中国民族器乐钢琴改编曲的艺术特色与价值研究

在中国的钢琴改编曲中,对民族器乐曲的改编占了很大的比重,因而中国民族器乐钢琴改编曲在中国音乐史上也占据着举足轻重的地位。经过历代中国音乐家的发展,中国民族器乐钢琴改编曲形成了独具魅力的艺术特色,主要体现在二度创作时根据民族乐器类型的不同灵活运用钢琴的表现技法,在演奏时根据乐曲的音色需求,巧妙运用各类装饰音和琶音以及注重钢琴踏板的使用。中国民族器乐钢琴改编曲凭借其独特的艺术魅力为人们所喜爱,其蕴含的艺术价值和文化价值助力中国民族音乐走向更广阔的世界舞台。     

钢琴艺术指导在声乐演唱中的运用

声乐演唱者的高超技能以及钢琴艺术指导的有效运用，对声乐演唱呈现完美舞台效果具有重要意义。本文在对钢琴艺术指导进行简单概述之后，分析了钢琴艺术指导在声乐演唱中发挥的作用，并从对作品音准、节奏准确把握、运用钢琴艺术指导对作品高潮部分进行烘托、促进声乐作品的不同部分实现有效衔接、运用钢琴艺术指导提升作品表现力等方面探讨了钢琴艺术指导在声乐演唱中的具体运用，旨在为相关人员提供参考。     

论钢琴艺术指导在声乐演唱中的重要性

钢琴艺术指导这门学科在我国发展时间不长,近二十年钢琴艺术指导的艺术价值随着各个艺术门类的发展不断提升,尤其是在声乐演唱中占有重要地位。一首声乐作品要想把其整体风格与内在精神完美演绎,离不开演唱者与专业的钢琴艺术指导的有效配合。本文试图从钢琴艺术指导的概念、钢琴艺术指导所应具备的基本素质以及钢琴艺术指导在声乐演唱中的重要性这三个方面进行阐述。     

浅谈民族声乐演唱中情感性思维的特征与培养

民族声乐有着自身的审美本质,这与中国传统音乐的美学表现有着密切的关系。同时民族声乐在表现上又需要通过演唱者的情感来表达,才能够真正地体现出声乐的抒情性和艺术性。情感性思维指的是演唱者在声乐学习和表演等实践中积累起来的处理歌曲情感的方式,也是演唱者必须具备的能力。本文分析了民族声乐作品中情感的形成因素及具体的特征,并在此基础上了探讨了如何对情感性思维进行培养,以便能够更为有效地进行实践。     

浅谈民族声乐演唱中情感性思维的特征与培养

民族声乐有着自身的审美本质,这与中国传统音乐的美学表现有着密切的关系。同时民族声乐在表现上又需要通过演唱者的情感来表达,才能够真正地体现出声乐的抒情性和艺术性。情感性思维指的是演唱者在声乐学习和表演等实践中积累起来的处理歌曲情感的方式,也是演唱者必须具备的能力。本文分析了民族声乐作品中情感的形成因素及具体的特征,并在此基础上了探讨了如何对情感性思维进行培养,以便能够更为有效地进行实践。     

钢琴艺术指导在声乐演唱中的重要意义

钢琴艺术指导作为声乐演唱中不可缺少的元素,在声乐演唱过程中能够与声乐相互作用与融合,展现出更加完美的声乐作品。本文首先对钢琴艺术指导及优势进行分析,然后详细探讨钢琴艺术指导在声乐演唱中的重要意义,希望能够为相关人员提供参考。     

钢琴艺术指导在声乐演唱中的重要意义

钢琴艺术指导作为声乐演唱中不可缺少的元素,在声乐演唱过程中能够与声乐相互作用与融合,展现出更加完美的声乐作品。本文首先对钢琴艺术指导及优势进行分析,然后详细探讨钢琴艺术指导在声乐演唱中的重要意义,希望能够为相关人员提供参考。     

浅论中国小提琴作品的民族风格

小提琴是属于西洋乐器的一种,而中国民族风格的中国小提琴音乐作品则堪称西方乐器与中国传统音乐文化有机交融协作之后的特殊艺术产物。很多中国本土音乐家的小提琴作品中就体现出了对民族文化的高度借鉴与融合,使小提琴这种西洋乐器也能够在演奏中较为完美地表现出传统文化及民族风情。有的小提琴音乐作品虽然没有直接从民族传统音乐作品中取材,但也融合了某些地域、民族及年代的中国传统音乐作品特色。本文对小提琴作品的民族风格的内涵及由来进行了论述,并提出了发展民族化的小提琴创作及演绎艺术的相关建议。     

浅论中国小提琴作品的民族风格

小提琴是属于西洋乐器的一种,而中国民族风格的中国小提琴音乐作品则堪称西方乐器与中国传统音乐文化有机交融协作之后的特殊艺术产物。很多中国本土音乐家的小提琴作品中就体现出了对民族文化的高度借鉴与融合,使小提琴这种西洋乐器也能够在演奏中较为完美地表现出传统文化及民族风情。有的小提琴音乐作品虽然没有直接从民族传统音乐作品中取材,但也融合了某些地域、民族及年代的中国传统音乐作品特色。本文对小提琴作品的民族风格的内涵及由来进行了论述,并提出了发展民族化的小提琴创作及演绎艺术的相关建议。     

浅论声乐艺术指导中“基本三要素”与各类语言的声乐性指导

在声乐艺术指导教学中,有三要素是需要重点研习的,即:歌曲的音准节奏、气口句读以及每首歌独到的语言风格的把握。为了将各声乐艺术作品的艺术性准确表达出来,艺术指导老师就担任着辅助学生尽可能准确还原作品的工作,从歌唱具体类别作品的角度,对学生进行作品准确达意的"三要素"指导。对于学生而言,认真准确地学习、消化、把握声乐作品中的"三要素",并运用到实际演绎作品当中,对再现原作者的音乐意图、展现音乐原始素材、承载音乐传承性有着至关重要的影响。     

Meeting / Derrida

In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.     

Defining ‘real India’: representations of authenticity in independent travel

As an alternative to the stereotypical mass tourism, independent travellers – travellers who travel for extended periods on low budgets while ostensibly avoiding formalized tourist activities and locales – are invested in constructing ‘authentic’ travel experiences. Practices such as ‘off-the-beaten-track’ travel and cultural engagement provide the means by which independent travellers are able to make claims to such authenticity. Authenticity is constructed by travellers through idealizations of intimacy and non-commodification. These idealizations are tangled in narrative representations of ‘real’ India and ‘real’ Indians, their ‘real’-ness typified by an absence of other travellers, tourists and, more generally, Western contamination. In these ways, ‘authentic’ travel is dependent upon actively constructed binaries of Western travelling subjects and exotic Indian objects. Yet travellers' fantasies of the Other are fragile and subject to collapse at moments in which so-called Others articulate their subjectivity in a way that is inconsistent with travellers' expectations. Through a focus on travellers' narratives of their experience, both the requirement for an Orientalist dichotomy as well as the ruptures that continually challenge this dichotomy, will emerge.     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.     

Refugees,migrants, neither,both: categorical fetishism and the politics of bounding in Europe’s ‘migration crisis’

The use of the categories ‘refugee’ and ‘migrant’ to differentiate between those on the move and the legitimacy, or otherwise, of their claims to international protection has featured strongly during Europe’s ‘migration crisis’ and has been used to justify policies of exclusion and containment. Drawing on interviews with 215 people who crossed the Mediterranean to Greece in 2015, our paper challenges this ‘categorical fetishism’, arguing that the dominant categories fail to capture adequately the complex relationship between political, social and economic drivers of migration or their shifting significance for individuals over time and space. As such it builds upon a substantial body of academic literature demonstrating a disjuncture between conceptual and policy categories and the lived experiences of those on the move. However, the paper is also critical of efforts to foreground or privilege ‘refugees’ over ‘migrants’ arguing that this reinforces rather than challenges the dichotomy’s faulty foundations. Rather those concerned about the use of categories to marginalise and exclude should explicitly engage with the politics of bounding, that is to say, the process by which categories are constructed, the purpose they serve and their consequences, in order to denaturalise their use as a mechanism to distinguish, divide and discriminate.     

伊斯兰学者刘智的"元气"与日本儒者伊藤仁斋的"一元气"思想——朱子学"理"、"气"学说的批判与重构

在"文明间对话"被各国学界极为重视的当代,特别值得关注与研究的是,17-18世纪的回儒学与日本德川儒学之间的具有价值和意义的对话.刘智和伊藤仁斋是同时代不同文化背景的两位思想大师,同时受到朱子学影响,并吸收融合而产生出自己独特的思想体系.本文将探讨这两位思想家对朱子学"理"、"气"思想的重构特色.进一步想说明,不同文化...     

The changing configurations of self-(m)other dialogue in North Cyprus

This paper deals with issues of identity, nationalism, postcolonialism, and self-other relations with a focus on a period of transformative events in North Cyprus. It notes how nationalism has been the dominant means of identification for Cypriots in their modern history, and argues that unless weakened and supplanted by a radically pluralist democracy, nationalism imagines one's identity as an indivisible unity and has no place for different others within the nation. However, a pressing relationship with others and otherness is no stranger to Cypriots either, which makes it clear that the border that defines the ‘we’ of such nationalism is, at the same time, the line that divides the self intrinsically, indicating the otherness of the self or its alterity. Subjectivity involves subjection to the other.     

热贡鲁若中"玛泽"与藏族历史的渊源关系

文章从历史学、宗教学、民俗学等角度,将流行于黄南藏族自治州同仁县隆务河流域的六月会主体节目之一"玛泽"的文化内涵进行了新的探讨,并就"玛泽"节目的历史和宗教渊源关系,民俗形成过程,以及对军事、生产活动中的意义提出了自己的看法.     

三江源自然保护区生态旅游开发的SWOT分析

本文就三江源自然保护区开发生态旅游产品的可行性及发展潜力,运用SWOT分析模式进行客观分析,并得出三江源开发生态旅游产品是实现该地区可持续发展的最佳途径。     

Changing patterns of mobility,citizenship and conflict in Indonesia

ABSTRACT

Mobility and migration are inherent ingredients of Indonesian cultures. In an archipelago with thousands of islands of various size, character and nature, mobility is an important means to make a living and to survive by migration. The right to free movement in Indonesia is constitutionally granted. It can create mobility and give expression to equal citizenship rights at the same time as it can trigger the enforcement of borders among cultural groups and the ethnification of local and regional politics. Mobility thus always comes along with immobility. Physical mobility of one group of people might cause immobility of another group or it might create cultural and political immobility in the same group. In places such as Eastern Indonesia, people have developed reciprocal means to integrate newcomers. Whereas the immigrants are usually disadvantaged citizens with regards to land and customary rights, those living in the area for generations have nonetheless become integral parts of quite peaceful local settings, one way or the other. The advancement of decentralization, democratization and direct elections of political representatives can lead to political empowerment, the promotion of ethnicity as election capital and changing patterns of belonging. This paper illustrates these ambivalences by looking at mobility in Indonesia more generally and how changing national policies and laws lead to reinterpretations of mobility patterns and trigger changes in relations between local population groups and existing mechanisms of cultural and political inclusion and exclusion. Butonese migrants in Maluku will here serve as a case study.     

Governing multicultural Brussels: paradoxes of a multi-level,multi-cultural,multi-national urban anomaly

ABSTRACT

Updating our earlier work on Brussels as the paradigm of a multi-level, multi-cultural, multi-national city, and in the context of Brussels’s recent troubled emergence as the epicentre of violent conflict between radical political Islam and the West, this paper sets out the paradoxical intersection of national (i.e. Flemish and Francophone), non-national and ethnic minority politics in a city placed as a multi-cultural and multi-national ‘urban anomaly’ at the heart of linguistic struggle of the two dominant Belgian communities. Brussels is one of the three Regions of the Belgian federal model alongside Flanders and Wallonia. It is also an extraordinarily diverse and cosmopolitan city, in which a mixed language Belgian population lives alongside very high numbers of resident non-nationals, including European elites, other European immigrant workers, and immigrants from Africa and Asia. After laying out the complex distribution of power and competences within the Belgian federal structure, we explore whether these structures have worked over the years to include or exclude disadvantaged ethnic groups. To better understand these processes, we introduce our view of the multi-level governance perspective.