Baroque Music

Music ◽  
2011 ◽  
Author(s):  
Tim Carter

“Baroque” is a style-period in music conventionally identified as the 17th century and the first half of the 18th, i.e., from Claudio Monteverdi (b. 1567–d. 1643) to J. S. Bach (b. 1685–d. 1750) and Handel (b. 1685–d. 1759). It is often divided into “early” (1600–1640), “middle” (1640–1690), and “high” (1690–1750) phases. These various chronological boundaries remain fuzzy, however, and also reflect the prejudices of German and Anglo-American scholarship that might not appeal to, say, French admirers of their musique classique from Jean-Baptiste Lully to Jean-Philippe Rameau, or Spanish devotees of the siglo de oro up to the death of Pedro Calderón de la Barca (1681). Given that many characteristics of early Baroque music can be traced to aesthetic attitudes and performance practices typical of the late Renaissance, it is common to take the beginnings of Baroque music back to 1580 or so. When the Baroque period ends is a much more problematic question, depending on where one situates the so-called Rococo and style galant (e.g., of Rameau or Georg Philipp Telemann), the Empfindsamer Stil (e.g., of C. P. E. Bach), or the pre-Classical style of, say, Giovanni Battista Pergolesi and Johann Adolf Hasse. Baroque music is often characterized by one or more of the following: harmonic (vertical) thinking, musical rhetoric and affective text expression, elaborate ornamentation, newly codified genres and forms, the emergence of functional tonality, and the rise of the virtuoso. Jean-Jacques Rousseau (in his Dictionnaire de musique, 1768), writing from the rather smug viewpoint of the French Enlightenment, claimed that “a baroque music is that in which the harmony is confused, charged with modulations and dissonances, the melody is harsh and little natural, the intonation difficult, and the movement constrained.” Modern scholars and performers would disagree, and the current entry, introducing the fundamental texts in the field and its subdivisions, seeks to make some sense of just what Baroque music might be. It does not include composer studies, which can be found separately in Oxford Bibliographies.

2020 ◽  
Vol 32 (1) ◽  
pp. 121-142
Author(s):  
Annette Arlander

Is there a way for the anthropocentric and anthropomorphic art form par excellence, the theatre, or performance art for that matter, to expand beyond their human and humanist bias? Is the term Anthropocene in any way useful for theatre and performance studies or performance-as-research? In the anthology Anthropocene Feminism (Grusin 2017) Rosi Braidotti proposes four theses for a posthumanist feminism: 1) feminism is not a humanism, 2) anthropos is off-center, 3) zoe is the ruling principle, 4) sexuality is a force beyond gender. These assertions can undoubtedly be put on stage, but do they have relevance for developing or understanding performance practices off-stage and off-center, such as those trying to explore alternative ways and sites of performing, like performing with plants? In this text, I examine Braidotti’s affirmative theses and explore their usefulness with regard to performance analysis, use some of my experiments in the artistic research project “Performing with plants” as examples, and consider what the implications and possible uses of these theses are for our understanding of performances with other-than-human entities, which we share our planet with.


Author(s):  
David Warren Steel

The distinctive repertory and performance practices of American shape-note (fasola) singing during the early 1800s, while sacred in origin, made a much wider impact in secular realms than one might suppose. The religious connotations of the music were readily accepted on the frontier but did not limit it to purely sacred uses (in other words, public worship). The singing school was a social institution as well as a religious and educational one. Contemporary accounts show that young people viewed singing schools as a valuable opportunity for courting in a relatively unsupervised atmosphere, and several writers noted the apparent discrepancy between the words sung and the deeds done at such gatherings. Tunebooks throughout the era reveal a highly diverse list of secular songs and song types.


2018 ◽  
pp. 188-207
Author(s):  
Uma Maheswari Bhrugubanda

Chapter 5 adopts the framework suggested by Partha Chatterjee for the study of popular culture wherein the critical focus is on disciplinary practices rather than underlying beliefs or concepts. Therefore, it continues the previous chapter’s reflections on affect and embodiment through an anthropology of film-making and film-screening practices. Drawing on biographies and memoirs of film-makers and actors as well as personal interviews it tracks the debates within the disciplinary field of cinema and brings into view the diversity of perceptions and changing production and performance practices when it comes to representing divinity and religiosity. It also pays special attention to the unique modes of publicity and tailor-made marketing strategies adopted for these religious genres.


Popular Music ◽  
2010 ◽  
Vol 29 (1) ◽  
pp. 103-129 ◽  
Author(s):  
Andrew Legg

AbstractAfrican American gospel music seems without obvious parallel as a musical and social phenomenon of the twentieth century. It is a powerful musical and ‘spiritual’ expression that is to a larger extent defined by the musical style, vocal techniques and performance practices of one of its central figures: the gospel singer. Although these originally African American gospel vocal techniques and practices have now also significantly influenced the development of contemporary popular music and the broader gospel vocal style, the specific terminology used to describe them lacks precise definition, and also highlights the failure of conventional notation in successfully capturing or representing them.This article seeks then to firstly define and annotate some of the key descriptive terms commonly applied to African American gospel singing techniques in order that greater consistency and clarity can be achieved in relation to their usage within contemporary popular music research. Secondly, it will also introduce an analytical notational system, accompanied by a series of annotated musical transcriptions, that forms the basis of the author's taxonomy of musical gesture for African American gospel music, and which may provide a framework for comparative analytical research within the field of gospel-inspired contemporary popular music.


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