多元文化背景下高职民族声乐教学模式创新

高职民族声乐教学符合高职音乐学专业人才培养需求,民族声乐演唱能力是高职音乐学专业必备职业技能。如何在多元文化背景下的高职民族声乐教学过程中坚持把乐理、乐器、声乐等几门课程理论与声乐演唱实践相结合,边教学边训练使学生掌握声乐演唱的基本技能,使学生的声乐演唱技能符合高职音乐教学的要求、符合高等院校培养专业技能人才的目标,是现阶段高职教学的主要目标。本文从分析目前高职民族声乐课程现状出发,探讨声乐课程改革的措施,探寻多元文化背景下高职民族声乐教学的模式创新。     

多元文化背景下高职民族声乐教学模式创新

高职民族声乐教学符合高职音乐学专业人才培养需求,民族声乐演唱能力是高职音乐学专业必备职业技能.如何在多元文化背景下的高职民族声乐教学过程中坚持把乐理、乐器、声乐等几门课程理论与声乐演唱实践相结合,边教学边训练使学生掌握声乐演唱的基本技能,使学生的声乐演唱技能符合高职音乐教学的要求、符合高等院校培养专业技能人才的目标,是现阶段高职教学的主要目标.本文从分析目前高职民族声乐课程现状出发,探讨声乐课程改革的措施,探寻多元文化背景下高职民族声乐教学的模式创新.     

浅谈民族声乐演唱中京剧唱腔的应用

随着我国民族声乐演唱形式的不断创新与发展,民族声乐演唱中京剧唱腔的引用成为目前民族声乐发展中的一大亮点。通过对京剧唱腔的借鉴与应用,不仅有效提升了民族声乐演唱的艺术魅力与感染力,也进一步传承了我们优秀的国粹京剧艺术。本文通过分析当前京剧唱腔与民族声乐演唱两者之间的差异和对比,对民族声乐演唱中京剧唱腔的应用进行探究。     

民族声乐演唱的审美特质和表现研究

民族声乐是我国特有的声乐艺术形式,而"声、情、字、味"既是民族声乐最鲜明的审美特征,也是衡量演唱水平的重要标准。鉴于此,本文结合演唱实践,从民族声乐演唱的审美特质谈起,对其具体表现进行了思考,以期获得更加深刻的认识,并给更多民族声乐演唱者以启示和借鉴。     

民族声乐演唱的情感分析

民族声乐是在继承和发扬中国传统的演唱艺术风格的基础上,引进和吸收了西方美声唱法的理论和优点,形成的一种具有中国特色的包含科学性、民族性,能够引领时代精神特征的民歌歌唱艺术。本文围绕民族声乐演唱的情感进行分析,提出情感在民族声乐演唱过程中的重要意义和如何在民族声乐的演唱中运用情感。     

戏曲表演技巧在民族声乐演唱中的应用探析

民族声乐是音乐演唱中重要的一部分,它是由声乐演唱、心理调控、音色把握、民族文化等多方面要素的储备才能完成,同时也是一门交叉性较强的音乐学科。在日常的音乐教学中,对学生进行民族声乐教学有时也少不了戏曲表演技巧的相关应用,这些技巧在演唱过程中往往取得良好的效果,同时这也是音乐教师需要深入钻研与探究的一部分内容。本文将针对音乐教学过程中戏曲表演技巧在民族声乐演唱中的应用进行相应探析,对民族声乐的概念进行解读,对民族声乐与戏曲表演的关系以及相关应用进行详细的分析与说明。     

戏曲表演技巧在民族声乐演唱中的应用探析

民族声乐是音乐演唱中重要的一部分,它是由声乐演唱、心理调控、音色把握、民族文化等多方面要素的储备才能完成,同时也是一门交叉性较强的音乐学科.在日常的音乐教学中,对学生进行民族声乐教学有时也少不了戏曲表演技巧的相关应用,这些技巧在演唱过程中往往取得良好的效果,同时这也是音乐教师需要深入钻研与探究的一部分内容.本文将针对音乐教学过程中戏曲表演技巧在民族声乐演唱中的应用进行相应探析,对民族声乐的概念进行解读,对民族声乐与戏曲表演的关系以及相关应用进行详细的分析与说明.     

浅析民族声乐教学中学生演唱的常见问题

随着民族声乐的不断发展,现代观众更高的审美要求,民族声乐在保证自身的地域风格特点的基础上,借鉴了美声演唱的科学方法,使得作品的演唱音域变的更加宽广,难度更大,赋予了民族声乐更鲜活的生命力。随着民族声乐艺术的不断传承壮大。大型晚会的开场序和尾声中都会出现许多传递正能量、歌颂新时代的民族声乐艺术作品。民族声乐特有的旋律、行腔咬字、特有的语言、接地气的表达方式,更加受到中国观众的喜爱。越来越多的学生学习民族声乐,再民族声乐教学中,民族声乐教师就要传递给学生正确的民族声乐概念、民族声乐特点、了解民族声乐艺术发展历程。通过在民族声乐教学当中,及时发现民族声乐学生常见的突出问题,经过教师认真细致的分析研究民族声乐遇到的问题,不断的反复琢磨训练实践,解决民族声乐教学当中的遇到的问题。让民族声乐的路子越来越宽广,越来越通畅。发扬传承壮大民族声乐这么艺术。     

民族声乐中传统戏曲演唱方式的运用分析

民族声乐拥有不同于传统民歌、流行说唱、传统戏曲的演唱方式,它融汇了这些传统演唱艺术的精华,又不死板地按照传统一成不变的发展,在西方演唱艺术中取其精华,融合发展。在时代变迁的如今,人们的审美意识随着社会的不同一直在变化,民族声乐也在寻求自身的发展。本文对民族声乐进行介绍,并对民族声乐中传统戏曲演唱方式的运用进行了分析。     

民族声乐表演的多样性人才培养探析

民族声乐艺术的发展,人才的培养是关键。而民族声乐表演多样性的人才培养,则需要建立在一定原则的基础上,包括文化性、科学性、时尚性,以及进行演唱定位、方式,不同民族演唱的风格和多样文化精神内涵的体现等。     

满族民间音乐与京剧音乐交融

中国京剧唱腔音乐从孕育到形成时,具有多种因素。从满、汉民族文化交融这一历史文化背景下去审视京剧的形成,可发现京剧唱腔中融入的满族民间音乐音调色彩。     

对21世纪蒙古族民族声乐的思考

21世纪是世界经济趋向一体化的时代,文化发展应该加强民族化、本土化。蒙古族音乐资源丰厚,这是发展民族声乐的基础。只有民族的,才是世界的。     

达斡尔族艺术及其研究现状

达斡尔族人民创造了自己特有的物质文明和精神文明,达斡尔族艺术是其中重要的组成部分。在音乐、舞蹈、器乐、曲艺、工艺美术,造型艺术等诸多领域无不反映着达斡尔族的民族审美价值取向。对达斡尔族艺术研究的现状及主要成果的客观认识、评价;对所存在问题的恰当分析,寻找相应的解决办法,是本文关注的要点。     

贵州彝族传统情歌（曲谷）的音乐特色

Being one of the most ancient eth-nic groups in China, the ‘Yi’ have a long history and an abundant culture. Yi folk songs, which are widely sung in many regions of China, have vari-ous forms and styles. These folk songs reflect the lengthy history of the Yi society; indeed they ex-press the happiness and misery, the dreams and desires of the Yi people. Within this context, this article focuses on‘Qugu’ which is a unique type of music belonging to the Yi people. In fact most Yi people of Guizhou live in the Wumeng Mountains. In their quest for survival, over time the Yi had developed a series of natural worship rites which became one of the sources of their traditional mu-sic. In addition, Yi people formed a unique way to express their love: in times past they developed a tradition of singing in the mountains and forests as to convey their love to their beloved;the‘Qugu’ is one of these Yi’ s traditional love song genres.‘Qugu’ means ‘singing’ and this genre has its own social functioning. According to traditional Yi culture and habits, a ‘Qugu ’ should not be sung in front of parents, brothers, or other rela-tives;instead it should only be sung in a place sur-rounded by mountains and forests and on certain singing sites, called ‘Guji’(in Yi language). In most of the Yi settlements, such ‘singing sites ’ were placed far away from the villages, sometimes on flat areas and sometimes in the remote wilder-ness, in forests or caves. The singing activities on those special sites took place according to specific rules and calen-dars. During the so-called ‘singing festival’ peri-od ( from the 1 st to the 15 th day of the 1 st lunar month and on the 5th day of the 5th lunar month), the singing performances were particularly magnifi-cent. People of all ages, young and old, would gather together from all directions and would sing without interruption for several days. Moreover , the singing festival also had certain traditional rites ( ceremonies ) . For example, at the very beginning, certain clan elders or prestig-ious singers would offer wine and water to the‘heavens and earth ’ . After this offering, ‘the soul of the song’ was invited. The Yi people tradi-tionally worship nature and believe in animism, so indeed a ‘Qugu’ also has its own ‘soul’ . There-fore, when the singing festival would commence, they would invite the ‘soul of the song’ to come;this custom is called ‘Guyexi’ in the Yi language. The nextritual would be the ‘Guyidai ’ ( in Yi) , which means‘the settling down of the soul of the song’ at the particular singing site. There are lyrics like:‘If there is no settling down of the soul of the song, then when the next spring comes the sil-ver flowers will sever their roots, the golden flowers will sever their roots, and the singing sites cannot be set up ’ . After the settling down of the soul of the song, the next ceremony would be the ‘Gukoupu’ ( in Yi) or ‘opening of the mouth of the song ’:this basically means the ‘opening of the door of love’ and also indicates the formal beginning of‘Qugu’ activity. All of this shows indeed that the rite of‘Qugu’ is not as solemn as other rites, as in fact the lyrics of ‘Qugu ’ are mostly about love af-fairs and romance. When the‘Gukoupu’ ends, the young people can start to freely sing. There are indeed lyrics like: ‘Three young chaps brought three axes and went into three directions of the universe; they chopped three pine trees, sawed off three boards, made three chairs, and placed these facing three di-rections. They invited girls to take a seat; the girls sat down and sang. The girls invited the chaps to take a seat;the chaps sat down and sang’ . When this‘free singing’ begins, an ‘antiph-onal group singing’ starts at the singing site (‘Gu-ji ’ ); males and females take part in this and stand/sit separately as they all sing in antiphonal style. In the middle there is a ‘go-between ’ in charge of coordination, judging, and passing on information. The males and females sing and ob-serve back and forth. During this process, affec-tions may emerge between a certain male and fe-male. If indeed a guy or young lady takes a fancy to another person, he or she will ask the go-be-tween for help. If the counterpart gives a positive response, then the two will leave the group and go elsewhere to talk and sing. During this ‘antiphonal group-singing’ , each group can allow a certain ‘representative ’ to sing solo;this solo should not be a repeat of some song performed by someone from another group. The young males and females thus can each show off their voices by singing songs with free rhyme, sweet melodies, and serious or deep topics. It is easy to see that this ‘antiphonal group singing ’ provided a major means of romantic communication between young Yi men and women. In fact, the number of songs they could sing as well as the technique used in singing these significantly deter-mined one’ s ability to attract the opposite sex. As a consequence, both males and females were strongly committed to learn to sing, trying their best to master more and better songs. Through learning from their predecessors, they made an ef-fort to improve their singing abilities. As said, traditionally at the beginning of the singing festival, ‘the soul of the song’ would be invited; well, likewise at the end of the festival‘the soul of the song’ should be sent away again. The Yi people believed that if they would not send the soul of the song away, the young would be ob-sessed by affections all the time and even lose their minds. Finally, Guizhou Yi ’ s folk music-generally speaking-has a great variety in content, perform-ance locations, forms, and genres. Moreover, due to the regional differences music styles also vary geographically. All of this makes the multi-colored Yi music even more delightful and appealing. Unfortunately, the entire tradition ( ceremo-nies) of the‘Qugu’ as described above, no longer exists today. The singers who still know these pro-cedures are getting old and eventually will forget these rites. This is a big loss for the living tradition of the Yi culture, and it is a source of grief for those who study Yi culture, in China and abroad.     

关于歌唱艺术的几个问题

歌唱者不仅要有良好的声音素质,还需要学习正确的歌唱方法,掌握适合自己嗓音条件的歌唱技术和适合自己实际情况的歌唱训练,这样的歌唱训练是对歌唱乐器的制作、调理和再整顿的过程。只有经过良好的歌唱训练,才能灵活自如地运用歌唱乐器,使之更适合歌唱艺术表现的需要,发挥歌唱的艺术表现力。就歌唱乐器的使用而言,歌唱技巧是获得歌唱艺术表现力的必要手段,歌唱者必须重视技术的磨练,以求得艺术的完美。     

从咏青诗歌看清代河湟商贸活动

在历代流传下来的诗篇中,歌咏青海的诗歌缕缕不绝,青海地区的历史轨迹,多被文人雅士以诗歌的形式记载下来.本文从清代咏青诗歌为介入,采用"以诗证史"的方法,勾勒出清代咏青诗歌中商贸活动的一些情况.     

村寨歌舞展演的路径选择——元阳县箐口村哈尼族歌舞展演的经济人类学考察

基于四年多对元阳县箐口村哈尼族歌舞展演活动的田野观察,本文简要呈现了文艺队的发展历程及存在的问题,认为从日常生活及仪式中抽离出来的"为展演的"歌舞,在现代旅游背景下已经成为民族文化产品.表达原有价值观念的减弱及经济利益诉求的加大是这些歌舞活动意义变化的基本方面.村民最终成为乡村文化产业发展的主体,展演者报酬递增制度的建立及完善是这类艺术获得发展的重要路径.     

艺术化生存的淡化与侗族歌师的精神皈依——侗歌艺术传承研究系列(七)

在社会转型期,侗族社会以歌唱为重要乐生手段的艺术化生存方式发生了日趋淡化的变化,因而,侗歌艺术传承场域如何实现现代性转型,有侗歌活态仓库之称的歌师为此担当着重任。然而,当下传统型歌师、民间新型歌师、学者型歌师等类型歌师的概念内涵、外延已发生了变化,歌师日常生活状态由于文化市场化操作、利益最大化等诱因的影响亦悄然发生了改变,侗歌艺术传承场域模式也发生了颇具现代性特征的衍化。因此,呼吁传统型、民间新型、学者型等类型歌师重拾歌师精神,皈依侗歌养心论的经典性和神圣性,即提请最受人尊重的歌师①如何实现专注于以歌‘养心’②的歌师精神的崇高性、神圣性和价值归位,为转型期侗歌艺术传承场域的健康发展继续发挥主体性作用,这乃是一个关乎祛魅与复魅③的抉择性的问题及具有现代性启示意义的话题。     

青海撒拉族民间音乐调试旋律分析

青海撒拉族在长期迁徙的历史发展中,受诸民族音乐文化的影响,并吸收了诸民族民间音乐的因素,从而更加丰富了本民族民间音乐的音乐文化,创造了丰富多彩的撒拉族民间音乐。本文在初步阐述撒拉族民间音乐种类和特点的基础上,更进一步地分析论述了撒拉族民间音乐的分类、旋律型态及调式。     

史诗《玛纳斯》域内翻译传播研究

史诗《玛纳斯》属于口头文学,其传播方式有两种:口头传播与文本传播。由于口头传播范围有限,文本传播成为史诗流播范围得以扩大的重要途径。论文探讨史诗《玛纳斯》口头传播局限以及文本传播成因,从史诗的搜集、记录、整理、出版、翻译等方面评述域内史诗文本传播的发生、发展过程,指出对于"活形态"史诗来说,口头传播是其根本特征,但如果缺少文本传播这种方式,史诗很难形成跨民族、跨地区、跨国界传播态势,这对于《玛纳斯》史诗的"世界化"无疑是一种损失和缺憾。