Timbre and Tintinnabulation in the Music of Arvo Part
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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. -
An Analytical Conductor's Guide to the SATB a Capella Works of Arvo Part
The University of Southern Mississippi The Aquila Digital Community Dissertations Spring 5-2008 An Analytical Conductor's Guide to the SATB A Capella Works of Arvo Part Kimberly Anne Cargile University of Southern Mississippi Follow this and additional works at: https://aquila.usm.edu/dissertations Part of the Composition Commons, Musicology Commons, Music Pedagogy Commons, and the Music Performance Commons Recommended Citation Cargile, Kimberly Anne, "An Analytical Conductor's Guide to the SATB A Capella Works of Arvo Part" (2008). Dissertations. 1106. https://aquila.usm.edu/dissertations/1106 This Dissertation is brought to you for free and open access by The Aquila Digital Community. It has been accepted for inclusion in Dissertations by an authorized administrator of The Aquila Digital Community. For more information, please contact [email protected]. The University of Southern Mississippi AN ANALYTICAL CONDUCTOR'S GUIDE TO THE SATB A CAPPELLA WORKS OF ARVO PART by Kimberly Anne Cargile A Dissertation Submitted to the Graduate Studies Office of The University of Southern Mississippi in Partial Fulfillment of the Requirements for the Degree of Doctor of Musical Arts May 2008 COPYRIGHT BY KIMBERLY ANNE CARGILE 2008 The University of Southern Mississippi AN ANALYTICAL CONDUCTOR'S GUIDE TO THE SATB A CAPPELLA WORKS OF ARVO PART by Kimberly Anne Cargile Abstract of a Dissertation Submitted to the Graduate Studies Office of The University of Southern Mississippi in Partial Fulfillment of the Requirements for the Degree of Doctor of Musical Arts May 2008 DISSERTATION ABSTRACT AN ANALYTICAL CONDUCTOR'S GUIDE TO THE SATB A CAPPELLA WORKS OF ARVO PART by Kimberly Anne Cargile May 2008 Arvo Part (b. -
Arvo Pärt's Te Deum
Arvo Pärt’s Te Deum : A Compositional Watershed STUART GREENBAUM Submitted in partial fulfilment of the requirements of the degree of Doctor of Philosophy (by thesis and musical composition) July 1999 Faculty of Music The University of Melbourne Abstract A critical analysis of Arvo Pärt’s Te Deum (1984-85) is conducted in light of his tintinnabuli style. The origin of this style is traced back to 1976, placing Te Deum in the middle of the tintinnabuli period. Te Deum is a major work lasting nearly half an hour, written for three choirs, strings, prepared piano and tape. The introduction to the thesis provides an overview of the composer and styles with which he is aligned. Definitions of minimalism, spiritual minimalism and tonality are contextualised, with reference to Pärt’s compositional technique, aesthetic and development. The work is analysed syntactically and statistically in terms of its harmonic mode, its textural state and orchestration, its motivic construction, and the setting of the Te Deum text. The syntactic function of these parameters are viewed in dialectical terms. Analysis is conducted from the phenomenological standpoint of the music ‘as heard’, in conjunction with the score. Notions of elapsed time and perceived time, together with acoustical space, are considered in the course of the analysis. The primary sound recording is compared to other sound recordings, together with earlier versions of the score and revisions that have accordingly taken place. The composer, Arvo Pärt, was interviewed concerning the work, and the analysis of that work. Pärt’s responses are considered in conjunction with other interviews to determine why he pursued or tackled some questions more than others. -
Oranit Kongwattananon 1
Oranit Kongwattananon 1 Introduction Arvo Pärt, an Estonian composer, was born in 1935. He studied at Tallinn Conservatory under his composition teacher, Heino Eller, in 1958-1963. While studying, he worked as a sound engineer at the Estonian Radio, and continued working there until 1968, when he became a freelance composer. At the beginning of 1980, Arvo Pärt and his family emigrated to Austria where he received Austrian citizenship. Afterwards, he received a scholarship from Der Deutsche Akademische Austauschdienst (German Academic Exchange Service) in 1981-1982, so he and his family moved to West Berlin.1 Most of the works at the beginning of his career as a composer were for piano in neo- classical style. He won the first prize of the All-Union Young Composers’ Competition in Moscow in 1962, and turned his interest to serial music at this time. He studied from books and scores, which were difficult to obtain in the Soviet Union. The first work to which he applied serial techniques, Nekrolog, was composed in 1960. Although he was panned by the critics for this work, he nevertheless continued creating his works with serial techniques throughout the 1960s. One well-known piece called Credo, composed in 1968, was the last work combining tonal and atonal styles.2 For several years afterwards, Pärt turned his attention to studying tonal monody and two-part counterpoint exercises.3 Between 1968-1976 Pärt initiated a “self-imposed silence”; during which he published only one work, Symphony no. 3, whilst studing early music: At the beginning of this period, Pärt heard Gregorian chant for the first time in his life and was completely overwhelmed by what he heard: he immediately sought out other examples, and went on to make an intensive study of early music, including not only Gregorian chant, but also the music of the Notre Dame school, Gillaume de Machaut, 1 Wright, Stephen, “Arvo Pärt (1935- ),” in Music of the twentieth-century avant-garde: a biocritical sourcebook, ed. -
Arlington Street Church!
Pärt’s musical revelation came in the early 1970’s during the Our Unitarian Universalist Faith Children’s Programming RLINGTON Kruschev-era of Soviet censorship, and in the midst of several “ Unitarian Universalism draws from many Children’s Religious Education begins every A other personal struggles: the annunciation of his faith into the sources: “Jewish and Christian teachings Sunday in the sanctuary. Children are sung TREET HURCH which call us to respond to God’s love by out near the beginning of the service and RLINGTONS C Eastern Orthodox Church, his marriage to his wife Nora, and their loving our neighbors as ourselves.” gather downstairs in the Perkins Room for A Unitarian Universalist relocation to Berlin. Soviet censors had placed a ban on a large This is the fourth source of Unitarian CRE. There is an adjacent toddler room for STREET CHURCH portion of his early works, and he fell silent for several years. Pärt Universalism from which our living tradition parents with children ages 1-5. Fussy babies and their parents are invited to the Nursery came to a cathartic release after experiencing and studying the draws. To read all six sources, as well as the Unitarian Universalist seven principles of our free faith, please see just off the Hunnewell Chapel, where a Franco-Flemish music of the Renaissance and Gregorian plainchant, the Our Faith brochure in the pew rack. rocker, changing table and supplies are emerging with a completely new compositional voice that has won available. Children rejoin their families in the hearts of many dedicated followers across the world. -
557299 Bk P−Rt
557299 bk Pärt 26/07/2004 12:39pm Page 12 heaven. Arvo Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. PÄRT Rejoice and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. Berliner Messe Amen. Magnificat • Summa @ Magnificat @ Magnificat Magnificat anima mea Dominum. My soul doth magnify the Lord: Elora Festival Singers and Orchestra Et exsultavit spiritus meus in Deo salutari meo. and my spirit hath rejoiced in God my Saviour. Quia respexit humilitatem ancillae suae: For he hath regarded the lowliness of his handmaiden. ecce enim ex hoc beatam me dicent For behold, from henceforth, all generations Noel Edison omnes generationes. shall call me blessed. Quia fecit mihi magna qui potens est: For he that is mighty hath magnified me: et sanctum nomen ejus. and holy is his Name. Et misericordia ejus a progenie in progenies And his mercy is on them that fear him timentibus eum. throughout all generations. Fecit potentiam in brachio suo: He hath shewed strength with his arm: dispersit superbos he hath scattered the proud mente cordis sui. in the imagination of their hearts. Deposuit potentes de sede, He hath put down the mighty from their seat: et exaltavit humiles. and hath exalted the humble and meek. Esurientes implevit bonis: he hath filled the hungry with good things: et divites dimisit inanes. and the rich he hath sent empty away. Suscepit Israel puerum suum, He remembering his mercy recordatus misericordiae suae. -
Text Und Liturgie Bei Arvo Pärt
Clemens Goldberg Text und Liturgie bei Arvo Pärt Von «Musik als Text» zu sprechen ist nur sinnvoll, wenn man einen Begriff vom Text hat, der mit Musik kompatibel ist. Dies gilt insbesondere, wenn man mit Sprache verbundene Musik untersucht. Kommt dann noch das Phänomen der Intertextualität hinzu, von dem man zwar leicht reden kann, das aber nicht einfach umzusetzen ist, so muß das Modell in der Lage sein, auch PhänomenP wie etwa Liturgie, soziologischen Hintergrund, ästhe- tische Bedingung der Verbreitung von Musik, etc. zu umfassen. lntertextualität sollte dabei kein intellektuelles Gedankenspiel post festum sein, sondern eine aktuelle Transferwirkung innerhalb des Hörprozesses untersuchen. Ein intertextuelles Modell muß thematisieren, was gerade nicht im geschriebenen Text faßbar, in der Spielan- weisung sichtbar ist. Vielfach wird von einem <modernem Textbegriff in Bezug auf Musik gesprochen, aber nicht wirklich Ernst gemacht. In Wirklichkeit wird mit solchen <Text>-Begriffen nur ein erweiterter Strukturbegriff gemeint. Das eigentlich Neue am Text jenseits von Struktur ist eine Sichtweise, die Musik oder andere Kunst- werke nicht als Objekte betrachtet, sondern in ihrem Verstehensprozeß untersucht. Wo sich etwa Musik und Sprachtext treffen, ist eine Ebene im Spiel, die einerseits nichtthematisierte gestische und musikalische Elemente der Sprache betreffen, andererseits syntaktische und verweisend begriffliche Ebenen der Musik. Von besonderer Dringlichkeit werden diese wenig thematisierten Ebenen im Falle von Liturgie. Während Musik im aktuellen Gottesdienst heute eine eher klägliche Rolle spielt, so gibt es etwas wie eine Liturgie, die durch die ästhetischen Bedingungen der Verbreitung von Musik in Form von tausenden von CDs entsteht. Liturgie bezeichnet ursprilnglich nichts anderes als die heilige Handlung an einem öffentlichen Ort. -
Contents More Information
Cambridge University Press 978-1-107-00989-9 - The Cambridge Companion to Arvo Pärt Edited by Andrew Shenton Table of Contents More information Contents List of figures, plates and tables [page ix] List of music examples [x] List of contributors [xii] Acknowledgements [xvi] Editor’s notes [xvii] Chronology [xviii] 1 Introduction: the essential and phenomenal Arvo Pärt Andrew Shenton [1] 2 A narrow path to the truth: Arvo Pärt and the 1960s and 1970s in Soviet Estonia Immo Mihkelson [10] 3 Perspectives on Arvo Pärt after 1980 Jeffers Engelhardt [29] 4 Musical archetypes: the basic elements of the tintinnabuli style Leopold Brauneiss [49] 5 Analyzing Pärt Thomas Robinson [76] 6 Arvo Pärt: in his own words Andrew Shenton [111] 7 Bells as inspiration for tintinnabulation Marguerite Bostonia [128] 8 Arvo Pärt and spirituality Robert Sholl [140] 9 The minimalism of Arvo Pärt: an ‘antidote’ to modernism and multiplicity? Benjamin Skipp [159] 10 Arvo Pärt in the marketplace Laura Dolp [177] A Radiating from silence: the works of Arvo Pärt seen through a musician’s eyes Andreas Peer Kähler [193] B Greatly sensitive: Alfred Schnittke in Tallinn Arvo Pärt [198] C Remembering Heino Eller [vii] Arvo Pärt [199] © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-00989-9 - The Cambridge Companion to Arvo Pärt Edited by Andrew Shenton Table of Contents More information viii Contents D Acceptance speech for the International Bridge Prize of the European City of Görlitz Arvo Pärt [200] E Acceptance speech -
4 Musical Archetypes: the Basic Elements of the Tintinnabuli Style
4 Musical archetypes: the basic elements of the tintinnabuli style Leopold Brauneiss I A r c h e t y p e s It could be said that, like the music of Haydn, P ärt’s music is appreciated all over the world. One reason for this rather rare phenomenon for a con- temporary composer is that he found ways of (re)building the music out of very simple basic elements or patterns such as scales, which are commonly recognized. I suggest characterizing these elements or patterns as ‘arche- type s’: this multilayered Greek term can literally be translated as ‘original or primal image’ ( arche = beginning, source). In the twentieth century, it has been known primarily through its use in Carl Jung’s analytical psych- ology, where it is linked with the equally important concept of the collective unconscious. For Jung , this means a deep layer of the unconscious mind, which can be called collective inasmuch as it is “not a personal acquisi- tion but is inborn” and thus “not individual but universal.”1 J u n g c a l l s t h e contents of this collective unconscious ‘archetypes. ’ Th ese “contents and modes of behavior that are more or less the same everywhere and in all individuals” 2 are by no means to be perceived as concrete images or ideas: in Jung ’s understanding, the archetypes are rather “defi nite forms in the psyche which seem to be present always and everywhere.”3 E l s e w h e r e , J u n g also strongly emphasizes that: archetypes are not determined as regards their content, but only as regards their form and then only to a very limited degree. -
Arvo Pärt - the Choral Tintinnabuli Compositions
Charles University - Faculty of Education Department of Music Education Arvo Pärt - The Choral Tintinnabuli compositions Marios Christou Music Education - Choir conducting Mentor of the Diploma work Doc. PaedDr. Michal Nedělka, Dr. 2005/2006 Prague I would like to thank my mentor Doc. PaedDr. Michal Nedělka, Dr who supported and guided me to complete my final thesis. 2 I declare that I have written this Diploma work on my own, guided by my mentor and based on the literature mentioned in the bibliography. Prague 25th of April, 2006 3 - 4 Introduction The twentieth century was a very diversiform and multifarious period for all kinds of art, and consequently for music. There are no traces of the linear development which is characteristic for the previous eras. When studying the history of music from the previous century, we can notice completely new and radical approaches which try to break any relationship with the "tradition" and to develop an altogether new perception of musical creation (e.g. Atonality). Nevertheless, at least in my opinion, any attempt for strict categorization of the various musical trends of the former century is determined to fail. This is because, on the one hand a great amount of styles has appeared (Minimalism, Neqclassic, Neofolk, Aleatoric or Chance music, Atonal music, dodecaphony, Serialism etc) and on the other hand the boundaries are often not clear since most of the "important" composers combined different styles in their individual works. It is maybe very soon to judge the final results of these efforts, but one thing is undoubtedly clear: Most of the people who like "Western Art Music" (Classical Music) detest this so called "New Music". -
BR Itunes Booklet Arvopaert.Qxp Layout 1
ARVO PÄRT TE DEUM CHOR DES BAYERISCHEN RUNDFUNKS MÜNCHNER RUNDFUNKORCHESTER PETER DIJKSTRA ARVO PÄRT *1935 01 Te Deum 31:15 für drei Chöre, präpariertes Klavier, Streichorchester und Tonband for three choirs, prepared piano, string orchestra and tape Max Hanft Klavier / piano 02 Wallfahrtslied / Pilgrims’ Song 8:10 Fassung für Männerchor und Streichorchester Version for men’s choir and string orchestra Berliner Messe für gemischten Chor und Streichorchester Berlin Mass for mixed choir and string orchestra 03 Kyrie 3:24 04 Gloria 4:04 05 Dopo la vittoria / After the Victory 9:36 Kleine Kantate für Chor a cappella / Little cantata for choir a cappella Berliner Messe für gemischten Chor und Streichorchester Berlin Mass for mixed choir and string orchestra 06 Credo 4:14 07 Sanctus 3:19 08 Agnus Dei 2:19 Total time: 67:06 Chor des Bayerischen Rundfunks Münchner Rundfunkorchester Peter Dijkstra Dirigent / conductor Live-Aufnahmen/Live-recordings: München, Prinzregententheater: Te Deum, Wallfahrtslied (13./15.02.2014), Berliner Messe (23./25.02.2012) München, Herkulessaal der Residenz: Dopo la vittoria (11./13.07.2012) Tonmeister/Recording Producer: Johannes Müller, Torsten Schreier (T01/02) Toningenieur/Balance Engineer: Thomas Schinko (T01/02), Stefan Briegel (T03/04/06-08), Ulrike Schwarz (T05) Fotos/Photography: Cover image: Arvo Pärt © Kaupo Kikkas, Chor des Bayerischen Rundfunks © Johannes Rodach, Peter Dijkstra © Astrid Ackermann, Arvo Pärt © Universal Edition / Eric Marinitsch Verlag/Publisher: Universal Edititon AG / Vienna Design/Artwork: [ec:ko] communications Editorial: Andrea Lauber. Label-Management: Stefan Piendl, Arion Arts GmbH, Dreieich Eine CD-Produktion der BRmedia Service GmbH. P+© 2015 BRmedia Service GmbH VON DER SCHÖNHEIT DES EINZELNEN TONS – ZUR KOMPOSITIONSÄSTHETIK VON ARVO PÄRT Als Schöpfer einer klingenden Spiritualität machte der 1935 im kleinen Städtchen Paide nahe Tallinn geborene Arvo Pärt nach seiner Emigration in den Westen 1980 zunehmend auf sich aufmerksam. -
Creative Silence
Creative silence <? echo $this->teaser; ?> You are one of the founding members of the Hilliard Ensemble who were the first to introduce Pärt’s vocal music to the Western world and have thus entered into new territories. Pärt was rather unknown at that time. Wasn’t that a kind of risk? What was important or difficult about it? Hillier: I remember very clearly the first impact on me of seeing notated examples of Arvo’s music in an article by Susan Bradshaw in the British magazine Contact. I had an immediate sense of rapport, both with the music on the page and with its performance implications … it seemed like something I already knew, even though I had never seen it before! I ordered a copy of the LP “Tabula Rasa” (which had just then been released) and when it arrived I listened through with a complete sense of identification with what I was hearing. I got in touch with UE asking to see some scores. This led to my first meeting with Arvo (at London’s Victoria station!) so that I could ask all sorts of questions about how we might perform the music. Then I made arrangements with the BBC for us to record a whole program of the music. During this process it never occurred to me for a moment that there was any risk involved. And once we started performing the music in concerts the reaction was so spontaneously favourable that we just continued doing more and more. When I finally woke up to the fact that not everybody shared my views, well, it was too late: as they say in the USA, we were on a roll.