The University of Oklahoma Graduate College A
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
RUSSIAN, SOVIET & POST-SOVIET SYMPHONIES Composers
RUSSIAN, SOVIET & POST-SOVIET SYMPHONIES A Discography of CDs and LPs Prepared by Michael Herman Composers A-G KHAIRULLO ABDULAYEV (b. 1930, TAJIKISTAN) Born in Kulyab, Tajikistan. He studied composition at the Moscow Conservatory under Anatol Alexandrov. He has composed orchestral, choral, vocal and instrumental works. Sinfonietta in E minor (1964) Veronica Dudarova/Moscow State Symphony Orchestra ( + Poem to Lenin and Khamdamov: Day on a Collective Farm) MELODIYA S10-16331-2 (LP) (1981) LEV ABELIOVICH (1912-1985, BELARUS) Born in Vilnius, Lithuania. He studied at the Warsaw Conservatory and then at the Minsk Conservatory where he studied under Vasily Zolataryov. After graduation from the latter institution, he took further composition courses with Nikolai Miaskovsky at the Moscow Conservatory. He composed orchestral, vocal and chamber works. His other Symphonies are Nos. 1 (1962), 3 in B flat minor (1967) and 4 (1969). Symphony No. 2 in E minor (1964) Valentin Katayev/Byelorussian State Symphony Orchestra ( + Vagner: Suite for Symphony Orchestra) MELODIYA D 024909-10 (LP) (1969) VASIF ADIGEZALOV (1935-2006, AZERBAIJAN) Born in Baku, Azerbaijan. He studied under Kara Karayev at the Azerbaijan Conservatory and then joined the staff of that school. His compositional catalgue covers the entire range of genres from opera to film music and works for folk instruments. Among his orchestral works are 4 Symphonies of which the unrecorded ones are Nos. 1 (1958) and 4 "Segah" (1998). Symphony No. 2 (1968) Boris Khaikin/Moscow Radio Symphony Orchestra (rec. 1968) ( + Piano Concertos Nos. 2 and 3, Poem Exaltation for 2 Pianos and Orchestra, Africa Amidst MusicWeb International Last updated: August 2020 Russian, Soviet & Post-Soviet Symphonies A-G Struggles, Garabagh Shikastasi Oratorio and Land of Fire Oratorio) AZERBAIJAN INTERNATIONAL (3 CDs) (2007) Symphony No. -
The Choral Compositions of Arvo Pärt As an Example of “God-Seeking” Through Music in Soviet Russia
Journal of Eastern Christian Studies 59(1-2), 85-101. doi: 10.2143/JECS.59.1.2023428 T©HE 2007 CHORAL by Journal COMPOSITIONS of Eastern Christian OF ARVO Studies. PÄRT All rights reserved. 85 THE CHORAL COMPOSITIONS OF ARVO PÄRT AS AN EXAMPLE OF “GOD-SEEKING” THROUGH MUSIC IN SOVIET RUSSIA TATIANA SOLOVIOVA* 1. EMERGING FROM THE UNDERGROUND OF ‘OFFICIAL ATHEISM’ OF THE SOVIET ERA Arvo Pärt was a representative of the underground music in the former Soviet Union. His music, like the works of many other musicians and art- ists, did not fit within the narrow bosom of Socialist Realism – the prevail- ing ideology of the time.1 He had to struggle in order to write the music he wanted. Nowadays there is no Soviet Empire anymore, and the composi- tions of Pärt represent “the face” of contemporary music. He is one of the few composers whose art music enjoys success similar to that of pop. He is widely known, and his works are being performed all over the world. Arvo Pärt was born in 1935 in Paide, near Tallinn, the capital of Estonia, one of the Western republics within the former USSR. Between the First and the Second World War this little country enjoyed a short period of in- dependence. Life for Pärt till 1980 was inseparably connected with his Motherland Estonia on one hand, and with Russia, which was the political and cultural dominant at that time, on the other hand. Pärt knew and loved national traditions, as well as he knew European and Russian culture: he called the composer Glazunov who taught his teacher Heino Eller ‘my musi- * Tatiana Soloviova studied at Moscow State University and obtained her PhD in His- tory. -
Let Me Be Your Guide: 21St Century Choir Music in Flanders
Let me be your guide: 21st century choir music in Flanders Flanders has a rich tradition of choir music. But what about the 21st century? Meet the composers in this who's who. Alain De Ley Alain De Ley (° 1961) gained his first musical experience as a singer of the Antwerp Cathedral Choir, while he was still behind the school desks in the Sint-Jan Berchmans College in Antwerp. He got a taste for it and a few years later studied flute with Remy De Roeck and piano with Patrick De Hooghe, Freddy Van der Koelen, Hedwig Vanvaerenbergh and Urbain Boodts). In 1979 he continued his studies at the Royal Music Conservatory in Antwerp. Only later did he take private composition lessons with Alain Craens. Alain De Ley prefers to write music for choir and smaller ensembles. As the artistic director of the Flemish Radio Choir, he is familiar with the possibilities and limitations of a singing voice. Since 2003 Alain De Ley is composer in residence for Ensemble Polyfoon that premiered a great number of his compositions and recorded a CD dedicated to his music, conducted by Lieven Deroo He also received various commissions from choirs like Musa Horti and Amarylca, Kalliope and from the Flanders Festival. Alain De Ley’s music is mostly melodic, narrative, descriptive and reflective. Occasionally Alain De Ley combines the classical writing style with pop music. This is how the song Liquid Waltz was created in 2003 for choir, solo voice and pop group, sung by K’s Choice lead singer Sarah Bettens. He also regularly writes music for projects in which various art forms form a whole. -
Choral Vespers
GONVILLE & CAIUS COLLEGE CHAPEL Easter Term 2021 CHORAL VESPERS Vespers is the sixth of the seven prayer services of the Christian day. Its name comes from the Latin vespera, which means ‘evening.’ When Thomas Cranmer created the English Prayer Book in 1549 and 1552 he combined Vespers with the night service (compline) into the service we know as Evensong. Magnificat is the Gospel Canticle of Vespers, as Nunc Dimittis is the Gospel Canticle of Compline. The service ends with a traditional antiphon (a special seasonal text, from which comes our modern word ‘anthem’) in honour of the Blessed Virgin Mary. 2nd May Fourth Sunday of Easter LUCERNARIUM (The Lighting of the Lamps) Thy word is a lantern unto my feet and a light unto my paths. Thou also shalt light my candle the Lord my God shall make my darkness to be light. The light and peace of Jesus Christ be with you and with thy spirit Light Prayer Blessed art thou, Sovereign Lord, God and Father of our Lord Jesus Christ, to thee be glory and praise for ever. Thou hast called us out of darkness into thy marvellous light that our lives may reflect thy glory and our lips repeat thy song: Blessed be God, Father, Son and Holy Spirit HYMN LUCIS Creator optime O BLEST Creator of the light, lucem dierum proferens, Who mak'st the day with radiance bright, primordiis lucis novae, and o'er the forming world didst call mundi parans originem: the light from chaos first of all; Qui mane iunctum vesperi Whose wisdom joined in meet array diem vocari praecipis: the morn and eve, and named them Day: taetrum chaos illabitur, night comes with all its darkling fears; audi preces cum fletibus. -
Les Différentes Représentations Du Songe Dans La Tragédie Lyrique Du Xviie Siècle
Document generated on 09/25/2021 2:35 a.m. Les Cahiers de la Société québécoise de recherche en musique Les différentes représentations du songe dans la tragédie e lyrique du xvii siècle Different Representations of the Songe in the 17th Century “Tragédie en Musique” Claudia Schweitzer À la croisée des chemins Article abstract Volume 18, Number 2, Fall 2017 The “songe” (dream) is an element found in several musical dramatic works in the late 17th century. Yet, its function and staging are subject to different URI: https://id.erudit.org/iderudit/1066436ar factors. The study corpus for this research is constituted of Renaud’s dreams in DOI: https://doi.org/10.7202/1066436ar the Armide (Jean-Baptiste Lully, 1686), those of Atys (in the Lullian work of the same name, 1689) and those of Ulysses in Circe (Henri Desmarets, 1694). See table of contents Comparing these three dreams shows that the differences can be explained by the fact that librettists or composers made use either of an old literary matrix or of the characteristics of the pastoral musical genre. Indeed, the source to which the composer refers for the staging of the dream provides him with Publisher(s) different means of expression. While the use of a literary source creates space Société québécoise de recherche en musique for the staging of the dream as a kind of illusion in which the spectator participates, the use of the pastoral musical elements dissociates the actions, ISSN initially quietly revealing the sleeper to then convey the contents of his dream. Analyzing the role of these traditions, supplemented by those of the dream’s 1480-1132 (print) place within the fabric of history and of the specific dramatic and theatrical 1929-7394 (digital) elements used by composers, highlights two main lines: the more the dream falls within the tradition of the pastoral drama, the more it plays on the Explore this journal allegorical, and on the other hand, the use of the literary matrix corresponds to a focus on human questions. -
APPENDIX 1 Inventories of Sources of English Solo Lute Music
408/2 APPENDIX 1 Inventories of sources of English solo lute music Editorial Policy................................................................279 408/2.............................................................................282 2764(2) ..........................................................................290 4900..............................................................................294 6402..............................................................................296 31392 ............................................................................298 41498 ............................................................................305 60577 ............................................................................306 Andrea............................................................................308 Ballet.............................................................................310 Barley 1596.....................................................................318 Board .............................................................................321 Brogyntyn.......................................................................337 Cosens...........................................................................342 Dallis.............................................................................349 Danyel 1606....................................................................364 Dd.2.11..........................................................................365 Dd.3.18..........................................................................385 -
TCHAIKOVSKY Liturgy of St
TCHAIKOVSKY Liturgy of St. John Chrysostom Nine Sacred Choruses Latvian Radio Choir Sigvards Kļava PYOTR ILYICH TCHAIKOVSKY (1840–1893) Liturgy of St. John Chrysostom, Op. 41 (1878) Liturgiya svyatogo Ioanna Zlatousta 1. After first Antiphon: Glory to the Father | Posle pervovo antifona: Slava Otsu i Sïnu 3:04 2 After the Little Entrance: Come, Let Us Worship | Posle malovo fhoda: Pridiite, poklonimsa 3:43 3. Cherubic Hymn | Heruvimskaya pesn: Izhe Heruvim 6:02 4. The Creed | Simvol verï 4:48 5. After the Creed: A Mercy of Peace | Posle Simvola verï: Milost mira 4:24 6. After the exclamation ‘Thine own of Thine…’: We Hymn to Thee |Posle vozglasheniya ”Tvoya ot Tvoih...”: Tebe poem 2:41 7. After the words ‘Especially for our most holy…’: Hymn to the Mother of God | Posle slov “Izriadno o presviatey...”: Dostoyno yest 3:26 8. The Lord’s Prayer: Our Father | Molitva Gospodnya: Otche nash 3:25 9. The Communion Hymn: Praise the Lord | Prichastnïy stih: Hvalite Gospoda 2:32 10. After the exclamation ‘In the fear of God…’: We have seen the True Light! | Posle vozglasheniya ”So strahom Bozhïim...”: Videhom svet istinï 3:26 Nine Sacred Choruses (1884–85) Devjati duhovno-muzykalnyh sotshinenij 11. Cherubic Hymn I | Heruvimskaya pesn I 6:05 12. Cherubic Hymn II | Heruvimskaya pesn II 5:51 13. Cherubic Hymn III | Heruvimskaya pesn III 6:01 14. We Hymn to Thee |Tebe poem 3:20 15. Hymn to the Mother of God | Dostoyno yest 3:03 16. Our Father | Otche nash 3:16 17. Blessed are They | Blazheni, yazhe ibral 3:23 18. -
Josquin Des Prez: Master of the Notes
James John Artistic Director P RESENTS Josquin des Prez: Master of the Notes Friday, March 4, 2016, 8 pm Sunday, March 6, 2016, 3pm St. Paul’s Episcopal Church St. Ignatius of Antioch 199 Carroll Street, Brooklyn 87th Street & West End Avenue, Manhattan THE PROGRAM CERDDORION Sopranos Altos Tenors Basses Gaude Virgo Mater Christi Anna Harmon Jamie Carrillo Ralph Bonheim Peter Cobb From “Missa de ‘Beata Virgine’” Erin Lanigan Judith Cobb Stephen Bonime James Crowell Kyrie Jennifer Oates Clare Detko Frank Kamai Jonathan Miller Gloria Jeanette Rodriguez Linnea Johnson Michael Klitsch Michael J. Plant Ellen Schorr Cathy Markoff Christopher Ryan Dean Rainey Praeter Rerum Seriem Myrna Nachman Richard Tucker Tom Reingold From “Missa ‘Pange Lingua’” Ron Scheff Credo Larry Sutter Intermission Ave Maria From “Missa ‘Hercules Dux Ferrarie’” BOARD OF DIRECTORS Sanctus President Ellen Schorr Treasurer Peter Cobb Secretary Jeanette Rodriguez Inviolata Directors Jamie Carrillo Dean Rainey From “Missa Sexti toni L’homme armé’” Michael Klitsch Tom Reingold Agnus Dei III Comment peut avoir joye The members of Cerddorion are grateful to James Kennerley and the Church of Saint Ignatius of Petite Camusette Antioch for providing rehearsal and performance space for this season. Jennifer Oates, soprano; Jamie Carillo, alto; Thanks to Vince Peterson and St. Paul’s Episcopal Church for providing a performance space Chris Ryan, Ralph Bonheim, tenors; Dean Rainey, Michael J. Plant, basses for this season. Thanks to Cathy Markoff for her publicity efforts. Mille regretz Allégez moy Jennifer Oates, Jeanette Rodriguez, sopranos; Jamie Carillo, alto; PROGRAM CREDITS: Ralph Bonheim, tenor; Dean Rainey, Michael J. Plant, basses Myrna Nachman wrote the program notes. -
The Life of Prayer
chapter seven: the lIfe of prayer The Incarnation and Behavior HE sacramental approach to Christian faith is rooted in the Incarnation. “The Word was made Tflesh and dwelt among us.” Therefore, what we do in our bodies matters. Faith cannot be sepa- rated from activities of daily life. The word must become flesh in our lives so that our behavior reflects our faith. The call to discipleship teaches us this. Jesus said to Matthew, “Follow me” (Matt. 9:9). When Matthew arose and followed him, he began a new way of life. Following Jesus meant much more than simply adopting certain points of doctrine. This same point is made by the New Testament word frequently used to describe the Christian life. Colossians says, “As you therefore have received Christ Jesus the Lord, so walk in Him” (2:6). A quick check of the concordance reveals more than two dozen references to one’s “walk.” One can “walk in darkness” or one can “walk in light” (1 John 6-7). Our walk is our manner of life. It is the way we go about living from day to day. The Christian Life Begins with Prayer The beginning of the Christian walk is a commitment to a life of prayer. It is only by grace that we are able to rise above the limitations of our fallen nature and do the will of God. The grace of God comes to us chiefly through the sacraments and prayer. If we neglect the life of prayer, the Christian life is reduced to a merely human attempt to obey moral rules. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
The Collegium Musicum the Madrigal Singers
The School ofMusic , presents the 57th program ofthe 1989-90 season c,'19qO 2. -2-7 The Collegium Musicum Margriet Tmdemans, Director The Madrigal Singers Joan Catoni Conlon. Director .. '..,-' ' "LaBella Venezia" Diversity of styles from La Serenissima February 27, 1990, 8:00 PM Meany 1beater " I -- --......~. r' I D~lI,(001 c fk.s 'fF Ir t9 0 2 11.(,,;03 Thus. amidst her angry tears, she lifted her voice to heaven. In this way in the hearts oflovers does Love Program mixflames and ice. Ca.~"'7*1lr(&02A Cynthia Beiunen. mezzo-soprano Dessus Ie marebe d'Arras (1528) .......... ADRIAN WIU.AERT (C.1490-1562) At the market (me"ily. merrily we play). I encountered a Spaniard (merrily ...). He said, 'Usten. maid,' Hor care canzonette (1584) ......................•CI..AUDIO MONTEVERDI (merrily...) 'I will give you silver' (merrily...). Dear camonets. go swiftly and surely. Ricercar declmo (Venice. 1559) ................................WILLAERT without saying a word. to Idss her hand... r Sweet camonets. go only to one...begging her pardon... Maledetto (1632) .................................CI..AUDIO MONTEVERDI Adoramus te (1620) ....................CI..AUDIO MONTEVERDI (1567-1643) (Lament ofOlympia. abandoned by her lover on a We adore you. 0 Christ. and we bless'JOu./Or by your desert island}Cursed one! I love with afaitlt/ul. burn.ing passion. priceless blood, you have redeemed us. Have mercy upon yet I am a river oftorment. Love's ~ows pierce us. me. yet I am disarmed. You dismiss the fire ofmy love! Laurie Hungerford Flint, soprano Cantate Domino (1620) ........................... CI..AUDIO MONTEVERDI Sing to the Lord a new song. a bless G04 s name, who has made miracles to happen. -
The Low Countries. Jaargang 11
The Low Countries. Jaargang 11 bron The Low Countries. Jaargang 11. Stichting Ons Erfdeel, Rekkem 2003 Zie voor verantwoording: http://www.dbnl.org/tekst/_low001200301_01/colofon.php © 2011 dbnl i.s.m. 10 Always the Same H2O Queen Wilhelmina of the Netherlands hovers above the water, with a little help from her subjects, during the floods in Gelderland, 1926. Photo courtesy of Spaarnestad Fotoarchief. Luigem (West Flanders), 28 September 1918. Photo by Antony / © SOFAM Belgium 2003. The Low Countries. Jaargang 11 11 Foreword ριστον μν δωρ - Water is best. (Pindar) Water. There's too much of it, or too little. It's too salty, or too sweet. It wells up from the ground, carves itself a way through the land, and then it's called a river or a stream. It descends from the heavens in a variety of forms - as dew or hail, to mention just the extremes. And then, of course, there is the all-encompassing water which we call the sea, and which reminds us of the beginning of all things. The English once labelled the Netherlands across the North Sea ‘this indigested vomit of the sea’. But the Dutch went to work on that vomit, systematically and stubbornly: ‘... their tireless hands manufactured this land, / drained it and trained it and planed it and planned’ (James Brockway). As God's subcontractors they gradually became experts in living apart together. Look carefully at the first photo. The water has struck again. We're talking 1926. Gelderland. The small, stocky woman visiting the stricken province is Queen Wilhelmina. Without turning a hair she allows herself to be carried over the waters.