style” in Western European and Chinese art discourse. The research methodology is determined by its objectives; it is integrative and based on a combination of general scientific approaches and musicological methods. The leading research methods are historical, genre-stylistic and interpretative analyzes. Results. The word style first appeared in ancient Greece, where it was called a tool for writing on wooden tablets covered with wax. Later, the word style began to be used to describe not only human activity, but himself. At the same time, there is no case in Confucius’s “Analects” of using this definition. Central to the aesthetic block of Confucius’ teaching is not the question of the style of art, but the degree of influence that it has on the formation of the five moral qualities. As for questions directly about the style of artistic creation, Chinese scholars believe that they were first addressed by a contemporary and follower of Confucius, literary theorist Liu Xie, in whose works for the first time in the history of Chinese culture the word “style” was used. We note that in both Europe and China the studies of ancient thinkers have become the foundation for centuries and millennia that determined the essential parameters of the worldview of peoples and civilizations and stimulated the development of human thought. So nowadays style is similarly understood as a certain set of features that characterize either a particular person or the results of his activities. As for a narrower understanding of style (in our case – vocal style), it historically developed much later, which was preceded by a long evolution of vocal art and the accumulation of relevant scientific works. In addition, it is necessary to take into account the specific of vocal performance, the essence of which involves working with verbal texts, their artistic representation, and, consequently, the determinism of not only musical but also artistic embodiment of the work. Thus, in European treatises of Renaissance and Baroque periods it is not about the performer, but about the style of specific musical works, basic parameters of which are determined by the place of performance and the appropriate type of expression. At the same time, there are studies which examine the national aspect of the phenomenon of vocal performance, that is perceived as a consequence of the interaction of several factors: temperament, climate and landscape. It is interesting that even in the baroque treatises maxims about the advantages of the Italian school bel canto can be found; and nowadays it continues to determine the development of not only European but also world vocal art. We emphasize that we can not find Chinese treatises dating from the XVII–XVIII centuries, which are devoted to the comprehension of vocal art in the European sense of the word. After all, academic vocal culture in this country has begun to develop only in the early twentieth century and therefore imitated and appropriated the aesthetic and technology of the dominant European vocal style bel canto. It is known that the definition of bel canto is most often used in two cases: as a designation of a certain historical style, which is most vividly embodied in works of V. Bellini and G. Donizetti, and as a designation of singing technique. So we see that, as in other performing arts, the definition of style contains two interdependent parameters: technological and artistic and aesthetic. And the latter in the case of exactly vocal schools can be interpreted as a mobile factor. The similarity of interpretation of the definition of vocal style (namely one of its varieties – bel canto) in European and Chinese art literature is the result of the fact that eastern and western cultures are gradually approaching each other in the process of historical development. Conclusions. A comparative analysis of European and Chinese scientific sources suggests that the issues of musical stylistics occupied an important place in the minds of thinkers even before our era. And although both in the East and in the West the category of style was perceived as a mean of realization of the individual worldview of the man-creator, we can still talk about the difference in vectors of study of this problem. For example, if in the East it was perceived as a fundamental part of the ethical, in the West – the aesthetic. The formation of the phenomenon of “vocal style” was a natural consequence of the development of European vocal culture, where concepts of “technique” and “style” gradually crystallized. They became the basis of European vocal art, the assimilation of which has led to the phenomenal success of the modern Chinese school bel canto.

Background. Ukrainian vocal pedagogy represents almost all types of instructive vocalises, which take into account both the specifi c features of the national vocal school and the individual style of authors and originators (both composers and performers). The aspect of national stylistic extends to such a component of vocal style as pedagogy. The national-specifi c features manifest themselves, fi rst of all, in the tone of material used to teach singers. The aspect of the musical Ukrainian “linguistics” in the modern language situation is associated with a certain type and the national form of language/speech. Dialogue of languages in the form of traditions and national musical lexicon is represented in Ukrainian vocalise, even in its instructional variants. After all, vocalization, which lays in the beginning of an academic singer teaching, plays one of the leading roles in understanding the art of solo singing. Such a teaching is based on the corresponding vocal exercises and more or less completed samples that came to vocal pedagogy from the traditions of academic and folklore practice, both world and the national one. It is obvious that there is no need to draw a direct parallel between the artistic samples of the national vocal music and training in their performance based exclusively on Ukrainian vocalises. It is only about the fact that the variety of methods for the voice training and development also includes a mandatory national-specifi c component, which is developed through the national vocal school practice and is based primarily on the embodiment of folk tones in vocalization interpreted in the curriculum. Therefore, the creators of Ukrainian instructive vocalises, focusing on substantial intonation, combine it with the singing techniques arising out of Italian bel canto. At the same time, a number of methodological and methodical issues related to Ukrainian vocalises require further coverage. The question of Ukrainian vocalise in two of its varieties – instructive and artistic – has not been almost studied which is an important aspect of the relevance of the paper. Thus, the relevance of the paper is determined by the following reasons: - the signifi cant value of vocalise in the practice of vocal art; - the need to fi ll a gap in studying the genre of vocalise based on samples created by Ukrainian authors. The aim of the study is to determine the specifi city of vocalise in Ukrainian vocal art, as well as related vocal-intonational exercises in the practice of Ukrainian vocal schools. The object of research is vocalise in Ukrainian vocal art. The subject of the study is its varieties and stylistic features in the Ukrainian vocal school. The material of the study consisted of samples of various types of vocalises and related vocal-intonational exercises in Ukrainian vocal literature: collections by M. Zavalyshina, S. Pavlyuchenko, О. Voronin and R. Voronina. One can distinguish another characteristic feature common to Italian and Ukrainian vocal stylistics, which is spoken by many Ukrainian vocal pedagogues, including representatives of the Kharkov Vocal School: P. Golubev, M. Mykhailov, L. Tsurcan, N. Grebenyuk, T. Madysheva. The matter is that in their genre specifi city, vocalises always refl ect the peculiarities of vocal music with the text, where the national language imposes its imprint on melody and rhythm, as well as on harmony (Harmony of Solo Singing by B. Filts). The Ukrainian “nightingale language”, characterized by the fl uidity of the transitions from word to word, the special role of vowels being singed, emotionality in the intonational rise of words, is close in many respects to the Italian, in which the same features are presented. Therefore, the presence of these two linguistic principles, which, although presented in non-verbal forms, through vocalization, is always felt in Ukrainian vocalises, refer both to instructional and artistic samples. The multidimensional nature of the tasks facing pedagogues and students in instructive vocalises is refl ected in certain specializations on which certain collections and selections are being created. Vocalises are an international genre, in which for several centuries of its exis tence, various musical and linguistic sources and techniques of singing, coming from them, were assimilated. In the vocalises, referring to different national schools, not only “our own” musical and mental features, coming from national folklore and professional creativity, but also “strangers”, come from the sources of foreign style (far, near, own; “theywe- you”, if you recall the triads of Е. Nazaikinsky). Relevant material is needed to develop multi-ethnic stylistics in the genre of vocalise. Teachers of vocalise widely use folk songs arrangements. The practice of such arrangements forms the basis for the creation of a national musical language, and the interest of composers-arrangers in other peoples’ songs helps extend such a language base. It is known that the national vocal school style acts as a general aesthetic phenomenon and is refl ected in all spheres of vocal art. This is about the vocal style of national authors, which is closely related to the peculiarities of verbal language (“music” and “word” as a key problem of vocal tone), as well as the refl ection of such a style in performing art, where syntheses of foreign national traditions and indigenous aspects of singing related to the national culture. The national specifi c features of instructive vocalises should be considered. One should not forget that this genre is traditional in nature and dates back to classical singing schools, especially to the Italian ones.

Background. The mindset of people who inhabit one or the other country determines the process of formation and fixation of intonational vocabulary, which reflects and in the music culture, including songs. In such a case, phonetic and syntax particular qualities of verbal language intersect with national musical language. The proof of that is a vocal art, whose essential parameters (from intonational scale to the aspects of voice staging) present originality of national worldview. However, in recent decades, the preservation of the uniqueness of the artistic expression of peoples and ethnic groups is under threat. Culture integration increasingly unifies musical thinking of representatives of different countries. The striking instance of this is an art of modern China. Here, vocalists work either based on national traditions of singing, or developing the achievements of leading European schools. Moreover, choice, made once, determines a singer’s creative fate – his technique and repertoire. As a result, there is a gradual transformation of the entire system of musical culture in China, a rethinking of the basic intonation complexes, including those that embody the national image of the world. These facts define the purpose of given research – uncovering specificity of Motherland image presentation in modern China vocalists’ interpretation. The methodology of the research is determined by its objective, it is integrative and based on a combination of general scientific approaches and musicological methods. The leading research methods are historical, genre-stylistic and interpretative analyzes. Results. Themes related to Motherland image are an integral part of China musical art. In folk art, these are songs that sing about China, about people living in this country, about love for the Motherland. Authors often recourse to allegories using synonymic emblematic row: dragon, red color, Yin and Yan signs, Beijing opera. These kinds of songs are gradually beginning to be accepted as the symbol of the country, where they were created. Exactly this way happened with one of the most famous in the world Chinese folksong «Jasmine Flower», which words for the first time were written down in the time of Ming dynasty. The version of «Jasmine Flower», which nowadays is the most times performed, is credited with composer He Fang. He Fang made some changes both in lyrics and in verbal text of the folksong. One of the greatest interpreters of «Jasmine Flower» is Song Zuying singing in the folk manner. It is revealing that song «Jasmine Flower» at her concert sounds exactly like a symbol of China, what characterize a lot of performing interpretation aspects. The song is construed by the singer not as a lyrical utterance, but as an “aria di sortita”. One more variant of Song Zuying’s «Jasmine Flower» interpretation was performed to the public together with Celine Dion at the «Spring Festival» in China (2013). According to the director design, the singers performing one song together appear as the embodiment of the images of their peoples that is reflected in the visual row. On deeper layers of understanding, this performance shows musical thinking specificity of representatives of different cultures. Consequently, ancient Chinese song «Jasmine Flower» appears in modern art as open text, which transformation process, obviously, will continue. One more composition, which became the symbol of China, is the song «Me and my Motherland» composed in 1985 by Qin Youngcheng (on Zhang Li lyrics). In our thinking, the song «Me and my Motherland» is illustrative of intonational transformation of music characterizing the Motherland image in the China art. Written in the last third of the twentieth century, the song is a vivid example of the refraction of European musical traditions, there is continuity with ideologically biased, but artistically distinctive and highly professional the Soviet pop. In this song, a person appears as a part of more important wholeness: nature, nation, a family. It is felt also in Liao Changyong’s performing version. His interpretation is characterized by happy combination of Chinese and West European traditions; bel canto singing and musical texture of song smooth out those Chinese language phonetic properties that usually demonstrate national arts specificity. Conclusions. Songs, presenting the image of China, are an integral part in Chinese vocalists’ work. These compositions inspired by love for their native land withstood the test of time, spread in sing repertoire and reflect that huge way that Chinese vocal school has passed over the past hundred years. Today, both the national tradition and the stylistics borrowed from a number of European countries organically coexist there. The demand for such compositions in concert world space testifies to the action of a centripetal force aimed at preserving national identity in conditions of cultural globalization.

Background. Art criticism, as part of the humanities, has long and productively used the terminology of related sciences. This is a systemic approach, the provisions of which significantly influenced the development of scientific thought in the XX–XXI centuries. Systematization and modeling greatly simplify the process of cognition and allow to highlight the parameters that determine the identity and ability to transform of each individual system. The same approach can be applied to the study of particular components of the meta-system of human culture. From this point of view, we will analyze the vocal culture of modern China as a whole, formed by the interaction of national and international cultural patterns – primarily by verbal and musical languages. The research methodology is determined by its objectives; it is integrative and based on a combination of general scientific approaches and musicological methods. The leading research methods are historical, genre-stylistic and interpretative analyzes. Results. In the system of artistic creativity, vocal art occupies a unique place because it is a product of the synthesis of music and words, sensual and rational, imaginative and conceptual. It is language that determines the identity of national schools of composition and performance. Chinese has an unprecedentedly long history of development – from the second millennium BC. All this time the national vocal culture of the country functioned as a system that included the following elements: – a body of philosophical works, the authors of which tried to determine the function of musical art (and, in particular, singing) in the development process of the state; – treatises, aimed at the comprehension of the art of singing as a separate area of human creativity and as a type of energy practice; – creative work of outstanding singers and epistolary testimonies about it; – the full scope of musical artifacts – folk, author’s songs, works of various vocal genres; – identifying areas of vocal performing, which for a long time had two basic locations – court and domestic; – specialists’ training system and concert establishments. Obviously, all these elements had to be united by something. Let’s point out two essential factors: mentality and language. It is known that the ethnic composition of the people who lived in ancient times in the territories of modern China was heterogeneous and only in the middle of the first millennium BC a single Chinese nation was formed. What brought people of different ethnicities together? Acceptance of common life values; gradual consolidation of Confucianism as a state-building ideology; attraction to figurative thinking and preference for contemplation. All this formed an interesting conglomeration of national artistic guidelines, which includes nature worship, philosophical understanding of the nature of art, understanding of the relationship between human existence and the laws of existence of the universe. It is from this position that the philosophers and artists of ancient China treated the art of singing, which was perceived as one of the means of communication with the world and a part of spiritual practices. This determined the uniqueness of Chinese folk song as one of the most important components of national culture. We note that, as in the culture of other countries, Chinese folk song was one of the most common musical genres, responding to changing of aesthetic dominants of society. From ancient times, the Music Department has been operating in China, one of the tasks of which was to select songs and approve the time and order of their performance. One of the most famous monuments is the famous Book of Songs «Shijing» (&#35433;&#32147;), which presents the established genre and style typology of songwriting: domestic, labor, love songs and works that glorify the rulers. Another facet of folk art associated with the embodiment of fantastic images is reflected in another monument – «Chu Ci» or «Verses of Chu» (&#26970;&#36781;). These artifacts determined the development path of Chinese vocal culture. Now let’s turn to an important factor for our study – language. Due to its phonetic features, the Chinese forms a specific intonation of melos and unusual for the European listener vocal speech. Considerable attention in Chinese singing culture was paid to the emotional coloring of the “musical message”, the tension of which was achieved through timbre colors and the use of extremely high register. Another important aspect of the language that influenced China’s vocal culture is its rather complex rhythmic organization. Language affects the singer’s thinking, the formation of his organs of articulation. But can changes in vocal culture affect verbal language? Since the beginning of the twentieth century, the structure of the vocal art of the Celestial Empire has changed almost radically. Today it is practically identical to what we can find in any European country. But, in our opinion, there is something that significantly distinguishes the vocal art of modern China from other national vocal schools. It’s a question of language. After all, a singer who seeks to improve in the academic vocal art is forced to restructure the entire speech apparatus without which it is impossible to master bel canto as a basic vocal technique. Conclusions. The verbal component is an important part of vocal culture, because it is a representative of national picture of the world and through its structures embodies the specifics of thinking of a particular people. Language determines all the melodic parameters – semantic, intonation, compositional, emotional, etc. The most illustrative proof of this is the folk song culture, which is the basis for the further formation of academic genres of music. In this sense, China’s vocal culture is a unique phenomenon, in which academic culture is shaped by borrowing the cultural heritage of other countries. Moreover, one of the most important markers of this borrowing is the assimilation of music and speech resources namely.

Background. In today’s performing arts, more and more musicians are turning to the trends of historical performance. Therefore, musicology is actively searching for new approaches to the detailed study of authentic performance, to the reproduction of the most adequate ways of interpreting the music of previous eras. Among such methods of interest is the correlation of methods of reconstruction and deconstruction considered in this study. The object of the study is historically oriented performance of music works. The aim of the article is to determine the basic approaches of a number of modern scientific works to the reproduction and interpretation of old music and to identify the research position, which will play the role of methodological key to the analysis of the phenomenon of Early music. The methodology of the research based on analytical and comparative approaches applied to historical-stylistic phenomena, and emphasizes the methods of deconstruction and reconstruction for ancient music interpretation. Research results. The study identifies various approaches to studying the specificity of performing early music and to the interpreted compositional object of authentic performance. The latest scientific publications of musicians-researchers are analyzed: N. Sikorska, V. Kachmarchik, E. Kruglova. N. Sikorska (2016) have identified different approaches to musical Baroque legacy, implemented in nonauthorial editions of the Romanticism era. She presents in the form of a hierarchical system the stylistic parameters of the authentic performance of the Baroque style in the works for clavier of the late 16th – early 18th century. V. Kachmarchik (2003), in his scientific work, studied the historiography of flute art and determined the main stages of development of the flute design, also noted the basic principles of the formation of German flute pedagogy and determined the role of outstanding personalities in German flute art of the 18th – 19th centuries. E. Kruglova (2007) in her doctoral dissertation summarizes the artistic principles of Baroque vocal art: the vocal tradition of the Baroque era, the specifics of musical expressive means (dynamic, tempo, vocal-language articulation, ornamentation) and vocal technique (breathing, sound emission). She also conducts a comprehensive study based on the cultural-historical method that represent a culture as the key to interpreting a work of art and helps to understand comprehensively the bel canto singing tradition in the Baroque era. Also, she uses the theoretical and analytical methods, which provides a deep analysis of documents to identify the essence of the singing tradition, a thorough study of the means of musical expressiveness that make up its basis; the method of comparative analysis for determination the features of the most important parameters of performing interpretations of music by G. F. Handel in the period under review. However, these works did not pay due attention to the difference in the basic definitions of the very phenomenon of authentic performance: firstly, of the authentic performance as an instrumental accompaniment of vocal music, and secondly, of the ideas about the essence and nature of the instrumental version of historical performance itself. The author of the article formulates the methodological principles of studying the phenomenon of authentic performance, explains the attributes of the methods of “reconstruction” and “deconstruction” – in relation to the recreation of the historical interpretation of early music. Thanks to the methods of reconstruction and deconstruction, the historical image and meaning of the musical culture of the Baroque and the Renaissance may be recreated adequately. Need to take in account the uniqueness of each historical situation and the importance of the context of the era, in correlation with which the corresponding instruments, canons of musical writing and performance occur, are determined. The use of the reconstruction method led to the comprehension of the change of all means of expressiveness: tempo, motion, instrumentation, touch and strokes – even the tasks and meaning of music as an art form. Note that such an approach as deconstruction involves a “focus shift” to identify small details that will decipher the meaning of the work. The use of this method by authenticity scientists clarifies the incorrectness of the ideas about early music, helps the modern listener to improve the ideas about the relevant cultural era. With the help of scientific discourse, researchers and performers reconstruct the real meaning of early music, a new vision of historical performance as an artistic phenomenon is gradually emerging. Conclusions. The presented analysis of various approaches to the study and authentic reproduction of music by ancient composers reveals, from the author’s point of view, as a fundamental and promising approach based on the correlation of deconstruction and historical reconstruction methods. The Baroque era is characterized by the huge role of conventions and the careful study of details that are inextricably linked with canon and tradition. In this case, the use of the method of deconstruction destroys, first, the incorrect achievements and ideas about ancient music, which prevent the modern performer and listener from reaching its understanding. For an adequate restoration of ancient music, many factors must be taken into account, the main of which is the experience and achievements of pioneers of an authentic direction. The artistic practice of authentic performers should also be based on the achievements and conclusions of the relevant research work. Prospects for further research in this matter are a detailed study of works of ancient musical heritage and ways of their modern reproduction by talented musicians.

Violins of Hope was inspired by a confluence of factors: (1) my recovery-oriented psychiatric rehabilitation work with adults and young adults, the majority of whom have been diagnosed with trauma- and stressor-related disorders, depression, anxiety, and/or psychotic disorders, (2) the Violins of Hope-Cleveland educational and music collaboration and (3) the research of Daniel Levitin (Behavioural Neuroscience Department of Psychology, McGill) and Anthony Jack (the Brain, Mind and Consciousness Laboratory, Case Western Reserve). The poem reflects my understanding of how music can trigger both unpleasant/pleasant memories and emotions and how mindfulness practice can facilitate the switching between social-empathic and analytic networks of the brain and activate the parasympathetic nervous system response. Mindfulness practice develops the mind of the curious and non-judgmental observer who can notice when he/she is getting emotional. Then with acceptance and self-compassion, he/she acts to focus on a slow, repetitive, rhythmic activity like breathing, singing, or mantra recitation in order to bring his/her body/mind back to calm, clarity, and harmony (homeostasis).*Download file to play mp3 filesSpanishViolines de Esperanza – Comunicación Personal Violines de Esperanza estuvo inspirado por una confluencia de factores: (1) mi trabajo en rehabilitación psiquiátrica orientada en recuperación de adultos y adultos jóvenes , la mayoría de los cuales habían sido diagnosticados con desordenes relacionados al trauma y stress , depresión , ansiedad y/o desordenes psiquiátricos , (2) la colaboración educacional y musical de Violines de Esperanza – Cleveland y (3) la investigación de Daniel Levitin ( Departamento de Psicología de Neurociencia Comportamental, McGill) y Anthony Jack (El cerebro, Laboratorio de Mente y Conciencia, Case Western Reserve). El poema refleja mi entendimiento sobre como la música puede desencadenar tanto recuerdos agradables/desagradables como emociones y que la práctica de mindfullness puede facilitar el cambio entre la empatía social y las redes analíticas del cerebro y activar la respuesta del sistema nervioso parasimpático.La práctica de Mindfullness desarrolla una mente curiosa y un observador que no juzga y que puede reconocer cuando él/ella se está emocionando. Luego con la aceptación y la autocompasión él/ella actúa para atender a actividades rítmicas, repetitivas y lentas como la respiración, el canto o el recitado de mantras a fin de llevar su cuerpo/mente de nuevo a la calma , la claridad y la armonía (homeóstasis) Palabras clave: recuperación, rehabilitación, desordenes relacionados al trauma y al stress , depresión , ansiedad , musicoterapia , practica de mindfullness , canto , recitado de mantrasGermanViolins of Hope – persönliche KommunikationAbstract: Das Programm Violins of Hope wurde durch eine Reihe von Faktoren beeinflusst: (1) meine genesungsorientierte Arbeit in der psychiatrischen Rehabilitation mit Erwachsenen und Jugendlichen, in der Mehrzahl mit trauma- und stressbedingten Störungen, Depression, Angststörungen u/o psychiatrischen Erkrankungen, (2) die Violins of Hope-Cleveland Unterrichts-und Musik-orientierte Zusammenarbeit und (3) die Forschung von Daniel Levitin (Behavioural Neuroscience Department of Psychology, McGill) und Anthony Jack (the Brain, Mind and Consciousness Laboratory, Case Western Reserve). Das Gedicht spiegelt mein Verständnins wieder, wie Musik beides, unschöne und schöne Erinnerungen und Emotionen triggern kann, und wie achtsame Praxis das Wechseln zwischen den sozial-empathischen und dem analytischen Netzwerken des Gehirns erleichtern und die Reaktionen des parasympathischen Nervensystem aktivieren kann. Achtsame Praxis entwickelt den Sinn des neugierigen und nicht-wertenden Beobachters, der dadurch merken kann, wenn er/sie emotional wird. Dann kann er /sie sich mit Aktzeptanz und Selbstmitleid auf eine langsame, repetitive, rhythmische Aktivität konzentrieren – wie atmen, singen oder Mantra rezitieren – um damit sein/ihren Körpter/ Geist zu Ruhe, Klareit und Harmonie (Homöostase). Keywords: Gesundung, Rehabilitation, trauma- und stressbedingte Störungen, Depression, Angststörung, Musiktherapie, achtsame Praxis, singen, Mantra rezitierenItalianViolins of Hope – Personal communicationViolins of Hope è stato ispirato da una cofluenza di fattori: (1) il mio lavoro di riabilitazione psichiatrica con adulti e adolescenti, la quale maggioranza di loro è stata diagnosticata con traumi e disordini dovuti dallo stress, depressione, anzia e/o disturbi psicotici, (2) collaborazioni con i Violins of Hope-Cleveland e (3) la ricerca di Daniel Levitin (Behavioural Neuroscience Department of Psychology, McGill) e di Anthony Jack (the Brain, Mind and Consciousness Laboratory, Case Western Reserve). Il poema riflette il mio modo di comprendere come la musica possa innescare in noi sia i brutti che i bei ricordi, lo stesso per le emozioni, e come la pratica coscente puo facilitare lo switch tra parte socio-empatica e parte analitica del cervello ed attivare la risposta del sistema parasimpatico. La pratica coscente sviluppa la mente dell’osservatore il quale curioso e senza giudizio può notare quando lui/lei sta diventando emotivo/a. Poi con accettazione e auto-compassione lui/lei può agire e concentrarsi su una attività ritmica più lenta e ripetitiva come ad esempio la respirazione, il canto o la recitazione di mantra, al fine di riportare la mente e il corpo del paziente in armonia (omeostasi).Parole chiave: riabilitazione, trauma, disordini dovuti dallo stress, depressione, anzia, musicoterapia, pratica coscente, mantraJapanese希望のバイオリン- 個人的コニュニケーション希望のバイオリンは、複数の要因の合流点からインスパイアされたものである：(1) その過半数がトラウマとストレス関連の障害、鬱、不安障害、そして／もしくは精神障害と診断された人達である、大人と若年成人を対象とした回復重視型の社会復帰療法という私の仕事、 (2)クリーブランド希望のバイオリンの教育的かつ音楽のコラボレーション、そして、(3)Daniel Levitin氏 (Behavioural Neuroscience Department of Psychology, McGill) とAnthony Jack 氏(the Brain, Mind and Consciousness Laboratory, Case Western Reserve)。その詩は 、音楽がどのように不愉快な／快適な記憶と感情の両方を誘因できるのか、マインドフルネスの実践がどのように社会的共感と脳の分析的ネットワークの間を切り替えできるのか、そして副交感神経系の反応を活性化できるのか、私の理解を反映している。マインドフルネスの実践は、好奇心の強い心、自身がいつ感情的なるかの気づき、偏った判断をしない観察者を育成する。そして、セルフ・コンパッションを受け入れと共に、自身の体と心が落ち着き、明瞭さ、調和を取り戻すためにゆっくりすることに集中し、繰り返し、呼吸などのリズム活動を行い、歌唱もしくはマントラ朗唱を行う（ホメオスタシス）。 キーワード：回復、リハビリテーション、トラウマとストレス関連障害、鬱、不安、音楽療法、マインドフルネス、歌唱、マントラ朗唱

Cognitive impairment following treatment is a common complaint among breast cancer patients. Commonly affected cognitive domains include executive level functioning, working and verbal memory, concentration and information processing. A feasibility study was conducted to evaluate the ability to recruit for a choral-based music therapy intervention study and to refine the design of the intervention. The intervention was conducted over a 2-month period and included group music therapy sessions and choral participation. Participants were given a DVD and CD with music-based exercises with the suggestion to do ten minutes of exercises daily. Nine patients were enrolled and six completed the intervention. The most common reason for not enrolling was perceived lack of singing ability. Conflict with work schedule was the main factor associated with study drop out. The group music therapy sessions were highly valued by the participants, None adhered to the daily exercises. The participants were very positive about their experience. A choral-based music therapy intervention for the treatment of chemotherapy-related cognitive impairment is feasible and should be further evaluated in a randomized clinical trial. Including a non-singing component of the intervention, such as bell ringing or other instrument, may improve recruitmentSpanishEstudio de Viabilidad sobre Intervenciones de Musicoterapia en pacientes con Deterioro Cognitivo relacionado a Quimioterapia (Chemobrain)Resumen:El deterioro cognitivo relacionado a Quimioterapia (Chemobrain) es un efecto adverso del tratamiento contra el cáncer, con prevalencia reportada estimada en más de un 78%. Comúnmente afecta los dominios cognitivos que incluyen las funciones ejecutivas, memoria de trabajo y verbal, concentración y procesamiento de la información. El estudio de viabilidad se llevó a cabo para evaluar la capacidad de reclutamiento para el estudio de intervención musicoterapéutica basado en actividad coral y para refinar el diseño de dicha intervención. La intervención fue realizada durante un período de dos meses e incluyo sesiones de musicoterapia grupal y participación coral. Se les entrego a los participantes un DVD and CD con ejercicios musicales y se les sugirió que los realizaran durante 10 minutos todos los días . Nueve pacientes se inscribieron y seis completaron la intervención. La razón más común para no inscribirse fue la percepción de falta de habilidad para cantar. El principal factor asociado a dejar el estudio fueron las dificultades con la agenda laboral. Las sesiones de musicoterapia grupal fueron valoradas altamente por los participantes. Ninguno realizó los ejercicios diarios. Los participantes fueron muy positivos acerca de su experiencia. La intervención musicoterapéutica basada en actividad coral para el tratamiento del deterioro cognitivo relacionado a quimioterapia es viable y necesita ser evaluada más profundamente en un ensayo clínico aleatorio. Incluir algún componente sin canto a la intervención, como utilización de campanas u otro instrumento, puede mejorar el reclutamiento de participantes.GermanStudie über die Durchführbarkeit musiktherapeutischer Interventionen bei Patienten mit kognitiven Einschränkungen durch Chemotherapie (Chemobrain) –die MusIC Study Abstract: Eine nachteilige Auswirkung der Krebsbehandlung ist die kognitive Beeinträchtigungen aufgrund von Chemotherapie (Chemobrain), mit berichteter Prävalenz von bis zu 78 %. Gewöhnlich sind hiervon kognitive Bereiche betroffen wie exekutive Funktionen, Arbeits- und Spracherinnerung, Konzentration- und Informationsverarbeitung. Hier wird eine Durchführbarkeitsstudie, die Auswirkungen einer auf Chorgesang basierenden musiktherapeutischen Interventionsstudie zu evaluieren und das Design für die Intervention zu verbessern. Die Intervention wurde über einen Zeitraum von 2 Monaten durchgeführt und beinhaltete Gruppenmusiktherapiesitzungenund die Teilnahme am Chorgesang. Die Teilnehmer bekamen eine DVD und eine CD mit musikbasierten Übungen mit der Anweisung, 10 Minuten täglich damit zu arbeiten. Einbezogen waren 9 Patienten, 6 davon beendeten die Intervention.Der am meisten geäußerte Grund, nicht teilzunehmen, war das Gefühl, nicht singen zu können. Der Hauptgrund für den drop-out war eine Konflikt mit dem zeitlichen Arbeitsablauf. Die Teilnehmer, die sich nicht an die täglichen Übungen halten mussten, schätzten besonders die Gruppenmusiktherapie. Die Teilnehmer äußerten sich positiv über ihre Erfahrungen. Eine auf Chorgesang basierte musiktherapeutische Intervention für die Behandlung von Patienten mit kognitiven Einschränkungen, die auf Chemotherapie beruhen, ist durchführbar und sollte in einer randmosierten klinischen Studie weiter evaluiert werden. Ebenso könnten gesanglicher Kompenten in der Intervention wie Glockenläuten oder andere Instrumente die Erholung verbessern.ItalianSTUDIO SULLA FATTIBILITA` DI UN INTERVENTO DI MUSICOTERAPIA PER PAZIENTI CON DEFICIT COGNITIVI DERIVANTI DALLA CHEMIOTERAPIA Il deficit cognitivo derivante dalla chemioterapia (“Chemobrain”) è un effetto avverso del trattamento del cancro, con stime di prevalenza riportate fino al 78%. Comunemente I domini cognitivi colpiti includono funzioni esecutive, di lavoro, di memoria verbale, della concentrazione e dell’elaborazione delle informazioni. Uno studio sulla fattibilità è stato condotto per valutare la capacità di reclutare per uno studio di intervento di musicoterapia corale e per affinare la progettazione dell’intervento. L’intervento è stato condotto per un periodo di 2 mesi e comprendeva sessioni di musicoterapia di gruppo e una partecipazione corale. I partecipanti hanno ricevuto un DVD e un CD con esercizi basati sulla musica, con il suggerimento di fare dieci minuti di esercizi al giorno. Nove pazienti erano iscritti e sei di loro hanno completato l’intervento. La ragione piu` commune per non iscriversi era la mancata capacità di cantare. Inoltre il conflitto con gli orari lavoro è stato il fattore principale associato all’abbandono degli studi. Le sessioni di musicoterapia di gruppo sono state molto apprezzate dai partecipanti. Nessuno ha aderito agli esercizi quotidiani. I partecipanti sono stati molto positivi riguardo la loro esperienza. Di conseguenza un intervento di musicoterapia corale per il trattamento di pazienti con impedimenti cognitivi dovuti alla soministrazione di chemioterapici è fattibile e deve essere ulteriormente valutato in uno studio clinico randomizzato. Includendo una componente di interventi non cantati, come ad esempio con l’uso del campanaccio o di qualsiasi altro strumento. Questo potrebbe giovare sul reclutamento dei pazienti.Japanese化学療法と関連した認知機能障害（ケモブレイン）患者への音楽療法介入の実行可能性調査：MusIC Study 要旨化学療法関連の認知機能障害（“ケモブレイン”）はがん治療の疎ましい影響であり、推定で最大78%の患者に及ぶと報告されている。一般的には、実行機能レベル、ワーキングメモリー、言語性記憶、集中力、情報処理などの認知領域に影響する。合唱をベースとした音楽療法介入研究の参加を促す適格性を評価するため、そして介入デザインをより精密にするために実行可能性調査が実地された。集団音楽療法セッションと合唱参加を含んだ ２ヶ月あまりの期間の介入が行われた。参加者は音楽ベースの運動DVDとCDを与えられ、毎日10分間行うことを推奨された。9人の患者が登録し、6人が介入を完了した。登録しなかった理由で最も一般的だったのは、歌唱能力欠如の自己認識であった。仕事のスケジュールとの衝突が中途脱落に関連した主な理由であった。集団音楽療法セッションは参加者達に大変高く評価された。運動日課に忠実に守った者はいなかった。参加者達はこの経験を大変肯定的に受けとめた。化学療法関連の認知機能障害の治療のための合唱ベース音楽療法介入は適したものであり、ランダム化臨床試験内でさらなる評価がなされるべきである。非歌唱要素を含めた介入、ベルを鳴らすもしくは他の楽器の利用することなどが参加者増加につながるかもしれない。

Voice is the element that makes speech audible. Apart from conveying the meaning of what is spoken, it can carry a variety of information about the speaker like gender, age, general health, mood, and emotions. Expressing emotions is a crucial aspect in speech communication and vocal music. Bhava, or emotions in vocal music convey the essence of the piece rendered by the singer. This preliminary study is to understand the role of the larynx in expressing emotions like joy and sorrow in Carnatic vocal music. Twelve Carnatic singers rendered vocal emotions at three levels, joy, sorrow, and neutral. The output was recorded, analyzed, and compared between each level. Results showed significant differences between the laryngeal dynamics of joy and sorrow. The results of this and future studies will help in designing voice therapy techniques for disorders like Parkinson’s disease that affect both facial and vocal expression of emotions. Keywords: emotions, carnatic, vocal, laryngealSpanishExpresión de Emociones en la música vocal carnáticaLa voz es el elemento que hace al habla audible. Aparte de trasmitir el significado de lo que se dice, puede llevar variedad de información sobre quien habla como el género, edad, estado de salud, humor, emoción. Expresar emociones es un aspecto crucial de la comunicación hablada y esto también ocurre en el canto. Las emociones en la música vocal transmiten la esencia de una pieza (Bhava) , dictada por el cantante. Este estudio preliminar es un intento de comprender el rol de la laringe en la expresión de emociones como alegría y tristeza en la música vocal carnática. Doce cantantes carnáticos interpretan emociones vocales en tres niveles: alegría, tristeza y neutro. La producción entre cada nivel fue grabada, analizada y comparada. Los resultados muestran diferencias significativas entre las dinámicas de la laringe en alegría y tristeza. El resulto de este y de estudios futuros ayudara a diseñar técnicas de terapia vocal para desordenes como la enfermedad de Parkinson que afecta la expresión vocal y facial de emociones.Palabras claves: Emociones, carnático , vocal , laringe GermanDer Ausdruck dvon Emotionen durch Carnatic vokale Musik Abstract: Die Stimme ist ein Element, das Sprache hörbar werden lässt. Abgesehen vom Inhalt dessen, was gesagt wird, überträgt sie verschiedenste Informationen über den Sprechenden, wie Geschlecht, Alter, allgemeine Gesundheit, Stimmung und Emotionen. Das Ausdrücken von Emotionen ist ein entscheidender Aspekt verbaler Kommunikation; dies ereignet sich auch beim Singen. Bhava oder Emotionen in vokaler Musik, überträgt die Essenz eines Stückes, das von dem Sänger wiedergegeben wird. Diese einleitende Studie ist ein Versuch, die Rolle der Larynx beim Ausdruck von Emotionen, wie Freude und Leid, durch Carnatic vokale Musik zu verstehen. 12 Carnatic Sänger interpretierten vokale Emotionen in drei Stufen: Freude, Leid und neutral. Der Output der drei Stufen wurde aufgenommen, analysiert und verglichen. Die Ergebnisse zeigten signifikante Unterschiede zwischen der Larynx- Dynamik bei Freude und Leid. Die Ergebnisse dieser und zukünftiger Studien werden helfen, vokale Therapietechniken für Krankheiten wie Parkinson zu erstellen, die beides, den mimischen und vokalen Ausdruck von Emotionen beeinflussen. ItalianEspressioi ed Emozioni nella Musica Vocale CarnaticaLa voce è l’elemento che rende le nostre parole udibili. Oltre a trasmettere il significato di ciò che viene detto, può trasportare una varietà di informazioni riguardanti chi in quel momento sta parlando come, il sesso, l’età , lo stato generale di salute, l’umore e l’emozione.. Esprimere un emozione è un aspetto cruciale nella comunicazione verbale e questo avviene anche nel canto. Bhava, o le emozioni in musica comunicano l’essenza di brano, trasmessa dal cantante.. Questo studio preliminare e`un tetativo di comprendere il ruolo della laringe nell’esprimere emozoni come la gioia e il dolore nella musica vocale Carnatica. 12 cantanti Carnatici hanno fornito 3 livelli di emozioni vocali: gioia, dolore e neutralità. Il prodotto tra I vari livelli è stato registrato, analizzato, e comparato. I risultati hanno mostrato differenze significative tra le dinamiche della laringe di gioia e di dolore. Questi risultati e gli studi futuri aiuteranno alla progettazione di tecniche di logopedia per disturbi come il morbo di Parkinson, che colpisce sia l’espressione facciale che vocale dell’espressione.Parole chiave: musica vocale carnatica, laringeJapaneseカルナータカ音楽の声における感情表現について 声とは、ことばを聴覚化するための要素である。語られている事柄の意味を伝達するだけでなく、声は、語り手の様々な情報、例えば性別、年齢、健康状態、気分、感情などを伝える媒体となる。感情表現とは、言語的コミュニケーションにおける重要な要素であり、これは歌唱でも同様である。声楽音楽におけるバーヴァ（Bhava）また感情は、その曲の根本的要素であり、歌手によって表現されるものである。この予備研究は、カルナータカ音楽の歌唱で喜びや哀しみ等の感情を表現する際、歌手の喉頭部がいかに作用しているかについて理解するための検証である。方法は、12名のカルナータカ音楽の歌手が、３つのレベルの感情（喜び、悲しみ、ニュートラル）を歌唱表現する。各レベルの違いは、すべて録音され、分析され、比較された。結果として、喜びと悲しみの表現における喉頭部の動きに、大きな差が生じていることが分かった。この結果と将来的研究は、パーキンソン病などの表情や発語における感情表現に困難を持つ対象者に対して、声を使ったセラピーの 技法を設計する際に有効になると考える。キーワード：感情、カルナータカ音楽、声楽、喉頭部

Opsomming Die vorige artikel in hierdie tweedelige bespreking van Werner Nel se pedagogiek as sangonderwyser het daarop gefokus om ʼn agtergrond en oorsig van die bel canto sangtegniek te bied, spesifiek soos dit te make het met die begrip appoggio. Die eerste artikel het hoofsaaklik metodologiese kwessies van die huidige studie uiteengesit en en ʼn oorsig van internasionaal-gepubliseerde literatuur oor bel canto en appoggio saamgevat. Hierdie tweede artikel lewer verslag oor en bespreek die kwalitatiewe onderhoude wat met Werner Nel en sy studente gevoer is oor bel canto en appoggio. Die bevindinge van hierdie studie dui daarop dat Nel se benadering tot appoggio (en die bedoelde asemhalingstegnieke vir esteties bevredigende klankproduksie) grootliks ooreengestem het met besprekings daarvan in die relevante vakliteratuur. Die artikel sluit af met enkele gedagtes rondom die sosiokulturele belang en betekenis van hierdie ooreenstemming tussen Nel se sangonderrigbeginsels, sy studente se metode van opera sing en die tersaaklike vakliteratuur. “It is more about the juggling of your muscles”: Insights regarding the concept of appoggio as derived from qualitative interviews with Werner Nel and his former students (Article 2) Abstract The previous article in this two-part discussion of Werner Nel’s pedagogy as a singing teacher focused on presenting background and an overview of the bel canto singing technique, specifically as relates to the concept of appoggio. Its main ambit was to outline the methodology used for this study and to give an overview of the literature published internationally on bel canto and appoggio. This second article reports on and discusses the qualitative interviews conducted with Werner Nel and his students concerning bel canto and appoggio. The findings of this study indicate that Nel’s approach to appoggio (and the intended breathing techniques for aesthetically pleasing sound production) largely correlated with discussions of appoggio in the relevant subject literature. The article concludes with some thoughts concerning the sociocultural importance and meaning of this correlation between Nel’s principles for teaching singing, his students’ method for singing opera and the relevant subject literature.

Opsomming Gedurende sy vaste ampstermyn (1974–2010) as sangdosent by die Skool vir Musiek van die Potchefstroomse Universiteit vir Christelike Hoër Onderwys – sedert 2004 bekend as die Noordwes-Universiteit (Potchefstroomkampus) – is Werner Nel verantwoordelik vir die tegniese ontwikkeling wat sangstudente sou benodig om vokale kunsmusiek in die Europese tradisie uit te voer. Hierdie artikel ondersoek die stemtegniese beginsels wat Nel gebruik het om sy studente op te lei, met spesiale verwysing na die sentrale en kennelik moeilike begrip appoggio. Laasgenoemde is ʼn kernbelangrike stemtegniese en -estetiese ideaal van die bel canto sangtegniek en dit word gevolglik in hierdie artikel as vertrekpunt gebruik om Nel se onderrigmetodes, onderrigbeginsels of opvoedkundige benadering rakende effektiewe asemhaling vir esteties bevredigende klankproduksie in oënskou te neem. Die metodes van data-insameling vir hierdie enkele, beskrywende gevallestudie sluit beide ʼn tradisionele en sistematiese literatuuroorsig van die bel canto sangtegniek in, sommige van Nel se handgeskrewe en getikte dokumente, asook semi-gestruktureerde onderhoude met Nel en geselekteerde deelnemers wat by hom gestudeer het en wat huidig professioneel werk as sangers en pedagoë. Abstract During his fixed tenure (1974–2010) as singing lecturer at the School for Music of the Potchefstroom University for Christian Higher Education – known as the North-West University (Potchefstroom campus) since 2004 – Werner Nel was responsible for the technical development that singing students would need to perform vocal art music in the European tradition. This article investigates the voice-technical principles that Nel used to teach his students, with special reference to the fundamental and admittedly difficult concept appoggio. The latter is a voice-technical and aesthetic ideal of core importance for the bel canto singing technique and accordingly it is used in this article as a point of departure to examine Nel’s teaching methods, teaching principles or educational approach concerning effective breathing for aesthetically pleasing sound production. The methods of data collection for this single, descriptive case study includes both a traditional and systematic literature overview of the bel canto singing technique, some of Nel’s handwritten and typed documents, as well as semi-structured interviews with Nel and selected participants who studied with him and who currently work professionally as singers and pedagogues.

Abstract In the 21st century, with the rapid development of information processing technology, neurophysiology, non-linear dynamics, fuzzy mathematics and other disciplines, artificial intelligence (AI) has come to be widely used in many aspects. Considering AI music, music, art, AI and music media fuse together. For the perfect combination of modern technology and traditional art, a variety of technologies, including machine learning, machine perception, neural network, genetic algorithm, knowledge representation, knowledge system and so on, form a new category in AI. The advent of this technology has dramatically changed traditional music. Therefore, this paper applies AI technology to bel canto singing and combines it with AI technology, summarises the corresponding algorithm principle and analyses its development trend and characteristics with specific application cases, in order to better serve music.

Abstract In the decades spanning the turn of the twentieth century Italian opera singing underwent a profound transformation and became ‘modern’. I explore the formative elements of this modernity and its long-term effects on the way we sing today through the paradigmatic case of the tenor Enrico Caruso. I frame Caruso’s vocal evolution within the rise of verismo opera, comparing selected recordings, reviews and the rules and aesthetic prescriptions contained in vocal treatises to show how his new vocalism differed from that of the old bel canto. To set Caruso’s achievement in context I also analyse recordings of two other tenors of the era: Giovanni Zenatello and Alessandro Bonci.

Bel Canto Singing Technique. This article attempting to understand the subjectivity of a woman singer in musicperformance. The poststructuralist feminist perspective is used to focus on the historical and cultural backgroundof the woman’s experiences. Based on the perspective, the research questions refer to: 1) the application of womansinger’s knowledge and cultural perception in songs reproduction so that she can (re)construct her subjectivity; and2) the intention of woman singer to use Western classical music or seriosa in music performance. The life historymethod is used to understand all the subjective experiences of woman singer based on her perspective. The fi ndingsof this research are: 1) subjectivity (re)construction of a woman singer is depend on her knowledge and culturalperception so that her subjectivity is differ from others; and 2) the difference that a woman singer do in musicperformance is related to her intention, i.e. to struggle a music genre that she loves since in the early of her life.

This article makes a comparison between two Danish singers or two vocal objects: Aksel Schiøtz, a famous and international tenor in the bel-canto tradition (1906-75) singing songs from "the Danish treasure of songs" and Lars H.U.G.: a rocksinger and composer, born in 1953 and known (only) in Denmark in the 80’es and 90’es as a renewer of Danish rockmusic and lyrics. In this comparison the focus is on the listening to the voices and their treatments of the Danish languange – thus questioning whether we may speak of "the sound of Danish", "Danish tone" or "echo of Danishness" and whether this relation between oral national language and music vocational articulation is fixed, or whether it is – like the society on a whole – permanently changing and ex-changing with other "tongues" in our late-modern, multicultural society.

Based on the study of the problem of Chinese theater and musical art of the country, the original culture of the people is revealed. The problem of studying the worldview system of ancient China as the basis for the emergence of musical tradition has interested many scholars, because it influenced the cultural life of the East. Philosophical views influenced both theatrical life and the musical art of the country. Thus, China's cultural traditions were based on ancient Chinese philosophies: Confucianism, Taoism, and Buddhism. Special attention was paid to education, especially aesthetics, in China. Music education played an important role in Chinese culture. Confucius emphasizes the comprehensive development of man, while emphasizing the morality of the individual. Thus, the theatrical art of China is distinguished by cultural unity and originality. Musical load played a big role. The Chinese worldview is based on the vision of nature as a living organism. The first sprouts of musical and theatrical art appear. XII-XIII centuries marked the birth of Chinese opera. Chinese theater was fully popular. The musical side of classical theater is characterized by an inseparable unity of sound, word and dance. The range of images, moods, techniques of acting is characterized by a certain type of melody, rhythm, composition of the orchestra. The subject of ancient theater and musical art of China is interesting and not fully studied, which necessitates further development in the study of this issue. Performing skills were subject to a system of vocal skills. Yes, important were: language, temperament, the nature of singing. The storyline has always been built on plots in which good always wins over evil. Thus, an optimistic mood in everything. Thus, Chinese opera singing synthesized the traditions of folk song and classical opera with European bel canto. It is also important to possess not only the voice but also the body. There were special schools that taught the culture of jumping, running, spinning wheels, and so on. Such theater groups have been involved in educating the skills needed for theater since childhood.

Biology teaches us that organisms adapt—or don’t; sociology claims that people adapt—or don’t. We know that ideas can adapt; sometimes even institutions can adapt. Or not. Various papers in this issue attest in exciting ways to precisely such adaptations and maladaptations. (See, for example, the articles in this issue by Lelia Green, Leesa Bonniface, and Tami McMahon, by Lexey A. Bartlett, and by Debra Ferreday.) Adaptation is a part of nature and culture, but it’s the latter alone that interests me here. (However, see the article by Hutcheon and Bortolotti for a discussion of nature and culture together.) It’s no news to anyone that not only adaptations, but all art is bred of other art, though sometimes artists seem to get carried away. My favourite example of excess of association or attribution can be found in the acknowledgements page to a verse drama called Beatrice Chancy by the self-defined “maximalist” (not minimalist) poet, novelist, librettist, and critic, George Elliot Clarke. His selected list of the incarnations of the story of Beatrice Cenci, a sixteenth-century Italian noblewoman put to death for the murder of her father, includes dramas, romances, chronicles, screenplays, parodies, sculptures, photographs, and operas: dramas by Vincenzo Pieracci (1816), Percy Bysshe Shelley (1819), Juliusz Slowacki (1843), Waldter Landor (1851), Antonin Artaud (1935) and Alberto Moravia (1958); the romances by Francesco Guerrazi (1854), Henri Pierangeli (1933), Philip Lindsay (1940), Frederic Prokosch (1955) and Susanne Kircher (1976); the chronicles by Stendhal (1839), Mary Shelley (1839), Alexandre Dumas, père (1939-40), Robert Browning (1864), Charles Swinburne (1883), Corrado Ricci (1923), Sir Lionel Cust (1929), Kurt Pfister (1946) and Irene Mitchell (1991); the film/screenplay by Bertrand Tavernier and Colo O’Hagan (1988); the parody by Kathy Acker (1993); the sculpture by Harriet Hosmer (1857); the photograph by Julia Ward Cameron (1866); and the operas by Guido Pannain (1942), Berthold Goldschmidt (1951, 1995) and Havergal Brian (1962). (Beatrice Chancy, 152) He concludes the list with: “These creators have dallied with Beatrice Cenci, but I have committed indiscretions” (152). An “intertextual feast”, by Clarke’s own admission, this rewriting of Beatrice’s story—especially Percy Bysshe Shelley’s own verse play, The Cenci—illustrates brilliantly what Northrop Frye offered as the first principle of the production of literature: “literature can only derive its form from itself” (15). But in the last several decades, what has come to be called intertextuality theory has shifted thinking away from looking at this phenomenon from the point of view of authorial influences on the writing of literature (and works like Harold Bloom’s famous study of the Anxiety of Influence) and toward considering our readerly associations with literature, the connections we (not the author) make—as we read. We, the readers, have become “empowered”, as we say, and we’ve become the object of academic study in our own right. Among the many associations we inevitably make, as readers, is with adaptations of the literature we read, be it of Jane Austin novels or Beowulf. Some of us may have seen the 2006 rock opera of Beowulf done by the Irish Repertory Theatre; others await the new Neil Gaiman animated film. Some may have played the Beowulf videogame. I personally plan to miss the upcoming updated version that makes Beowulf into the son of an African explorer. But I did see Sturla Gunnarsson’s Beowulf and Grendel film, and yearned to see the comic opera at the Lincoln Centre Festival in 2006 called Grendel, the Transcendence of the Great Big Bad. I am not really interested in whether these adaptations—all in the last year or so—signify Hollywood’s need for a new “monster of the week” or are just the sign of a desire to cash in on the success of The Lord of the Rings. For all I know they might well act as an ethical reminder of the human in the alien in a time of global strife (see McGee, A4). What interests me is the impact these multiple adaptations can have on the reader of literature as well as on the production of literature. Literature, like painting, is usually thought of as what Nelson Goodman (114) calls a one-stage art form: what we read (like what we see on a canvas) is what is put there by the originating artist. Several major consequences follow from this view. First, the implication is that the work is thus an original and new creation by that artist. However, even the most original of novelists—like Salman Rushdie—are the first to tell you that stories get told and retold over and over. Indeed his controversial novel, The Satanic Verses, takes this as a major theme. Works like the Thousand and One Nights are crucial references in all of his work. As he writes in Haroun and the Sea of Stories: “no story comes from nowhere; new stories are born of old” (86). But illusion of originality is only one of the implications of seeing literature as a one-stage art form. Another is the assumption that what the writer put on paper is what we read. But entire doctoral programs in literary production and book history have been set up to study how this is not the case, in fact. Editors influence, even change, what authors want to write. Designers control how we literally see the work of literature. Beatrice Chancy’s bookend maps of historical Acadia literally frame how we read the historical story of the title’s mixed-race offspring of an African slave and a white slave owner in colonial Nova Scotia in 1801. Media interest or fashion or academic ideological focus may provoke a publisher to foreground in the physical presentation different elements of a text like this—its stress on race, or gender, or sexuality. The fact that its author won Canada’s Governor General’s Award for poetry might mean that the fact that this is a verse play is emphasised. If the book goes into a second edition, will a new preface get added, changing the framework for the reader once again? As Katherine Larson has convincingly shown, the paratextual elements that surround a work of literature like this one become a major site of meaning generation. What if literature were not a one-stage an art form at all? What if it were, rather, what Goodman calls “two-stage” (114)? What if we accept that other artists, other creators, are needed to bring it to life—editors, publishers, and indeed readers? In a very real and literal sense, from our (audience) point of view, there may be no such thing as a one-stage art work. Just as the experience of literature is made possible for readers by the writer, in conjunction with a team of professional and creative people, so, arguably all art needs its audience to be art; the un-interpreted, un-experienced art work is not worth calling art. Goodman resists this move to considering literature a two-stage art, not at all sure that readings are end products the way that performance works are (114). Plays, films, television shows, or operas would be his prime examples of two-stage arts. In each of these, a text (a playtext, a screenplay, a score, a libretto) is moved from page to stage or screen and given life, by an entire team of creative individuals: directors, actors, designers, musicians, and so on. Literary adaptations to the screen or stage are usually considered as yet another form of this kind of transcription or transposition of a written text to a performance medium. But the verbal move from the “book” to the diminutive “libretto” (in Italian, little book or booklet) is indicative of a view that sees adaptation as a step downward, a move away from a primary literary “source”. In fact, an entire negative rhetoric of “infidelity” has developed in both journalistic reviewing and academic discourse about adaptations, and it is a morally loaded rhetoric that I find surprising in its intensity. Here is the wonderfully critical description of that rhetoric by the king of film adaptation critics, Robert Stam: Terms like “infidelity,” “betrayal,” “deformation,” “violation,” “bastardisation,” “vulgarisation,” and “desecration” proliferate in adaptation discourse, each word carrying its specific charge of opprobrium. “Infidelity” carries overtones of Victorian prudishness; “betrayal” evokes ethical perfidy; “bastardisation” connotes illegitimacy; “deformation” implies aesthetic disgust and monstrosity; “violation” calls to mind sexual violence; “vulgarisation” conjures up class degradation; and “desecration” intimates religious sacrilege and blasphemy. (3) I join many others today, like Stam, in challenging the persistence of this fidelity discourse in adaptation studies, thereby providing yet another example of what, in his article here called “The Persistence of Fidelity: Adaptation Theory Today,” John Connor has called the “fidelity reflex”—the call to end an obsession with fidelity as the sole criterion for judging the success of an adaptation. But here I want to come at this same issue of the relation of adaptation to the adapted text from another angle. When considering an adaptation of a literary work, there are other reasons why the literary “source” text might be privileged. Literature has historical priority as an art form, Stam claims, and so in some people’s eyes will always be superior to other forms. But does it actually have priority? What about even earlier performative forms like ritual and song? Or to look forward, instead of back, as Tim Barker urges us to do in his article here, what about the new media’s additions to our repertoire with the advent of electronic technology? How can we retain this hierarchy of artistic forms—with literature inevitably on top—in a world like ours today? How can both the Romantic ideology of original genius and the capitalist notion of individual authorship hold up in the face of the complex reality of the production of literature today (as well as in the past)? (In “Amen to That: Sampling and Adapting the Past”, Steve Collins shows how digital technology has changed the possibilities of musical creativity in adapting/sampling.) Like many other ages before our own, adaptation is rampant today, as director Spike Jonze and screenwriter Charlie Kaufman clearly realised in creating Adaptation, their meta-cinematic illustration-as-send-up film about adaptation. But rarely has a culture denigrated the adapter as a secondary and derivative creator as much as we do the screenwriter today—as Jonze explores with great irony. Michelle McMerrin and Sergio Rizzo helpfully explain in their pieces here that one of the reasons for this is the strength of auteur theory in film criticism. But we live in a world in which works of literature have been turned into more than films. We now have literary adaptations in the forms of interactive new media works and videogames; we have theme parks; and of course, we have the more common television series, radio and stage plays, musicals, dance works, and operas. And, of course, we now have novelisations of films—and they are not given the respect that originary novels are given: it is the adaptation as adaptation that is denigrated, as Deborah Allison shows in “Film/Print: Novelisations and Capricorn One”. Adaptations across media are inevitably fraught, and for complex and multiple reasons. The financing and distribution issues of these widely different media alone inevitably challenge older capitalist models. The need or desire to appeal to a global market has consequences for adaptations of literature, especially with regard to its regional and historical specificities. These particularities are what usually get adapted or “indigenised” for new audiences—be they the particularities of the Spanish gypsy Carmen (see Ioana Furnica, “Subverting the ‘Good, Old Tune’”), those of the Japanese samurai genre (see Kevin P. Eubanks, “Becoming-Samurai: Samurai [Films], Kung-Fu [Flicks] and Hip-Hop [Soundtracks]”), of American hip hop graffiti (see Kara-Jane Lombard, “‘To Us Writers, the Differences Are Obvious’: The Adaptation of Hip Hop Graffiti to an Australian Context”) or of Jane Austen’s fiction (see Suchitra Mathur, “From British ‘Pride’ to Indian ‘Bride’: Mapping the Contours of a Globalised (Post?)Colonialism”). What happens to the literary text that is being adapted, often multiple times? Rather than being displaced by the adaptation (as is often feared), it most frequently gets a new life: new editions of the book appear, with stills from the movie adaptation on its cover. But if I buy and read the book after seeing the movie, I read it differently than I would have before I had seen the film: in effect, the book, not the adaptation, has become the second and even secondary text for me. And as I read, I can only “see” characters as imagined by the director of the film; the cinematic version has taken over, has even colonised, my reader’s imagination. The literary “source” text, in my readerly, experiential terms, becomes the secondary work. It exists on an experiential continuum, in other words, with its adaptations. It may have been created before, but I only came to know it after. What if I have read the literary work first, and then see the movie? In my imagination, I have already cast the characters: I know what Gabriel and Gretta Conroy of James Joyce’s story, “The Dead,” look and sound like—in my imagination, at least. Then along comes John Huston’s lush period piece cinematic adaptation and the director superimposes his vision upon mine; his forcibly replaces mine. But, in this particular case, Huston still arguably needs my imagination, or at least my memory—though he may not have realised it fully in making the film. When, in a central scene in the narrative, Gabriel watches his wife listening, moved, to the singing of the Irish song, “The Lass of Aughrim,” what we see on screen is a concerned, intrigued, but in the end rather blank face: Gabriel doesn’t alter his expression as he listens and watches. His expression may not change—but I know exactly what he is thinking. Huston does not tell us; indeed, without the use of voice-over, he cannot. And since the song itself is important, voice-over is impossible. But I know exactly what he is thinking: I’ve read the book. I fill in the blank, so to speak. Gabriel looks at Gretta and thinks: There was grace and mystery in her attitude as if she were a symbol of something. He asked himself what is a woman standing on the stairs in the shadow, listening to distant music, a symbol of. If he were a painter he would paint her in that attitude. … Distant Music he would call the picture if he were a painter. (210) A few pages later the narrator will tell us: At last she turned towards them and Gabriel saw that there was colour on her cheeks and that her eyes were shining. A sudden tide of joy went leaping out of his heart. (212) This joy, of course, puts him in a very different—disastrously different—state of mind than his wife, who (we later learn) is remembering a young man who sang that song to her when she was a girl—and who died, for love of her. I know this—because I’ve read the book. Watching the movie, I interpret Gabriel’s blank expression in this knowledge. Just as the director’s vision can colonise my visual and aural imagination, so too can I, as reader, supplement the film’s silence with the literary text’s inner knowledge. The question, of course, is: should I have to do so? Because I have read the book, I will. But what if I haven’t read the book? Will I substitute my own ideas, from what I’ve seen in the rest of the film, or from what I’ve experienced in my own life? Filmmakers always have to deal with this problem, of course, since the camera is resolutely externalising, and actors must reveal their inner worlds through bodily gesture or facial expression for the camera to record and for the spectator to witness and comprehend. But film is not only a visual medium: it uses music and sound, and it also uses words—spoken words within the dramatic situation, words overheard on the street, on television, but also voice-over words, spoken by a narrating figure. Stephen Dedalus escapes from Ireland at the end of Joseph Strick’s 1978 adaptation of Joyce’s A Portrait of the Artist as a Young Man with the same words as he does in the novel, where they appear as Stephen’s diary entry: Amen. So be it. Welcome, O life! I go to encounter for the millionth time the reality of experience and to forge in the smithy of my soul the uncreated conscience of my race. … Old father, old artificer, stand me now and ever in good stead. (253) The words from the novel also belong to the film as film, with its very different story, less about an artist than about a young Irishman finally able to escape his family, his religion and his country. What’s deliberately NOT in the movie is the irony of Joyce’s final, benign-looking textual signal to his reader: Dublin, 1904 Trieste, 1914 The first date is the time of Stephen’s leaving Dublin—and the time of his return, as we know from the novel Ulysses, the sequel, if you like, to this novel. The escape was short-lived! Portrait of the Artist as a Young Man has an ironic structure that has primed its readers to expect not escape and triumph but something else. Each chapter of the novel has ended on this kind of personal triumphant high; the next has ironically opened with Stephen mired in the mundane and in failure. Stephen’s final words in both film and novel remind us that he really is an Icarus figure, following his “Old father, old artificer”, his namesake, Daedalus. And Icarus, we recall, takes a tumble. In the novel version, we are reminded that this is the portrait of the artist “as a young man”—later, in 1914, from the distance of Trieste (to which he has escaped) Joyce, writing this story, could take some ironic distance from his earlier persona. There is no such distance in the film version. However, it stands alone, on its own; Joyce’s irony is not appropriate in Strick’s vision. His is a different work, with its own message and its own, considerably more romantic and less ironic power. Literary adaptations are their own things—inspired by, based on an adapted text but something different, something other. I want to argue that these works adapted from literature are now part of our readerly experience of that literature, and for that reason deserve the same attention we give to the literary, and not only the same attention, but also the same respect. I am a literarily trained person. People like me who love words, already love plays, but shouldn’t we also love films—and operas, and musicals, and even videogames? There is no need to denigrate words that are heard (and visualised) in order to privilege words that are read. Works of literature can have afterlives in their adaptations and translations, just as they have pre-lives, in terms of influences and models, as George Eliot Clarke openly allows in those acknowledgements to Beatrice Chancy. I want to return to that Canadian work, because it raises for me many of the issues about adaptation and language that I see at the core of our literary distrust of the move away from the written, printed text. I ended my recent book on adaptation with a brief examination of this work, but I didn’t deal with this particular issue of language. So I want to return to it, as to unfinished business. Clarke is, by the way, clear in the verse drama as well as in articles and interviews that among the many intertexts to Beatrice Chancy, the most important are slave narratives, especially one called Celia, a Slave, and Shelley’s play, The Cenci. Both are stories of mistreated and subordinated women who fight back. Since Clarke himself has written at length about the slave narratives, I’m going to concentrate here on Shelley’s The Cenci. The distance from Shelley’s verse play to Clarke’s verse play is a temporal one, but it is also geographic and ideological one: from the old to the new world, and from a European to what Clarke calls an “Africadian” (African Canadian/African Acadian) perspective. Yet both poets were writing political protest plays against unjust authority and despotic power. And they have both become plays that are more read than performed—a sad fate, according to Clarke, for two works that are so concerned with voice. We know that Shelley sought to calibrate the stylistic registers of his work with various dramatic characters and effects to create a modern “mixed” style that was both a return to the ancients and offered a new drama of great range and flexibility where the expression fits what is being expressed (see Bruhn). His polemic against eighteenth-century European dramatic conventions has been seen as leading the way for realist drama later in the nineteenth century, with what has been called its “mixed style mimesis” (Bruhn) Clarke’s adaptation does not aim for Shelley’s perfect linguistic decorum. It mixes the elevated and the biblical with the idiomatic and the sensual—even the vulgar—the lushly poetic with the coarsely powerful. But perhaps Shelley’s idea of appropriate language fits, after all: Beatrice Chancy is a woman of mixed blood—the child of a slave woman and her slave owner; she has been educated by her white father in a convent school. Sometimes that educated, elevated discourse is heard; at other times, she uses the variety of discourses operative within slave society—from religious to colloquial. But all the time, words count—as in all printed and oral literature. Clarke’s verse drama was given a staged reading in Toronto in 1997, but the story’s, if not the book’s, real second life came when it was used as the basis for an opera libretto. Actually the libretto commission came first (from Queen of Puddings Theatre in Toronto), and Clarke started writing what was to be his first of many opera texts. Constantly frustrated by the art form’s demands for concision, he found himself writing two texts at once—a short libretto and a longer, five-act tragic verse play to be published separately. Since it takes considerably longer to sing than to speak (or read) a line of text, the composer James Rolfe keep asking for cuts—in the name of economy (too many singers), because of clarity of action for audience comprehension, or because of sheer length. Opera audiences have to sit in a theatre for a fixed length of time, unlike readers who can put a book down and return to it later. However, what was never sacrificed to length or to the demands of the music was the language. In fact, the double impact of the powerful mixed language and the equally potent music, increases the impact of the literary text when performed in its operatic adaptation. Here is the verse play version of the scene after Beatrice’s rape by her own father, Francis Chancey: I was black but comely. Don’t glance Upon me. This flesh is crumbling Like proved lies. I’m perfumed, ruddied Carrion. Assassinated. Screams of mucking juncos scrawled Over the chapel and my nerves, A stickiness, as when he finished Maculating my thighs and dress. My eyes seep pus; I can’t walk: the floors Are tizzy, dented by stout mauling. Suddenly I would like poison. The flesh limps from my spine. My inlets crimp. Vultures flutter, ghastly, without meaning. I can see lice swarming the air. … His scythe went shick shick shick and slashed My flowers; they lay, murdered, in heaps. (90) The biblical and the violent meet in the texture of the language. And none of that power gets lost in the opera adaptation, despite cuts and alterations for easier aural comprehension. I was black but comely. Don’t look Upon me: this flesh is dying. I’m perfumed, bleeding carrion, My eyes weep pus, my womb’s sopping With tears; I can hardly walk: the floors Are tizzy, the sick walls tumbling, Crumbling like proved lies. His scythe went shick shick shick and cut My flowers; they lay in heaps, murdered. (95) Clarke has said that he feels the libretto is less “literary” in his words than the verse play, for it removes the lines of French, Latin, Spanish and Italian that pepper the play as part of the author’s critique of the highly educated planter class in Nova Scotia: their education did not guarantee ethical behaviour (“Adaptation” 14). I have not concentrated on the music of the opera, because I wanted to keep the focus on the language. But I should say that the Rolfe’s score is as historically grounded as Clarke’s libretto: it is rooted in African Canadian music (from ring shouts to spirituals to blues) and in Scottish fiddle music and local reels of the time, not to mention bel canto Italian opera. However, the music consciously links black and white traditions in a way that Clarke’s words and story refuse: they remain stubbornly separate, set in deliberate tension with the music’s resolution. Beatrice will murder her father, and, at the very moment that Nova Scotia slaves are liberated, she and her co-conspirators will be hanged for that murder. Unlike the printed verse drama, the shorter opera libretto functions like a screenplay, if you will. It is not so much an autonomous work unto itself, but it points toward a potential enactment or embodiment in performance. Yet, even there, Clarke cannot resist the lure of words—even though they are words that no audience will ever hear. The stage directions for Act 3, scene 2 of the opera read: “The garden. Slaves, sunflowers, stars, sparks” (98). The printed verse play is full of these poetic associative stage directions, suggesting that despite his protestations to the contrary, Clarke may have thought of that version as one meant to be read by the eye. After Beatrice’s rape, the stage directions read: “A violin mopes. Invisible shovelsful of dirt thud upon the scene—as if those present were being buried alive—like ourselves” (91). Our imaginations—and emotions—go to work, assisted by the poet’s associations. There are many such textual helpers—epigraphs, photographs, notes—that we do not have when we watch and listen to the opera. We do have the music, the staged drama, the colours and sounds as well as the words of the text. As Clarke puts the difference: “as a chamber opera, Beatrice Chancy has ascended to television broadcast. But as a closet drama, it play only within the reader’s head” (“Adaptation” 14). Clarke’s work of literature, his verse drama, is a “situated utterance, produced in one medium and in one historical and social context,” to use Robert Stam’s terms. In the opera version, it was transformed into another “equally situated utterance, produced in a different context and relayed through a different medium” (45-6). I want to argue that both are worthy of study and respect by wordsmiths, by people like me. I realise I’ve loaded the dice: here neither the verse play nor the libretto is primary; neither is really the “source” text, for they were written at the same time and by the same person. But for readers and audiences (my focus and interest here), they exist on a continuum—depending on which we happen to experience first. As Ilana Shiloh explores here, the same is true about the short story and film of Memento. I am not alone in wanting to mount a defence of adaptations. Julie Sanders ends her new book called Adaptation and Appropriation with these words: “Adaptation and appropriation … are, endlessly and wonderfully, about seeing things come back to us in as many forms as possible” (160). The storytelling imagination is an adaptive mechanism—whether manifesting itself in print or on stage or on screen. The study of the production of literature should, I would like to argue, include those other forms taken by that storytelling drive. If I can be forgiven a move to the amusing—but still serious—in concluding, Terry Pratchett puts it beautifully in his fantasy story, Witches Abroad: “Stories, great flapping ribbons of shaped space-time, have been blowing and uncoiling around the universe since the beginning of time. And they have evolved. The weakest have died and the strongest have survived and they have grown fat on the retelling.” In biology as in culture, adaptations reign. References Bloom, Harold. The Anxiety of Influence. New York: Oxford University Press, 1975. Bruhn, Mark J. “’Prodigious Mixtures and Confusions Strange’: The Self-Subverting Mixed Style of The Cenci.” Poetics Today 22.4 (2001). Clarke, George Elliott. “Beatrice Chancy: A Libretto in Four Acts.” Canadian Theatre Review 96 (1998): 62-79. ———. Beatrice Chancy. Victoria, BC: Polestar, 1999. ———. “Adaptation: Love or Cannibalism? Some Personal Observations”, unpublished manuscript of article. Frye, Northrop. The Educated Imagination. Toronto: CBC, 1963. Goodman, Nelson. Languages of Art: An Approach to a Theory of Symbols. Indianapolis: Bobbs-Merrill, 1968. Hutcheon, Linda, and Gary R. Bortolotti. “On the Origin of Adaptations: Rethinking Fidelity Discourse and “Success”—Biologically.” New Literary History. Forthcoming. Joyce, James. Dubliners. 1916. New York: Viking, 1967. ———. A Portrait of the Artist as a Young Man. 1916. Penguin: Harmondsworth, 1960. Larson, Katherine. “Resistance from the Margins in George Elliott Clarke’s Beatrice Chancy.” Canadian Literature 189 (2006): 103-118. McGee, Celia. “Beowulf on Demand.” New York Times, Arts and Leisure. 30 April 2006. A4. Rushdie, Salman. The Satanic Verses. New York: Viking, 1988. ———. Haroun and the Sea of Stories. London: Granta/Penguin, 1990. Sanders, Julie. Adaptation and Appropriation. London and New York: Routledge, 160. Shelley, Percy Bysshe. The Cenci. Ed. George Edward Woodberry. Boston and London: Heath, 1909. Stam, Robert. “Introduction: The Theory and Practice of Adaptation.” Literature and Film: A Guide to the Theory and Practice of Film Adaptation. Oxford: Blackwell, 2005. 1-52. Citation reference for this article MLA Style Hutcheon, Linda. "In Defence of Literary Adaptation as Cultural Production." M/C Journal 10.2 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0705/01-hutcheon.php>. APA Style Hutcheon, L. (May 2007) "In Defence of Literary Adaptation as Cultural Production," M/C Journal, 10(2). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0705/01-hutcheon.php>.