Search results

1

Chopin and Polish FOLK

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Dahlig-Turek E.

Interdisciplinary Studies in Musicology

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2010

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issue 9

343-356

PL

Although Chopin’s music is continually analysed within the context of its affinities with traditional folk music, no one has any doubt that these are two separate musical worlds, functioning in different contexts and with different participants, although similarly alien to the aesthetic of mass culture. For a present-day listener, used to the global beat, music from beyond popular circulation must be “translated” into a language he/she can understand; this applies to both authentic folk music and the music of the great composer. In the early nineties, when folk music was flourishing in Poland (I extend the term “folk” to all contemporary phenomena of popular music that refer to traditional music), one could hardly have predicted that it would help to revive seemingly doomed authentic traditional music, and especially that it would also turn to Chopin. It is mainly the mazurkas that are arranged. Their performance in a manner stylised on traditional performance practice is intended to prove their essentially “folk” character. The primary factor facilitating their relatively unproblematic transformation is their descendental triple-time rhythms. The celebrations of the bicentenary of the birth of Fryderyk Chopin, with its scholarly and cultural events of various weight geared towards the whole of society, gave rise to further attempts at transferring the great composer’s music from the domain of elite culture to popular culture, which brings one to reflect on the role that folk music might play in the transmission and assimilation of artistic and traditional genres.

2

Nowa muzyka góralska w dobie globalizacji - na przykładzie kapeli „Trebunie-Tutki”

100%

Kłych M.

Studia Etnologiczne i Antropologiczne

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2014

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vol. 14

154-161

EN

Music has accompanied people for thousands of years. It is sometimes necessary partner at work, at play, at rest. With its help the people most fully and most beautifully able to express their feelings. Is folk music still alive or what was left of the old tradition of music-making can still grab us and amaze? Is it possible to develop creative Polish folk? In recent years, there are clear relapse intotraditional music, you can even talk about the Renaissance.

3

Maria Małanicz-Przybylska, „Bez muzyki, bez śpiewu nie ma świata”. Muzyka w Wilamowicach, Warszawa 2019 Wydział „Artes liberales” Uniwersytetu Warszawskiego, ss. 228. ISBN 978-83-63636-82-1

100%

Grozdew-Kołacińska W.

Muzyka

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2020

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vol. 65

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issue 1

155-162

4

Uhe pilliloo kolm versiooni

88%

Jussufi G.

Mäetagused

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2013

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vol. 54

139-168

EN

Kandle-Juss, a simple, almost illiterate folk musician, was important for his own generation. With the disappearance of these people, Juss with his music also disappeared from the scene. Eduard Tubin is a worldwide known composer. His Kandle polka (zither polka) stands on its own when compared to his widely acknowledged piano works. Leida Idla has not considered herself as a composer, nor has anyone else. Her short pieces have purposeful characteristics and are only known by a small circle of enthusiasts of Ernst Idla’s methods. When comparing the three versions of polka tune, it can be seen that all of them – Eduard Tubin’s Kandle polka, Leida Idla’s Ringliikumine (circle move), and Kandle-Juss’s Vana polka Saaremaalt (old polka from Saaremaa) – are each a shining example of their genre. It might be questionable if we should compare a folk musician with a skilful improviser, and even more so with a famous composer. Kandle-Juss was not skilled enough to do much else than create a harmonic accompaniment to a melody. On the other hand, we have to admit that both Leida Idla and Eduard Tubin did exactly the same with that very same piece. They all had a specific purpose: one used the kannel (zither), the others – the piano, to enrich the melody. Kandle-Juss’s natural talent is in no way inferior as compared to that of professionals.

5

Menuet v české lidové hudbě : analýza a hudební typ

88%

Vejvoda Z.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2016

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vol. 103

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issue 4

597-622

EN

The long-term research of the characteristics of Czech folk dance melodies reveald that the songs and instrumental melodies from the collections from the 19th and 20th centuries be divided into several distinct musical groups. Besides the already described types of triple meter, “round and round”, „ländler“, „mazurka“ or polonaise-like rytmical.melodical structures there is also a distinctive musical type, minet or folk minuet. The present study aims to confi rm the subjectively perceived musical quality of Czech minets through the method of computer structural analysis and to present them in the context of so far published historical researches and musicological analyses

6

Kolberg’s opinions on changes in the choice of instruments in 19th century folk music

88%

Przerembski Z. J.

Musicology Today

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2014

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vol. 11

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issue 1

EN

In the second half of the 19th century, when Oskar Kolberg conducted his folkloristic and ethnographic work, folk song and music were still alive and, to a great extent, functioned in their natural culture context. However, already at that time, and especially in the last decades of the century, gradual changes were taking place within folk tradition. Those changes were brought about by industrialization and factors in the development of urban civilization, which varied in intensity depending on the region. Folk music was also influenced by those changes and they themselves were further fuelled by the final (third) Partition of Poland by Austria, Prussia and Russia, declared in 1795 and lasting till the end of World War I. Oskar Kolberg noticed and described changes in the musical landscape of villages and little towns of the former Polish Republic in the 19th century, as well as in the choice of instruments. To be quite precise, musical instruments are not featured as a separate subject of his research, but various references, though scattered, are quite numerous, and are presented against a social, cultural and musical background, which provides an opportunity to draw certain conclusions concerning folk music instrumental practice. However, changes in the makeup of folk music ensembles resulted in the disappearance of traditional instruments, which were being replaced by the newer, factory-produced ones. This process worried Kolberg and he noticed its symptoms also in a wider, European context, where bagpipes or dulcimers were being supplanted not only by “itinerant orchestras” but also by barrel organs or even violins. Writing about our country, Poland, he combined a positive opinion on the subject of improvised and expressive performance of folk violinists with a negative one on clarinet players and mechanical instruments. Summing up, the musical landscape of Polish villages and both small and larger towns was definitely influenced in the 19th century by the symptoms of phenomena which much later acquired a wider dimension and were defined as globalization and commercialization. Sensing them, Oskar Kolberg viewed the well-being of the traditional culture heritage with apprehension.

7

Parimusmuusika moiste ja kontseptsiooni kujunemine Eestis

88%

Sarg T., Johanson A.

Mäetagused

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2011

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vol. 49

115-138

EN

In the 1990’s a new term pärimusmuusika (~‘traditional music’, literally ‘inheritance music’) has emerged in Estonia. The term was invented to stand for English traditional music, but its content is also close to world music, ethnic music, roots music and of course, to an older term rahvamuusika (‘folk music’). In the present study the development of the term pärimusmuusika will be analysed on the basis scholarly writings, journalese and memories of the authors. The theoretical basis for this analyse constitutes an idea that a term reflects a conception, so the changing terms indicate changes in music and its conceptualising. The older term rahvamuusika ‘folk music’ emerged in the early 1900’s and stood for rural music texts developed in oral tradition. In the 1960–70’s under the influence of Anglo-American folk music revival started a “new folk music” style (called folkmuusika) in Estonia, it meant mainly songs with profound lyrics accompanied on acoustical instruments, firstly guitar. As there was lack of Estonian term for that music style, and also for English traditional, an Estonian composer and musicologist Valter Ojakäär offered the term pärimuslaul, -viis (~‘traditional song, melody’) in 1986. The term pärimusmuusika put into circulation firstly as the title of the Viljandi Folk Music Festival in 1994 Viljandi Pärimusmuusika Festival and spread with the growing popularity of the Festival. The term pärimusmuusika stands for both old rural music styles and their adaptations (folk-rock, art choir music, etc.) in Estonia, to emphasise the continuity of local ethnic music tradition. Those ethnic styles are not referred to as ‘popular music’ (populaarmuusika), because this term refers to the Western influences; nor as ‘folk music (adaptations)’ in order to distinguish them from oldfashioned styles of secondary folklore, including clichés of staged folklore performances, folklore as low vulgar pastime, ideological adaptations made according to Soviet ideology, etc. So the conception of ‘inheritance music’ reflects a little bit opposite tendency freshly to revive the old Estonian ethnic music tradition and to mix it with contemporary music styles. Instead of ‘external authenticity’, i.e. punctual imitation of old sound recordings (or transcriptions), musicians try to catch ‘internal authenticity’, i.e. intuitive (re)creation of ethnic music.

8

Identity Representations: How Did the 1979 Iranian Revolution Affect Kurdish Folk Music?

75%

Prévost L.

Interdisciplinary Studies in Musicology

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2021

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issue 21

75-92

EN

The following paper constitutes a part of my master thesis on the consequences of the 1979 Iranian Revolution on Kurdish folk music. The strong identity claimed by the Islamic Republic of Iran and particularly by Ruhollah Khomeini led to an obscuration of the Iranian cultural plurality, dominated by the Persian culture. Iranian music is often understood as Persian music while regional genres were confined to small areas. The domination of folk and regional identities by institutional, more-erudite identities is not limited to Iran but can be observed worldwide; however, the restricted access to music and research in the years following the Iranian Revolution enhanced this tendency in the country. In other words, vernacular genres including Kurdish folk music were denied a global presence and are still overshadowed by the dominance of classical music. Academic works made shortly after the revolution by important figures such as Jean During highlights a confusion between what was intended as folk music by the Kurdish population and what was perceived as such by foreign researchers. For this reason, the distinction between vernacular and classical music is still enforced nowadays, leading to an increasing gap between Persian culture and that of Iranian minorities. Furthermore, with Kurdish folk music being a regional genre and as political conflicts arouse between Iranian Kurds the Islamic Republic of Iran after 1979, Kurdish music is often perceived through a political lens only, denying the variety of reasons a genre may become popular and reducing music to a mean towards an objective. Through the perception of Kurdish folk music, this paper interrogates how political conflicts and cultural hegemony in music affects the representation of vernacular identities and seeks to explore how this participates in the discrimination of minorities.

9

Lidový hudebně-taneční projev jako scénický tvar – folklorní soubory v českých zemích v péči jedné instituce

75%

Stavělová D.

Národopisná revue (Journal of Ethnology)

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2015

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vol. 25

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issue 4

294 - 306

EN

The study is a probe into the world of contemporary folklore creation in the Czech lands – quite a young stage genre focused on stage adaptation of folk songs, instrumental compositions and dance, and their transition to the language of the theatre setting. The study is based on the assessment of a series of six biennial shows of folklore ensembles. This series was assessed by means of an analysis of video-records and programme brochures from the perspective of a participant and assessor of the particular years. We were interested in which directions the artistic creation of ensembles, inspired by folklore, is going, which transformations can be observed within this period of twelve years altogether and which issues have remained unchanged from the first attempts to demonstrate folk musical and dance culture on stage. The study is not aimed at an unequivocal classification of all these ways of stage work and topics. In contrast, the author tries to point out the overlaps of diverse views of the same matter, the combination of more approaches which can intersect within a single creative efforts. She tries to capture the tendencies that are safeguarded, transformed or newly discovered within this creative environment. The role of an appropriated institution (the National Information and Consulting Centre for Culture NIPOS-ARTAMA) is emphasized here. This institution provides the participants with an environment perceptive to their utterance, offers various feedback and motivates the participants for their further deeds.

10

Druhé životy lidové hudby : folklorní hnutí jako pojítko mezi tradicí a individuální tvořivostí

75%

Kratochvíl M.

Hudební věda (Musicology)

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2017

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vol. 54

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issue 4

455-466

EN

This study is devoted to the phenomenon of the contemporary revival of folk music, to questions of the approach to its various forms, and to relationships with the organized folklore revival movement. It employs the theoretical concepts of Christopher Small and Thomas Turino, which allow the linking of music with the context in which it is performed. Three examples of the present-day revival of folk music in the Czech Republic are used to show how the same music can be employed for very different goals. Besides these difference, it also draws attention to the role of the organized folklore movement, i.e. a network of ensembles, festivals, and other institutions. The influence of this movement can be found in most forms of the revival of folk music, where it manifests itself both as a source of music education for the participants and as a regulatory instrument for evaluation of what elements are or are not understood as permissible.

CS

Studie Matěje Kratochvíla je věnována fenoménu současného návratu folklorní hudby. Na základě teoretického konceptu Christophera Smalla a Thomase Turina se autor zabývá problematikou propojením hudby s kontextem, v němž je provozována. Ilustruje to na třech příkladech ze současné folklorní scény v České republice, na nichž dokládá, jak rozdílný výsledek má způsob a kontext použité téže hudby.

11

НЕМАТЕРІАЛЬНА КУЛЬТУРНО-ІСТОРИЧНА СПАДЩИНА РЕГІОНУ ЯК ЕФЕКТИВНИЙ ЗАСІБ ФОРМУВАННЯ ХУДОЖНЬО-ЕСТЕТИЧНОГО СМАКУ ДІТЕЙ МОЛОДШОГО ШКІЛЬНОГО ВІКУ

75%

Блудова Ю.

Педагогічні науки: теорія, історія, інноваційні технології

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2016

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issue 2(56)

115-123

EN

Aesthetic education and formation of artistic and aesthetic taste is important for personal development and for strengthening the role of the aesthetic values of the cultural heritage of carriers. The acquisition by the younger generation of social experience of human existence with the development of the spiritual, highly moral, aesthetic values of culture involves the mastery of the world and folk art, and the development of a sense of beauty, the ability to understand and appreciate the work of art is regarded as one of the objectives of the national educational system. Approaches to aesthetic education and formation of artistic and aesthetic taste need such forms and methods that are the most actively attracted to sources of regional culture. The most effective basis, in our opinion, is a study of the intangible cultural heritage, because it combines artistic heritage, folk art, family and the whole people traditions, folklore, folk treasure, poetic creativity, choreographic art, etc. Cultural and historical heritage of the region that accumulates a huge historical, spiritual, aesthetic experience, is extremely important for the development of artistic and aesthetic culture, education of the senses, formation of the artistic and aesthetic taste, culture, life, work, human relationships. Thus the values inherent in it, is a unique, proven age-old wisdom. Intangible cultural and historical heritage of the region is an effective form of artistic and aesthetic taste of children of primary school age. For intangible heritage include the language, folklore, folk music, folk choreographic art. Only enriching spirituality, learning language, folklore, art and values of cultural and historical traditions of his people, the child can appreciate human values and spiritual achievements of other nations. Therefore, in the school system in the educational process there should be implemented a series of effective forms and methods of the study of the regional cultural heritage for the formation of artistic and aesthetic taste of pupils at folk traditions, art, cultural and historical achievements of the region as the most valuable thing for centuries formed wisdom and culture of the people, should be part of the system of upbringing and education of the modern school.

12

Bazhenov A. I. Ukrainian “music” (on the example of the violin miniature by I. F. Karabits “music”)

75%

Rіabinin A.

Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe

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2023

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issue 10(3)

55-60

EN

The Ukrainian creative galaxy of outstanding Ukrainian composers and performers has forever entered its history into the world treasure of musical creativity. Respect for the history and revival of Ukrainian musical art revives a new generation in the spirit of dignity and pride for the country. On the example of the work of Ukrainian professional masters, a new page of deep understanding of the identity of the nation and the purpose of society is revealed, there is a definition of the importance of preserving the Ukrainian musical treasure, both composer and performing. The main principle of the creative combination “composer-performer-listener” is to highlight the beauty of the country where you live. Historical memory, folk wisdom, Ukrainian identity, the beauty of the nature of the Ukrainian corner, melodious songs and national traditions, all the colors of the nationality are at the heart of Ukrainian composers. Executive professionalism and sensual perception of the violinist’s music provides an even more colorful trend for the listener. The article analyzes the combination of the disclosure of the composer’s idea and performance. The play “Music” by Ivan Fedorovich Karabits for solo violin fully corresponds to the semantic meaning of the concept of “music”, corresponding to all folklore folk traditions, revealing the violinist and his violin. The images are multifaceted, boundless; Pictures of everyday life, love songs, folk tales and legends, Ukrainian songs, the beauty of the native land, the history of the Motherland, the courage of brothers, etc. All stages of the program are a common understanding of the deep, essential and significant contribution to the creation of the form, principles and content of the work. And the main purpose of a piece of music is to understand the composer’s intention and musical idea of both the performer and the one for whom he reveals the beauty of the play “Music”, which is simply an example of the possibility of improvisation. Listening to music performed by an outstanding Ukrainian violinist, you really feel the master, Ukrainian “music”, a real Ukrainian. Understanding the work has recently become a hot topic for research. It is the psychological and emotional possibilities of human qualities that are studied by a fairly new concept of scientific musicology, musical hermeneutics. The combination of the outstanding violinist Anatoly Ivanovich Bazhenov and the talent of expressing his thoughts on the musical palette of the Ukrainian composer of our time Ivan Fedorovych Karabits carries the beauty and pride of Ukraine, especially in a difficult time for our country, when there is a war. Such music and performances raise the national spirit and the desire to win.

13

Z badań nad słownictwem muzyków ludowych środkowej Polski

63%

Sławińska-Dahlig E.

Łódzkie Studia Etnograficzne

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2018

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vol. 57

EN

This article focuses mainly on the language of folk musicians and the vocabulary they use in relation to their own music (performance practice, musical instruments, folk musicians,repertoire, musical education, etc.). This text represents a survey of the principal thematic areas and the vocabulary most often appearing in interviews with folk musicians, including terms for the criteria of correctness in musical practice, as well as properties regarded as positive or negative. There is also a wide range of terms that are crucial to reflection on traditional folk music (incl. ‘weeping’, ‘taste’ and ‘accent’). I will also look at the life of a folk violinist, illustrated by an autograph manuscript of the life story of the Rawa violinist Stanisław Skiba (1932–2015). This articlewas based on the author’s interviews with twenty three folk violinists from central Poland, mostly from Łódź voivodeship, born in the years 1921–1954. Taking account of musicians’ comments, opinions and vocabulary provides insight into their way of thinking and their worldviews, and it also enhances our knowledge of the musical culture of central Poland.

PL

Głównym tematem artykułu jest język muzyków ludowych i używane przez nich słownictwo w odniesieniu do muzyki tradycyjnej (praktyki muzycznej, instrumentów, wykonawcówmuzyki ludowej, repertuaru, edukacji muzycznej itp.). Uwzględnianie komentarzy, opinii i określeń muzyków pozwala poznać ich sposób myślenia i światopogląd, a także wzbogaca wiedzę o kulturze muzycznej środkowej Polski. Tekst jest przeglądem głównych zakresów tematycznych i wyrażeń pojawiających się najczęściej w wypowiedziach muzykantów. Są to np. określenia definiujące kryteria poprawności w praktyce muzycznej, właściwości uznawane za walory bądź defekty, ponadto różnego rodzaju pojęcia istotne w refleksji o muzyce ludowej (m.in. płacz, smak, akcent). W artykule został też przedstawiony życiorys skrzypka ludowego Stanisława Skiby (1932–2015). Artykuł powstał na podstawie wywiadów autorki z 23 skrzypkami ludowymi środkowej Polski, głównie z województwa łódzkiego, urodzonymi w latach 1921–1954.

14

Muzyka tradycyjna i folkowa w Polsce – dialog międzykulturowy vs. hermetyzacja swojskości

63%

Grozdew-Kołacińska W.

Łódzkie Studia Etnograficzne

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2018

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vol. 57

EN

The author discusses the issue of extreme socuio-cultural attitudes observable in the city milieus associated with traditional and folk music in Poland. He presents them in the context of two categories: those of “homeliness” and “multiculturalism”, pointing to the signs of a hermetic stance towards some universal values derived from the musical heritage, as well as to the ideologization of those values and an instrumental approach to them. He also discusses the problem of the superficial nature of the knowledge concerning the sources of both native and foreign musical traditions that constitute the inspiration and the basis for artistic practices. He also gives examples of “good practice” in the area of intercultural dialogue in the areas of traditional music and music inspired by it.

PL

Autorka podnosi problem skrajnych postaw społeczno-kulturowych obserwowanych w środowiskach miejskich związanych z muzyką tradycyjną i folkową w Polsce. Ukazuje je w kontekście dwóch kategorii: „swojskości” i „międzykulturowości”. Wskazuje na przejawy hermetyzacjipewnych wartości uniwersalnych, płynących z muzycznego dziedzictwa kulturowego, jak również na ideologizację oraz instrumentalne ich traktowanie. Porusza także problem powierzchowności wiedzy w zakresie źródeł tradycji muzycznych (rodzimych i obcych), stanowiących inspiracje i podstawy działalności artystycznej. Autor również przykłady „dobrych praktyk” w zakresie międzykulturowego dialogu w sferze muzyki tradycyjnej i nią inspirowanej.

15

Tańce i melodie flisackie w zbiorach Oskara Kolberga

63%

Miśta R.

Zeszyty Wiejskie

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2021

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vol. 27

231-253

EN

In the article, I studied the notations from Oskar Kolberg’s collection of folk tunes (their names, locations, and rhythmical features). The observations were confronted with various theses (coming from ethnographical literature) about conditions of 19th century raftsmen cultural transmission and differentiation.

PL

W artykule przeanalizowano zapisy melodii flisackich ze zbiorów Oskara Kolberga: ich opisy, noty lokalizacyjne i własności rytmiczne. Obserwacje skonfrontowano z opisywanymi w literaturze etnograficznej potencjalnymi uwarunkowaniami obiegu i różnicowania się folkloru muzycznego flisaków w XIX w.

16

The muzykant as a product of nature and of culture

63%

Przerembski Z. J.

Interdisciplinary Studies in Musicology

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2009

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issue 8

119-136

PL

The article considers of the relations between nature and culture in reference to the traditional (folk) musician (‘muzykant’). His functions went beyond the strictly musical. Historical and ethnographical sources mention his supernatural abilities, his sacred and magical activities. He has been ascribed magical power, allowing him to influence the forces of nature and people’s health. The powers of him were believed to derive from his metaphysical practices and connection to nature. Some times he was accused of having links with demonic creatures. His ritual function, possibly taken over from the priests or shamans of pagan cults, endured in folk rites. In the rites of passage (during some family and annual ceremonies), in times of transition, places of crossing, traditional (folk) musician can take part in making a ritual din, believed as an effective manner against to demonic powers. It was a music awry, parody of music, eyen its inversion - a sort of ‘anti-music’, performed on ‘antiinstruments’, or on simple instruments.

17

Hudební typologie tanečních nápěvů českých lidových písní (na příkladu Erbenovy sbírky)

63%

Vejvoda Z.

Hudební věda (Musicology)

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2017

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vol. 54

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issue 3

319-362

EN

This study presents a proposed dance-music typology of Czech folksong melodies on the basis of the structural analysis of the musical material in Nápěvy prostonárodních písní českých (Melodies of Czech Folk Songs, 1862) by Karel Jaromír Erben, taking into consideration earlier studies on songs and instrumental melodies from Czech collections of the nineteenth and twentieth centuries. It presents the results of comprehensive musical analysis of Erben’s notations with respect to melody and rhythm, musical form, meter, tempo, text structure, and declamation.

CS

Studie Zdeňka Vejvody je věnována české lidové taneční hudbě. Autor se zaměřuje na strukturální analýzu hudebního materiálu ve sbírce " Nápěvy prostonárodních písní českých", kterou v roce 1862 publikoval Karel Jaromír Erben. Analyticky se zabývá způsobem Erbenovy notace ve vztahu k melodii a rytmu, hudební formě, metru, tempu, textové struktuře a deklamaci.

18

Antymuzyka i antyinstrumenty w tradycji kulturowej ziem polskich

63%

Przerembski Z. J.

Muzyka

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2021

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vol. 66

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issue 2

121-140

EN

Apart from sonic manifestations belonging to the sphere of music as broadly conceived, the musical tradition transmitted orally through the generations from master to pupil, without the agency of writing (and music notation in particular), also comprises a phenomenon referred to as anti-music, usually performed during various rites of passage. Anti-music is part of the wider notion of ritual noise, conceived as acoustic activity initiated for apotropaic purposes. It is poles apart from those sonic phenomena conventionally regarded as music. In traditional culture, anti-music is associated with ritual time, which constitutes a reversal of ‘ordinary’ non-ritual time. For centuries, in Polish and European culture (and also that of other continents), there was a conviction that various loud sonic manifestations belonged to the broad spectrum of means for protecting people against evil forces, which were supposedly more active in places and times which cultural ethnology and anthropology interpret as borderline or transitional, distinguished by the suspension of the previously existing order, a return to primaeval chaos and an opening-up of contact with the otherworld. Ritual noise could also be a part of various customs and rites belonging to the annual cycle, such as carolling, Mardi Gras, mid-Lent, Easter and spring celebrations, Midsummer Night, harvest festivals and All Souls’ Day. Within the cycle of human life, rites of passage were associated with birth, sexual initiation, marriage and death. The places considered as points of transition included local boundaries and crossroads, but also wildernesses, graveyards, hills and big trees. Ritual noise or anti-music can take vocal, instrumental or, more frequently, quasi-instrumental forms, using various sound-producing tools or even random objects, as well as anti-instruments, which are a parody and a contradiction of ‘normal’ instruments. Such anti-instruments include, first and foremost, the so-called devil’s fiddle and the Kashubian friction drum called the burczybas.

PL

W tradycji muzycznej należącej do jej niepisanego nurtu, przekazywanego międzypokoleniowo, w relacji mistrz – uczeń, bez pośrednictwa pisma (zwłaszcza nutowego), oprócz manifestacji dźwiękowych mieszczących się w szeroko pojętym zakresie muzyki, istniało zjawisko określane mianem antymuzyki, rozbrzmiewającej zazwyczaj podczas różnego rodzaju rytuałów przejścia. Antymuzyka zawiera się w szerszym pojęciu wrzawy obrzędowej, rozumianej jako aktywność akustyczna inicjowana w celu apotropaicznym. Stanowi ona odwrotny biegun zjawisk dźwiękowych, które konwencjonalnie przyjęło się uważać za muzykę, stanowiąc wobec niej swego rodzaju opozycję. Antymuzyka związana jest w kulturze tradycyjnej z czasem obrzędowym, będącym odwróceniem czasu „normalnego”, nieobrzędowego. W kulturze polskiej i europejskiej (ale też innych kontynentów) od wieków utrzymywało się przekonanie, że różnego rodzaju głośne manifestacje akustyczne należą do szerokiego spektrum zabiegów ochronnych przeciwko złym mocom, które, jak wierzono, miały wykazywać wzmożoną aktywność w czasie i miejscach interpretowanych w etnologii i antropologii kulturowej jako graniczne, przejściowe, znamienne zawieszeniem dotychczasowego porządku, powrotem do pierwotnego chaosu i otwarciem kontaktu z zaświatami. Obrzędowa wrzawa mogła też być wzniecana podczas sprawowania różnych zwyczajów i obrzędów cyklu rocznego, m.in. kolędowania, rytuałów zapustnych, śródpościa, wielkopostnych, wielkanocnych, wiosennych, sobótkowych, dożynkowych czy zaduszkowych. W cyklu ludzkiego życia przejściowe były: czas narodzin, inicjacja seksualna, ślub, zgon. Za miejsca przejścia uważano lokalne granice, rozstaje dróg, ale też pustkowia, cmentarze, wzgórza czy duże drzewa. Wrzawa obrzędowa, antymuzyka może mieć postać wokalną lub instrumentalną, a częściej quasiinstrumentalną, z użyciem narzędzi dźwiękowych czy nawet różnych przypadkowych przedmiotów antyinstrumentów, a także antyinstrumentów, będących parodią czy zaprzeczeniem „normalnych” instrumentów. Należały do nich przede wszystkim diabelskie skrzypce i burczybas.

19

Niech gra muzyka – o filmie Andrzeja Barańskiego. Powracający temat

51%

Piątkowska K.

Łódzkie Studia Etnograficzne

|

2018

|

vol. 57

EN

The director Andrzej Barański can be seen as portraying local, mundane life. His oeuvre presents a personal vision of our reality. It is a vision devoid of emotions, Polish myths andRomantic clichés; instead, it is delicate and filled with a detached humour. The artist interprets the world from afar, so to speak; like an anthropologist. Niech gra muzyka (Let the music play) is a 72-minute film consisting of six etudes relating the fortunes of provincial musicians. The narration is unusual, partly realistic, partly fairy-tale; it presents strange happenings in the lives of the protagonists, village musicians, as if they were heroes of folk tales or creatures from folk belief.

PL

Reżysera Andrzeja Barańskiego można nazwać portrecistą lokalnego, codziennego życia. Jego twórczość to indywidualne spojrzenie artysty na naszą rzeczywistość, pozbawione emocji, polskich mitów i romantycznych klisz – natomiast pełne delikatności i zdystansowanego humoru. Artysta interpretuje świat trochę „z oddali” – jak antropolog. Niech gra muzyka to 72-minutowy film składający się z sześciu nowel opowiadających losy prowincjonalnych muzyków. Niezwykła narracja po trosze realistyczna, po trosze baśniowa, przedstawia niesamowite przypadki bohaterów – wiejskich grajków, jakby byli bohaterami ludowych wierzeń i opowieści.

20

PRAKTYCZNE ZASTOSOWANIA TEORII PEDAGOGIKI MIĘDZYKULTUROWEJ W EDUKACJI MUZYCZNEJ

51%

Chaciński J.

Ars inter Culturas

|

2015

|

issue 4

13-30

EN

The primary goal of this essay is to describe the connections between intercultural pedagogical theory and its practical applications in music education. The author stresses the significance of this particular field of education and its impact on young people. When anchored in a variety of cultures, musical phenomena provide a unique opportunity to initiate students into a world in which the beauty and aesthetic values of the other are experienced and reflected upon. At the same time, they encourage students to engage in a dialogue with the other through non-verbal channels of communication. Intercultural music education usually follows two conceptual models: one centered on activities, such as singing, dance, and playing musical instruments, and the other, focusing on the listening experience to world music. Praktyczne zastosowania teorii pedagogiki... 29 Intercultural music education is typically pursued using folk music as the most primeval form of human activity. Folk music is also used as an inspiration for musical stylization. It must be emphasized that composers often used this source of inspiration to create outstanding musical works. Sacred music provides a unique means to engage with the spiritual sphere inherent in other cultures. This particular form helps to discover aesthetic qualities in music and explore the depths of religious experience in other people, as well as the space of their religion-driven existential pursuits that are exemplified in music.

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Niech gra muzyka – o filmie Andrzeja Barańskiego. Powracający temat

PRAKTYCZNE ZASTOSOWANIA TEORII PEDAGOGIKI MIĘDZYKULTUROWEJ W EDUKACJI MUZYCZNEJ