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Stabat Mater Zbigniewa Bujarskiego w kontekście tradycji gatunku

100%
Borowiecka R.
Aspekty Muzyki
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2014
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vol. 4
11-29
EN
The Christian religion, since the beginning of its times focuses on contemplating the circum-stances of Christ’s death. The scene of Mater dolorosa found its literary expression in the words of a medieval poem Stabat Mater dolorosa. The text became part of the Church liturgy as a sequence and hymn and distinctly entered the music art world. Through compositions, the authors passed on both the creed of Christian faith as well as personal experiences related with the search for the purpose of life and death in the face of a tragic situation. Bujarski’s Stabat Mater was composed following an “external inspiration” (a commission), but it was preceded by a profound “internal inspiration”. The author wrote the composition to the Polish philological translation of the sequence, because he wanted his work to be a very personal statement as close as possible to his deepest feelings. In Stabat Mater, the composer refers to an oratorio and cantata genre creating a choir and orchestra composition. The relations between choir and orchestra set in the history of interpretations are reversed in Bujarski’s composition, i.e. instru-mental music seems to be in the foreground, and the vocal parts only bring further clarification of semantic contents. The author captured the scene with Mater Dolorosa as if in the frames of a paint-ing: within one cohesive whole he provided the course of his work with a three-part layout with re-prise features. Listening closely to Stabat Mater it is impossible not to get the impression that music carries with it quasi-painting features, playing out between the darkness of the Golgotha’s drama and the light of hope coming from the Resurrected Jesus. Colour (an essential feature of Bujarski’s music) and space-time are often shaped in contrast with each other, as if in a chiaro-scuro effect. Bujarski in his “end-of-the-century” work expressed the entire complexity of time in which he lives (fear, tragedy), but he also confirmed his Christian attitude which he represented from the very beginning of his creative path (he pointed to hope and love). Stabat Mater constitutes also a fervent prayer full of humility and trust. It seems as well that in Stabat Mater, through the tragedy of God-man crucified for man’s misdeeds, Bujarski expressed a man of his generation. By referring to the great sacral tradition and through a highly individual musical interpretation, the composer once again discovered “veiled and lost values” and set out the right path for man, leading towards hope, towards the highest Truth.
2
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Muzyka polska w repertuarze Leopolda Stokowskiego

75%
Łapeta O.
Kwartalnik Młodych Muzykologów UJ
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2016
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issue 1(28)
32-51
EN
Nowadays, Leopold Stokowski is recognized as one of the most im¬portant conductors of the 20th Century. The artist was very proud of his Polish origin and conducted twenty two compositions written by eleven Polish composers, including Chopin, Wieniawski, Fitel¬berg, Szymanowski, Tansman, Szabelski, Moniuszko, Lutosławski, Panufnik, Jarecki and Paderewski. During his career Stokowski visit¬ed Poland four times. The first two visits (1924 and 1958) were private. The conductor’s first Polish concert took place in Warsaw in May 1959 – on this occasion Stokowski conducted Lutosławski’s Symphony No. 1 and Szymanowski’s Stabat Mater. The press praised Stokowski for bringing from the orchestra his own rich sonorities and for his great sensitivity, and at the same time criticized him for lack of for¬mal discipline. Also Lutosławski was dissatisfied with Stokowski’s interpretation. Stokowski conducted in Poland also in May 1960, when he gave a couple of concerts in Zabrze and Bydgoszcz. Both programmes included compositions by Polish composers – Szabelski and Moniuszko. The conductor was also a close friend of Andrzej Panufnik. Stokowski collaborated with Panufnik when conducting his Symphony for peace and later led the world premiere performance of revised version of the work, entitled Sinfonia Elegiaca. He also con¬ducted Sinfonia sacra and two other world premiere performances of Panufnik’s works – Katyń Epitaph and Universal Prayer. Stokowski recorded some of Polish compositions – both in studio and during concerts. Some of these performances are still unpublished (Fitel¬berg’s Polish rhapsody, Moniuszko’s Fairy tale overture and Szyman¬owski’s Stabat Mater), while others have been published (Panufnik’s Universal Prayer, Lutosławski’s Symphony No. 1 and Szabelski’s Tocca¬ta). Stokowski’s Polish episodes are intriguing and the present study is the first one to bring to light this forgotten episodes from the great conductor’s biography.
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„Błogosławić mnie będą wszystkie pokolenia” (por. Łk 1,48). Muzyczne implikacje kultu maryjnego na przykładzie Stabat Mater G.P. da Palestriny

71%
Kaczorowski R.
Studia Gdańskie
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2017
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issue 40
73-87
PL
Niniejszy artykuł poświęcony jest motetowi Stabat Mater, autorstwa renesansowego kompozytora Giovanniego Pierluigiego da Palestriny. Utwór ten w mistrzowski sposób pokazuje prowadzenie dwuchórowej ośmiogłosowej faktury, gdzie jednocześnie zachowana zostaje istotna dbałość o wyrazistość śpiewanego tekstu. W ten sposób omawiany utwór jest przykładem motetu, który odegrał znaczącą rolę w wykształceniu tzw. stylu kościelnego, zwanego z czasem stylem palestrinowskim. Stabat Mater Palestriny to również przykład, w jaki sposób muzyczna kompozycja może stać się osobistym wyznaniem wiary jego twórcy.
EN
This study is devoted to the motet Stabat Mater,,created by the Renaissance composer Giovanni Pierluigi da Palestrina. This work is a masterly composition for two choirs and eight voices, with remarkable attention paid to the distinctiveness of the text sung. In this way the discussed artwork is an example of a motet which played a significant role in the formation of the “ecclesiastical style”, later called Palestrina motet style. The Stabat Mater of Palestrina is also an example of how a musical composition can become its creator’s personal confession of faith.
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Znaczenia pieśni w wierszu Do obywatela Johna Brown

71%
Nurzyńska-Kozak A.
Tematy i Konteksty
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2022
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vol. 17
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issue 12
122-133
EN
The aim of this article was the analysis of the meanings of song and their transformations in the poem by Cyprian Norwid Do obywatela Johna Brown. As a result of interpretational close-ups (especially to the initial phrase and the climax of this poem) the polysemic song by Norwid appears not only as a lyrical genre, a term synonymous to poetry in general but also as an act with performative and transgressive features leading the lyrical subject – also through a specifically ‘musical’ shaping of this poem – towards the experience of epiphany of sacrum (Marian andChristological motives).
PL
Celem artykułu była analiza znaczeń pieśni oraz ich przekształceń w wierszu Cypriana Norwida Do obywatela Brown. W efekcie interpretacyjnych przybliżeń (szczególnie do frazy inicjalnej oraz momentu kulminacji utworu) polisemiczna „pieśń” Norwida jawi się jako nie tylko  rodzaj utworu lirycznego, określenie synonimiczne dla poezji w ogólności, lecz także jako akt o właściwościach performatywnych i transgresyjnych, prowadzący podmiot wiersza – również na drodze specyficznie „muzycznego” ukształtowania tekstu – ku doświadczeniu epifanii sacrum (motywy maryjne i chrystologiczne).
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„Głos” Karola Szymanowskiego w muzyce Henryka Mikołaja Góreckiego, Zbigniewa Bujarskiego i Grażyny Pstrokońskiej-Nawratil. Muzyka w muzyce – muzyka z muzyki –  muzyka o muzyce. Rekonesans

54%
Stojewska A., Karcz B., Tyrała R., Zając A., Delimat W., Janicki J. J., Malik J., Sterczewska L., UPJPII i., Pasek W., Karcz B., Malik J., Sterczewska L., UPJPII i., Pasek W.
Pro Musica Sacra
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2016
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vol. 14
EN
In the text „Vioce” of Karol Szymanowski in the music of Henryk Mikołaj Górecki, Zbigniew Bujarski and Grażyna Pstrokońska-Nawratil. Music in the music – music from the music – music about the music. Reconnaissance, the author attempts to hear voices of Karol Szymanowski, manifesting at various levels of musical work (a methodological base: intertextuality suggested by Mieczysław Tomaszewski, understood as music in the music – music from the music – music about the music). She presents three chosen musical pieces with the messages of religious, where the influence of the attitude of the composer is most significant. These are: Symphony no. 3 Symphony of sorrowful songs Opus 36 – H. M. Górecki (1976), Stabat Mater to a mixed choir and symphony orchestra – Z. Bujarski (2000) and Magnificat to the soprano vioce, a mixed choir and a symphony orchestra – G. Pstrokońska-Nawratil (2004).
PL
W tekście pt. „Głos” Karola Szymanowskiego w muzyce Henryka Mikołaja Góreckiego, Zbigniewa Bujarskiego i Grażyny Pstrokońskiej-Nawratil. Muzyka w muzyce – muzyka z muzyki – muzyka o muzyce. Rekonesans autorka podejmuję próbę wysłyszenia głosów Karola Szymanowskiego, przejawiających się na różnych poziomach dzieła muzycznego (podstawa metodologiczna: intertekstualność zaproponowana przez Mieczysława Tomaszewskiego, rozumiana jako muzyka w muzyce – muzyka z muzyki – muzyka o muzyce). Przedstawia trzy wybrane utwory o przesłaniach religijnych, w których wpływ postawy kompozytora jest najbardziej znaczący. Są to: III Symfonia „Pieśni żałosnych” op. 36 H. M. Góreckiego (1976), Stabat Mater na chór mieszany i orkiestrę symfoniczną Z. Bujarskiego (2000) oraz Magnificat na sopran, chór mieszany i orkiestrę symfoniczną G. Pstrokońskiej-Nawratil (2004).
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