scholarly journals Choral creativity by Hanna Havrylets as a symbol of the togetherness of Ukraine (on the example of the musical and stage action “We will sow the Golden Stone”)

2019 ◽  
Vol 17 (17) ◽  
pp. 44-59
Author(s):  
T.P. Sukhomlinova

In recent years, there has been an increasing interest in Ukrainian choral music of the modern generation of composers. Hanna Havrylets’ choral works are topical for performers and scholars. The musical and stage performance “We will sow the Golden Stone” is an example of embodiment the idea of united Ukraine, which was preserving its actuality during the all history of the country. Hanna Havrylets is an artistic figure, whose creative work unites Western and Eastern Ukraine. She was born in Galicia, studied and worked in the capital city. Her music reached Eastern Ukraine, where the artist’s choral works are performed by almost every choir group and where they have become the favorite among performers and listeners. Concerning choirs of Kharkiv region, we should mention the Chamber Choir named after Viacheslav Palkin of Kharkiv Regional Philharmonic Society, the Opera Studio Choir and the Student Choir of Kharkiv National University of Arts named after Ivan Petrovych Kotliarevsky, the Student Choir of Kharkiv State Academy of Culture. Research aims and methods. We tried to identify Hanna Havrylets’ choral works’ characteristic features, which are a symbol of the nation’s unity in the contemporary Ukrainian musical space, as well as some religious, philosophical and traditional folk features of the national identity, which perform the unifying function in the Ukrainian musical art. Research results. The features of H. Havrylets’ works that connect the cultural poles became a religious orientation (appeal to the Orthodox tradition), reliance on folklore and national historical and cultural traditions, which, combined with professional skills and composer talent, allowed her to create unique creative projects. One of such projects is the musical stage performance “We will sow the Golden Stone” (1997). The work was created for the People’s Artist of Ukraine Nina Matviyenko (soloist), a choir of boys and a symphony orchestra, the author of the poems is Sofiya Maidanska. Its uniqueness is in the fact that it combines almost all the genres of Ukrainian folk music in one piece united by the only idea of covering all the milestones of Ukrainian history starting from the World Creation and up to the present days. The artistic method of synthesizing musical and stage performance has a multi-level manifestation. Synthesis of art types (music, fine arts, choreography and theater) is supplemented with synthesis of styles, genres, and contents. H. Havrylets skillfully combines peculiarities of artistic thinking, characteristic of Ukrainian folklore, with contemporary composer vision; also the folkloric manner of singing – with the academic. Having considered the musical and stage performance “We will sow the Golden Stone” by H. Havrylets, we found common for Ukrainian culture and art features, which support the idea of unity and collegiality of Ukraine. These common religious, folkloric, philosophical features constitute a single spiritual system of the national culture. Due to her composer talent, H. Havrylets created a complete picture of author’s vision of united Ukraine, embodied in her work all major milestones of the country’s history (from the ancient times and up to the present days), traditions and beliefs of the Ukrainian people (religious and everyday ones), their identity by including regional features into a single system of the Ukrainian nation’s values in the past and the present. An analysis of the work by H. Havrylets gives reason to believe that the composition of the work is carried out on the principle of “unity and diversity”, the use of which contributes to a more vivid expression of its main idea. The unique, original features of the different eras of the history of Ukraine, its geographical regions, the art of its outstanding creators (composers, poets and performers) are combined into a single “portrait” of the Ukrainian nation, in a common image of its mentality and culture. Summary. Thus, in the process of analyzing the musical stage performance “We will sow the Golden Stone” the religious, folklore, and worldview signs of national identity were revealed, bearing the idea of the collegiality of the Ukrainian people. Religious signs include reproduction by the composer of Pagan tradition, coverage of the Pagan era, for which ritual folklore of the ancient Slavs was used; subsequently – and Orthodox symbolism, in praising the original Christianity and the Cossacks as the defender of their native land, thanks to the appeal to the genres “koliadka”, “szhedrivka” (traditional songs usually sung on Christmas holidays), historical songs, works of authors known throughout Ukraine. The folklore signs of the national identity of the work embodying the idea of the collegiality of Ukraine include the use of folklore primary sources collected in different parts of Ukraine by Nina Matviyenko, as well as the coverage of all genres of Ukrainian folklore reflected the foundations of the worldview and everyday life of the people of all regions of the country. An expression of the ideological foundations of national identity and unity became the composer’ coverage of milestones in the history of Ukraine, historical events that happened with Ukraine as a whole – the Golden Horde’ invasion, the exploits of the Zaporozhian Sich, events of the twentieth century, which were tragic for both, Western and Eastern Ukraine. It was in these events that the eternal desire of the Ukrainian people for freedom was clearly manifested, they became symbols of his struggle for territorial integrity and his own religion and self-expression (national consciousness, culture, art), for an ideal future. Since the historical process of unity of the Ukrainian nation has not yet been completed, the problems of this study within the framework of Ukrainian musical art have prospects for further development.

1983 ◽  
Vol 24 (1-2) ◽  
pp. 99-116
Author(s):  
Elizabeth C. Ramirez

The last quarter of the nineteenth century witnessed the beginning of Mexico's “Golden Age.” During this time Mexico received bounteous foreign capital, industry and agriculture flourished, railroads pushed their way south from the United States, the ancient reales de minas of the Spaniards reopened, and smelters began to “belch their yellow fumes into the desert air.” The valuable silver, gold, copper, lead, and zinc flowed north to feed the rapidly expanding commerce and industry ofthe United States, and many domestic products found a ready market abroad. The capital city was cleaned up and modernized, electric lights and streetcars were everywhere, and many new buildings arose, such as the elaborate Palace of Fine Arts. Porfirio Díaz, Mexico's president during these years, surrounded himself with able científicos, a group of brilliant lawyers and economists who “worshipped at the new and glittering shrine of Science and Progress” and who as cultivated men brought, along with Mexico's material improvements, cultural ornaments as well. They encouraged poetry, novels, art, and music, all of which thrived in Mexico City. The theatre was just as much a part of that cultural growth as the other arts. Beyond question the economic and cultural development of Mexico during the regime of Don Porfirio was great.


2017 ◽  
Vol 14 (1) ◽  
pp. 82-97
Author(s):  
Magdelena Gil

This article describes the history of Chile’s national museums, focusing in particular on their exhibition of indigenous cultures. Three museums are considered: the National Museum of Natural History (originally the National Museum); the National Museum of Fine Arts; and the National Museum of History. Using museum catalogues, visitor’s guides and bulletins as sources, this research traces the role given to indigenousness in the museums’ exhibitions through time. Initially, the ‘Indian’ was presented as either part of the territory conquered by Chileans, or as not part of Chilean culture at all. By the twentieth century, however, a new narrative emerged which recognizes the indigenous people as the ‘pre-historic’ inhabitants of Chile. Most recently, a more complex narrative presents Chile as a blending of races and cultures. Overall, we see that today each museum continues to see nationhood as something that is monolithic, allowing little place for indigenous people beyond mestizaje (blending of ‘races’).Key words: indigenous, exhibitions, Latin America, national identity


Author(s):  
David Randall

The changed conception of conversation that emerged by c.1700 was about to expand its scope enormously – to the broad culture of Enlightenment Europe, to the fine arts, to philosophy and into the broad political world, both via the conception of public opinion and via the constitutional thought of James Madison (1751–1836). In the Enlightenment, the early modern conception of conversation would expand into a whole wing of Enlightenment thought. The intellectual history of the heirs of Cicero and Petrarch would become the practice of millions and the constitutional architecture of a great republic....


This volume is an interdisciplinary assessment of the relationship between religion and the FBI. We recount the history of the FBI’s engagement with multiple religious communities and with aspects of public or “civic” religion such as morality and respectability. The book presents new research to explain roughly the history of the FBI’s interaction with religion over approximately one century, from the pre-Hoover period to the post-9/11 era. Along the way, the book explores vexed issues that go beyond the particulars of the FBI’s history—the juxtaposition of “religion” and “cult,” the ways in which race can shape the public’s perceptions of religion (and vica versa), the challenges of mediating between a religious orientation and a secular one, and the role and limits of academic scholarship as a way of addressing the differing worldviews of the FBI and some of the religious communities it encounters.


2018 ◽  
Vol 5 (1) ◽  
Author(s):  
Julius M. Gathogo

The Kenya Land and Freedom Army (KLFA), otherwise known as Mau-Mau revolutionary movement was formed after returnees of the Second World War (1939–1945) ignited the African populace to militarily fight for land and freedom (wiyathi nai thaka). John Walton’s theory of reluctant rebels informs this article theoretically, as it is indeed the political elites who inspired this armed struggle. To do this, they held several meetings in the capital city of Nairobi, drew the war structures from the national level to the sub-location level, especially in the central region of Kenya, and tasked locals with filling in the leadership vacuums that were created. In view of this, the article seeks to unveil the revolutionary history of the Mau-Mau medical Doctor, also known as Major Judge Munene Gachau (born in 1935), whose contribution in the Kenyan war of independence (1952–1960) remains unique. This uniqueness can be attested to by considering various factors. First, he is one of the few surviving leaders who joined the guerrilla forest war while he was relatively young. Normally, the Mau-Mau War Council did not encourage people below the age of 25 to join the rebels in the forest of Mt. Kenya, Aberdare Mountains and/or other places. Nor did they encourage adults past the age of 35 to join as combatants in the forest fight. Second, he is the only known Mau-Mau rebel in Kirinyaga county of Kenya to have gone back to school after the war had ended, traveled abroad, and studied up to a Masters degree level. Third, Munene Gachau belongs in the category that joined the rebels while still relatively educated and eventually got promoted to the rank of Major, upon being confirmed as the Mau-Mau Doctor.


2019 ◽  
Vol 19 (2) ◽  
pp. 28-33
Author(s):  
Ulug'bek Kuryazov ◽  

The article examines the works of scholars in the study of the history of fine arts, in particular miniatures of the Amir Temur era and temurids. Special attention is paid to the history of the creativity of Mirak Nakkosh and the outstanding miniaturist Kamoliddin Behzod. A comparative analysis of several miniature works is given. As well as analyzed some miniatures stored in the collections of museums and libraries of the world


Author(s):  
A. Drutsé

The modern world popularity of the nai — a traditional Romanian instrument — has identified interest in writing this article. This problematic constitutes the circle of our research interest as a doctoral candidate, but also as a concert performer, a graduate of the Academy of Music, Theater and Fine Arts. One of the most interesting aspects of the study of nai is its technical improvement since 60s of the 20th century, which led to the acquisition of a number of new, innovative skills and performance skills. In this article we have identified some pages of the modern history of the manufacture of this ancient instrument associated with these processes.


Author(s):  
Nurit Yaari

This chapter surveys the history of classical Greek drama productions at the Department of Theatre Arts of Tel Aviv University as the basis for an exploration of the issue of theatre and art education. By analysing the students’ approach to classical Greek drama, we can see how they deal with the interpretative reading, translation, and performance of such texts on stage. We also see how the ancient works invite the students to delve more deeply into their distinctive content and forms; to draw links between theory and practice, and between text and context; to gain a deeper understanding of the issues of style and styling; and to engage in a richer experimentation with various aspects of stage performance—such as pronunciation, diction, voice, movement, music, and mise-en-scène.


Author(s):  
James Meffan

This chapter discusses the history of multicultural and transnational novels in New Zealand. A novel set in New Zealand will have to deal with questions about cultural access rights on the one hand and cultural coverage on the other. The term ‘transnational novel’ gains its relevance from questions about cultural and national identity, questions that have particularly exercised nations formed from colonial history. The chapter considers novels that demonstrate and respond to perceived deficiencies in wider discourses of cultural and national identity by way of comparison between New Zealand and somewhere else. These include Amelia Batistich's Another Mountain, Another Song (1981), Albert Wendt's Sons for the Return Home (1973) and Black Rainbow (1992), James McNeish's Penelope's Island (1990), Stephanie Johnson's The Heart's Wild Surf (2003), and Lloyd Jones's Mister Pip (2006).


Urban Studies ◽  
2021 ◽  
pp. 004209802110005
Author(s):  
Rebekah Plueckhahn

This article explores the experience of living among diverse infrastructural configurations in Ulaanbaatar, Mongolia, and forms of stigmatisation that arise as a result. In this capital city that experiences extremely cold winters, the provision of heat is a seasonal necessity. Following a history of socialist-era, centrally provided heating, Ulaanbaatar is now made up of a core area of apartments and other buildings undergoing increased expansion, surrounded by vast areas of fenced land plots ( ger districts) not connected to centrally provided heating. In these areas, residents have historically heated their homes through burning coal, a technique that has resulted in seasonal air pollution. Expanding out from Wacquant’s definition of territorial stigmatisation, this article discusses the links between heat generation, air pollution and environmental stigmatisation arising from residents’ association with or proximity to the effects of heat generation and/or infrastructural lack. This type of stigma complexifies the normative divide between the city’s two main built areas. Residents’ attempts to mitigate forms of building and infrastructural ‘quality’ or chanar (in Mongolian) form ways of negotiating their position as they seek different kinds of property. Here, not only are bodies vulnerable to forms of pollution (both air and otherwise), but also buildings and infrastructure are vulnerable to disrepair. Residents’ assessments of infrastructural and building quality move beyond any categorisation of them being a clear ‘resistance’ to deteriorating infrastructural conditions. Instead, an ethnographic lens that positions the viewpoint of the city through these residential experiences reveals a reconceptualisation of the city that challenges infrastructurally determined normative assumptions.


Sign in / Sign up

Export Citation Format

Share Document