THE PASTORAL MODE IN THE DIONYSIACA

2020 ◽  
pp. 63-85
Author(s):  
Byron Harries
Keyword(s):  
2007 ◽  
Vol 7 (6) ◽  
pp. 1005-1016 ◽  
Author(s):  
Najari Sghaier ◽  
Gaddour Amor . ◽  
Ouni Mabrouk . ◽  
Abdennabi Mouldi . ◽  
Ben Hamouda Mohamed .

Popular Music ◽  
2003 ◽  
Vol 22 (2) ◽  
pp. 159-172 ◽  
Author(s):  
Rebecca Leydon

Juan Garcia Esquivel's compositions and band arrangements of the late 1950s and early 1960s – his so-called ‘space-age bachelor pad music’ – feature exotic and futuristic instruments, dazzling stereo effects, textless vocalisations, and an array of colourful harmonic resources. This paper situates Esquivel's music within the venerable tradition of the Pastoral mode, a specialised narrative mode met in certain literary and musical works. I begin with an account of the musical pastoral, illustrated with reference to Renaissance madrigals, opera libretti, and especially French concert music from the turn of the twentieth century. In the music of ‘impressionist’ composers, pastoral conventions include a preponderance of ‘slithery’ sounds such as tremolo, trills, glissandi, gauzy timbres, colouristic harmonies and, especially, an over-abundance of motivic material. The steady parade of new themes, with little repetition, and rapidly changing orchestral colours impart a hedonistic atmosphere, consistent with the ‘fantasy of plenitude’ associated with the literary Pastoral. Esquivel's music, I claim, represents a transposition of this bucolic style, in which the ephemeral sounds of the flute and harp are transformed into their space-age counterparts: theremin, vibraphone, buzzimba, and the ‘zu-zu-zu’ of the Randy Van Horne Singers. Esquivel's music, I argue, reconstitutes the particular erotic configurations of classic pastoral: in place of fauns and nymphs are suave bachelors and their dates. The paper concludes with a discussion of representations of the ‘leisurely bachelor’ in other contemporaneous media.


Extrapolation ◽  
2006 ◽  
Vol 47 (3) ◽  
pp. 396-416 ◽  
Author(s):  
Andy Sawyer
Keyword(s):  

2006 ◽  
Vol 3 (2) ◽  
pp. 213-230
Author(s):  
ESTELLE JOUBERT

In this article I assert that our modern understanding of the singspiel as a genre has been shaped not by eighteenth-century principles but rather by nineteenth-century notions of ‘romantic’ German opera. In contrast to a later through-composed ideal, Johann Adam Hiller’s comic operas, often viewed as the prototype of the German comic genre, were designed precisely in order that the songs might easily be detached from the spoken dialogue, disseminated outside of the public opera house and sung by audiences in various other contexts. The express purpose of these songs, as articulated by librettist Christian Felix Weisse, was to promote communal singing in social circles across Germany. The genre was thus designed for circulation within what Habermas describes as the public sphere: a conceptual space between the State and the private home in which texts, ideas and musical works were circulated and debated.Composed in what was called the German Volkston (in the manner of the Volk), Hiller’s melodies are recorded as being sung and played throughout the streets and parks of major German cities and became so popular that they became known as folksongs. This idea of the Volk as a collective entity and of the Volkston, however, was rooted in a deeper sense of the public as nation. Inspired by Le devin du village and J. J. Rousseau’s writings on politics, language and the fine arts, Weisse and Hiller’s operas employ the pastoral mode, in which idealized peasants sing in the manner of a folksong. The idyllic simplicity of these early German-language comic operas appealed to a diversified German audience by affirming their roots, the public use of their language and their morally upright character as a nation. Thus comic opera as a genre was circulated within the public sphere with the intention of transcending the boundaries of social class to unite the German nation in song.


2020 ◽  
Vol 2 (6) ◽  
pp. 183-191
Author(s):  
Feyisa Aliye Gole ◽  

Camel is one of the important livestock species which plays a major role in the pastoral mode of life by fulfilling basic demands of livelihood. Traditionally, camel urine has been used in the treatment of human diseases. With regard to the health benefits of drinking the urine of camels, it has been proven by modern scientific researches. Camel urine has an unusual and unique biochemical composition that contributes to medicinal values. The chemical composition of camel urine showed the presence of purine bases, hypoxanthine, sodium, potassium, creatinine, urea, uric acid, and phosphates. The nano-particles in the camel’s urine can be used to fight cancer. Camel urine has antimicrobial activity against pathogenic bacteria. Its chemical and organic constituents have also inhibitory properties against fungal growth, human platelets, and parasitic diseases mainly fasciollosis in calves. The healthy status of the liver can be restored through ingestion of diet and minerals in camel urine. Camel urine is used by the camel owners and Bedouins as medicine in different ways. The Bedouin in the Arab desert used to mix camel urine with milk. Recently; the WHO has warned against drinking camel urine due to the modern attempt to limit Outbreaks of Respiratory Syndrome (MRS) in the Middle East. There is no scientific dosage for camel urine to be applied as medicine for different diseases and the ways of camel urine formulation and utilization for the care of patients varies from country to country. Therefore, the purposes of the present review describe the biochemical composition of camel urine will be scientifically extracted and formulated as a therapy rather than drinking raw urine and people’s health impact.


2007 ◽  
Vol 98 (4) ◽  
pp. 435-455
Author(s):  
Rodrigo Cacho Casal
Keyword(s):  

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