Istanbul Technical University 击 Graduate School of Arts
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Čarobnost Zvoka in Zavesti
EDUN EDUN SLOVANSKO-PITAGOREJSKA ANSAMBEL ZA STARO MEDITATIVNO KATEDRA ZA RAZVOJ ZAVESTI GLASBO IN OŽIVLJANJE SPIRITUALNIH IN HARMONIZIRANJE Z ZVOKOM ZDRAVILNIH ZVOKOV KULTUR SVETA ČAROBNOST ZVOKA IN ZAVESTI na predavanjih, tečajih in v knjigah dr. Mire Omerzel - Mirit in koncertno-zvočnih terapijah ansambla Vedun 1 I. NAŠA RESNIČNOST JE ZVOK Snovni in nesnovni svet sestavlja frekvenčno valovanje – slišno in neslišno. Toda naša danost, tudi zvenska, je mnogo, mnogo več. Zvok je alkimija frekvenc in njihovih energij, orodje za urejanje in zdravljenje subtilnih teles duha in fizičnega telesa ter orodje za širjenje zavesti in izostrovanje čutil in nadčutil. Z zvokom (resonanco) se lahko sestavimo v harmonično celoto in uglasimo z naravnimi ritmi, zaradi razglašenosti (disonance) pa lahko zbolimo. Modrosti svetovnih glasbenih tradicij povezujejo človekovo zavest z nezavednim in nadzavednim ter z zvočnimi vzorci brezmejnega, brezčasnega in večnega. Zvok nas povezuje z Velikim Snovnim Slušnim Logosom Univerzuma in Kozmično Inteligenco življenja oziroma Zavestjo Narave, ki jo vse bolj odkrivata tudi subatomska fizika in medicina. Zvok je ključ tistih vrat »duše in srca«, ki odpirajo subtilne svetove »onkraj« običajne zavesti, v mnogodimenzionalne svetove resničnosti in zavesti ter v transcendentalne svetove. Knjige dr. Mire Omerzel - Mirit, še zlasti knjižna serija Kozmična telepatija, njene delavnice in tečaji, pa tudi koncerti in zgoščenke njenega ansambla Vedun (glasbenikov – zvočnih terapevtov – medijev, ki muzicirajo v transcendentalnem stanju zavesti), vodijo bralce in poslušalce na najgloblje ravni duše, v zvočno prvobitnost, k Viru življenja, v središče in pravljične svetove človekovega duha. Zvoku Mirit in glasbeni sodelavci z besedo, glasbo in zvočno »kirurgijo« vračajo urejajočo in zdravilno moč, nekdanjo svečeniško noto in svetost. -
Music, Image, and Identity: Rebetiko and Greek National Identity
Universiteit van Amsterdam Graduate School for Humanities Music, Image, and Identity: Rebetiko and Greek National Identity Alexia Kallergi Panopoulou Student number: 11655631 MA Thesis in European Studies, Identity and Integration track Name of supervisor: Dr. Krisztina Lajosi-Moore Name of second reader: Prof. dr. Joep Leerssen September 2018 2 Table of Contents Introduction ......................................................................................................................... 4 Chapter 1 .............................................................................................................................. 6 1.1 Theory and Methodology ........................................................................................................ 6 Chapter 2. ........................................................................................................................... 11 2.1 The history of Rebetiko ......................................................................................................... 11 2.1.1 Kleftiko songs: Klephts and Armatoloi ............................................................................... 11 2.1.2 The Period of the Klephts Song .......................................................................................... 15 2.2 Rebetiko Songs...................................................................................................................... 18 2.3 Rebetiko periods .................................................................................................................. -
Downloaded from Brill.Com09/25/2021 04:09:39AM Via Free Access 96 Yagou
Please provide footnote text CHAPTER 4 A Dialogue of Sources: Greek Bourgeois Women and Material Culture in the Long 18th Century Artemis Yagou The Context In the Ottoman-dominated Europe of the Early Modern period (17th to 19th centuries), certain non-Muslim populations, especially the Christian elites, defined their social status and identity at the intersection of East and West. The westernization of southeastern Europe proceeded not just through the spread of Enlightenment ideas and the influence of the French Revolution, but also through changes in visual culture brought about by western influence on notions of luxury and fashion. This approach allows a closer appreciation of the interactions between traditional culture, political thought, and social change in the context of the modernization or “Europeanization” of this part of Europe.1 The role of the “conquering Balkan Orthodox merchant” in these processes has been duly emphasized.2 The Balkan Orthodox merchant represented the main vehicle of interaction and interpenetration between the Ottoman realm and the West, bringing the Balkans closer to Europe than ever before.3 The gradual expansion of Greek merchants beyond local trade and their penetra- tion into export markets is the most characteristic event of the 18th century in Ottoman-dominated Greece.4 This was triggered by political developments, more specifically the treaty of Küçük Kaynarca in 1774, the opening of the Black 1 LuxFaSS Research Project, http://luxfass.nec.ro, [accessed 30 May 2017]. 2 Troian Stoianovich. “The Conquering Balkan Orthodox Merchant,” The Journal of Economic History 20 (1960): 234–313. 3 Fatma Müge Göçek, East Encounters West: France and the Ottoman Empire in the Eighteenth Century (New York, 1987); Vladislav Lilić, “The Conquering Balkan Orthodox Merchant, by Traian Stoianovich. -
Paleochora: Wie Das Dorf Zu Seinem Namen Kam
Paleochora: Wie das Dorf zu seinem Namen kam. Gute Quelle: Das Buch „Paleochora (Ein Rückblick in die Vergangenheit)“, von Nikolaos Pyrovolakis. Seit der venezianischen Epoche hieß das Gebiet des heutigen Paleochoras „Selino Kastelli“ – und zwar aufgrund des venezianischen Kastells, das sich oberhalb des heutigen Hafens befindet. Die Bezeichnung dieses Kastells gab dem ganzen Bezirk, der zuvor „Orima“ (= „in den Bergen liegend“) hieß, den Namen Selino. Ein schönes Buch. Gibt es nur im Buchladen von Paleochora. 1834 besichtigte der englische Reisende Robert Pashley* die venezianische Festung und berichtete, dass er um diese herum nur auf Ruinen gestoßen und der Ort vollkommen unbewohnt gewesen sei. Es gab nur ein Gebäude (Lager), in dem man Getreide aufbewahrte, das hauptsächlich aus Chania kam. Dieses Getreide diente der Versorgung der Bewohner von Selino und Sfakia. Während seines Besuches im heutigen Paleochora 1834 weist er auf die Überreste einer alten Stadt hin und wird wörtlich wie folgt zitiert: „Nachdem wir um Viertel nach Neun von Selino Kastelli weggegangen waren, überquerten wir den Fluss, der eine halbe Meile östlich liegt. Der Boden rundum ist von Tonscherben bedeckt. Das einzige Material, das auf die Existenz einer antiken Stadt hindeutet.“ Es gibt auch verschiedene Hinweise darauf, dass alte Bewohner Paleochoras an dieser Stelle beim Pflügen auf verschiedene Münzen gestoßen sind. Der Reisende Paul Faure* geht ganz klar davon aus, dass die Ortschaft wahrscheinlich auf den Trümmern der antiken Stadt „Kalamidi“ erbaut worden ist. Da also Paleochora in der Nähe einer antiken, zerfallenen Stadt wiedererbaut wurde, wurde ihm dieser Ortsname gegeben. Es stellt sich jetzt die Frage, welche von den 40 Städten, die Plinius niedergeschrieben hat, es ist. -
ACADEMY Music
January 12, 1954 #32 "' P 27 - ! Ä M ' ¡i Wi7 worn mil lOpp1i 3 1 u11.1 v w " 1111 111i11.. rn Ill I u B R OKflYN ACADEMY Music PANEGYRIS BROOKLYN INSTITUTE OF ARTS AND SCIENCES -------- - - ---- Vmtgtg-hh7zl.oTYm+m7zgTm+m4gTm+gTmTiirimvmTm+z§h+zg+7cYYT`g+mTzgrm-h7h-h7cTT-T7n 7 7cg4r7Y3roggu:3og7cYYuYzgsyoogtgti7g-hu+3g77c7g7wtrmx FIRE NOTICE: The exit indicated by a red light TUESDAY EVENING, JANUARY 12, 1954 and sign nearest to the seat you occupy is the shortest route to the street. In the event of fire please do 7. a) KALAMATIANOS . Popular Greek dance not run -WALK TO THAT EXIT. JACOB GRUMET, Fire Commissioner b) TSAKONIKOS Symbolizing the exodus from the UNDER THE HIGH PATRONAGE OF HER MAJESTY It is urgent for the comfort and safety of all that labyrinth in the Palace of Knossos patrons refrain from lighting matches in this theater. c) TSAMIKOS Popular Greek dance QUEEN FREDERIKA OF THE HELLENES INTERMISSION PAnEGYRIS 8. a) KERKYRA -LEFKAS -KEPHALLONIA- ZAKINTHOS- KYTHIRA Dances and songs from the Ionian Islands recently devasted by earthquakes - THE ROYAL FESTIVAL COMPANY OF GREECE followed by b) MOIROLOGIA Laments for the dead DORA STRATOU ó Dora Stratou Producer and Director The Laments still used in Greece today derive from the ancient dirges of Greek tragedy. YANNIS TSAROUHIS A. FIVOS 9. KYPRIAKOI CHOROI -KARSILAMAS _ Dances from Cyprus Musical Supervisor Costumes 10. TRATA Fishing Song M. SVOLOPOULOU and V. PAPACHRISTOU A. PAPANIKOLAOU Soloist: Afrodifi Papanikolaou Solo Dancers Singer II. a) CHIOTIKOS .. Dances from the island of Chios II;;fli1 ALEKOS KARAVITIS b) KARPATHIOTIKOS ZERVOS Dances from the island of Karpathos The Cretan Soloist (Lyra- Songs) c) CHASSAPIKOS Butchers' dance Originated in Byzantium, as now danced in Salamis. -
Table of Contents 1
Maria Hnaraki, 1 Ph.D. Mentor & Cultural Advisor Drexel University (Philadelphia-U.S.A.) Associate Teaching Professor Official Representative of the World Council of Cretans Kids Love Greece Scientific & Educational Consultant Tel: (+) 30-6932-050-446 E-mail: [email protected]; [email protected] Table of Contents 1. FORMAL EDUCATION ....................................................................................................................................................................... 2 2. ADDITIONAL EDUCATION .............................................................................................................................................................. 2 3. EMPLOYMENT RECORD ................................................................................................................................................................... 2 3.1. Current Status (2015-…) ................................................................................................................................................................. 2 3.2. Employment History ....................................................................................................................................................................... 3 3.2.1. Teaching Experience ................................................................................................................................................................ 3 3.2.2. Research Projects .................................................................................................................................................................... -
Folk/Världsmusik På Vinyl: Europa
Bibliotek Film o. Musik, Kulturhuset Stadsteatern Folk/Världsmusik på vinyl: Europa Samlingar F 2269 ASIEN (s) Dances of the world's peoples vol. 4 (Grekland, Turkiet, Israel, Armenien ) F 2269 EUROPA (s) Dances of the world's peoples vol. 4 (Grekland, Turkiet, Israel, Armenien ) F 2269 GREKLAND (s) Dances of the world's peoples vol. 4 (Grekland, Turkiet, Israel, Armenien ) F 2270 Europa Dances of the world's people vol 1: Grekland, Rumänien, Bulgarien, Makedonien. Albanien F 4248 ALBANIEN (s) Folk music of Albania F 5837 ALBANIEN (s) Folkdanser från norra Albanien (Pllake me kenge dhe muzike shqiptare) F 5836 ALBANIEN (s) Folksånger från Albanien F 5835 ALBANIEN (s) Folksånger från Albanien F 5834 ALBANIEN (s) Folksånger från Albanien F 5838 ALBANIEN (s) Folksånger från mellersta Albanien F 5839 ALBANIEN (s) Folksånger från norra Albanien F 5833 ALBANIEN (s) Folksånger från norra Albanien F 5832 ALBANIEN (s) Folksånger från norra Albanien och Peshkopiatrakten F 5831 ALBANIEN (s) Kärlekssånger från mellersta Albanien F 5840 ALBANIEN (s) Nutida populära sånger med motiv från dagens Albanien F 5841 ALBANIEN (s) Nutida sånger med motiv från dagens Albanien F 5842 ALBANIEN (s) Populära sånger från dagens Albanien F 3784 ALBANIEN (s) Songs and dances of Albania (Orchestra of Radio Pristina) Armenien F 4853 ARMENIEN (s) Armenien (Armenie, Musique de tradition populaire) F 4784 ARMENIEN (s) Medeltida liturgisk sång från Armenien F 2269 ASIEN (s) Dances of the world's peoples vol. 4 (Grekland, Turkiet, Israel, Armenien ) F 2269 EUROPA (s) Dances of the world's peoples vol. 4 (Grekland, Turkiet, Israel, Armenien ) F 2269 GREKLAND (s) Dances of the world's peoples vol. -
Rhythmo-Melodic Patterns of Modi Performed on the Santouri by Nikos Kalaitzis by Mema Papandrikou
IMS-RASMB, Series Musicologica Balcanica 1.1, 2020. e-ISSN: 2654-248X Rhythmo-Melodic Patterns of Modi Performed on the Santouri by Nikos Kalaitzis by Mema Papandrikou DOI: https://doi.org/10.26262/smb.v1i1.7751 ©2020 The Author. This is an open access article under the terms and conditions of the Creative Commons Attribution NonCommercialNoDerivatives International 4.0 License https://creativecommons.org/licenses/by-nc- nd/4.0/ (CC BY-NC-ND 4.0), which permits use, distribution and reproduction in any medium, provided that the articles is properly cited, the use is non-commercial and no modifications or adaptations are made. Papandrikou, Rhythmo-Melodic Patterns… Rhythmo-Melodic Patterns of Modi Performed on the Santouri by Nikos Kalaitzis Mema Papandrikou Abstract: Greek folk music follows the non-tempered modal musical system of the Byzantine ochtoechos. The Greek santouri is a music instrument tuned chromatically after the well-tempered system. As there is no ability of performing microtones, all modes are played on the well-tempered scale. Nikos Kalaitzis or “Bidagialas”, one of the greatest Greek santouri players, uses his excellent skill in order to perform folk music as close to the non-tempered modal system as possible. He focuses on the basic features of each mode/echos and tries to express the style of each one using various melodic and rhythmic techniques. Through the study of two characteristic dance tunes in different modes from the island of Lesbos, we see analytically the rhythmo-melodic patterns which are used on the santouri by this great musician and help to determine the identification of modes. -
Ferals, My Little «Ἀγρίμια Κι΄Ἀγριμάκια Μου ΄Λάφια Μου ΄Μερωμένα Πεστέ
Greek Song No5 – Agrimia Ki Agrimakia Mou https://www.youtube.com/watch?v=jiNrWFUKdho The music of Crete (Greek: Κρητική μουσική), also called kritika (Greek: κρητικά), refers to traditional forms of Greek folk music prevalent on the island of Crete in Greece. Cretan music is the eldest music in Greece and generally, in Europe. Since ancient times, music held a special place in Crete and this is proved by the archaeological excavations, the ancient texts and paintings that are preserved in the Archaeological Museum of Heraklion. Most paintings represent the lyre player playing in the middle and the dancers dancing around in circle. There are also images of flutes, conches, trumpets and the ancient lyre. Lyra is the basic instrument of Cretan music. It is in three types: “Lyraki” (small lyre), the common lyre and “Vrontolyra”. They have three metallic chords, which, in the past were made of intestine. They differ in size, the sound they produce and their use. Cretan traditional music includes instrumental music (generally also involving singing), a capella songs known as the rizitika, "Erotokritos," Cretan urban songs (tabachaniotika), as well as other miscellaneous songs and folk genres (lullabies, ritual laments, etc.). “Rizitika” is a category of Cretan songs, named from the Greek word “riza” which means “root”. Therefore these songs date back many centuries ago in Cretan music. Cretans don’t dance these particular songs. The singer usually sings them and the chorus repeats the lyrics. One of the most famous Rizitika song is “ Agrimia Ki Agrimakia Mou” (Ferals, my little ferals) and especially its version by the mst famous Cretan singers of all time Nikos Xyloyris. -
Evdokia's Zeibekiko
European Scientific Journal December 2017 edition Vol.13, No.35 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 The Bouzouki’s Signifiers and Significance Through the Zeibekiko Dance Song: "Evdokia’s Zeibekiko" Evangelos Saragatsis Musician, Secondary Education Teacher, Holder Of Postgraduate Diploma Ifigeneia Vamvakidou Professor at the University of Western Macedonia, Greece Doi: 10.19044/esj.2017.v13n35p125 URL:http://dx.doi.org/10.19044/esj.2017.v13n35p125 Abstract The objective of this study is to identify the signifiers and significance of the Zeibekiko dance, and those of the bouzouki itself, to a further extent, as they emerge through research conducted in the relevant literature, and which is anchored to those signifiers, as they are highlighted through their presence in material that is obtained from movies. The semiotic analysis of the film “Evdokia”, by A. Damianos (1971), is the research method that is followed. In this context, the main focus is placed on the episode/scene, where Evdokia’s Zeibekiko is displayed on stage. This ‘polytropic’ (polymodal) material that consists of listening to, viewing, playing music, and dancing encompasses a large variety of musicological and gender signifiers that refer to the specific era. The model followed is that of Greimas (1996), as it was used by Lagopoulos & Boklund-Lagopoulou (2016), and Christodoulou (2012), in order to point out those characteristic features that are expressed by the bouzouki, as a musical instrument, through a representative sample of the zeibekiko dance, as it is illustrated in the homonymous film. The analysis of images, as well as of the language message, lead to the emergence of codes, such as the one referring to the gender, and also the symbolic, value, and social codes, and it is found that all these codes agree with the introductory literature research conducted on the zeibekiko dance and the bouzouki. -
Council and Commission Decision of 29 March 2010 on the Conclusion Of
29.4.2010 EN Official Journal of the European Union L 108/1 II (Non-legislative acts) INTERNATIONAL AGREEMENTS COUNCIL AND COMMISSION DECISION of 29 March 2010 on the conclusion of the Stabilisation and Association Agreement between the European Communities and their Member States, of the one part, and the Republic of Montenegro, of the other part (2010/224/EU, Euratom) THE COUNCIL OF THE EUROPEAN UNION AND THE EUROPEAN (3) As a consequence of the entry into force of the Treaty of COMMISSION, Lisbon on 1 December 2009, the European Union has replaced and succeeded the European Community. Having regard to the Treaty on the Functioning of the European Union, and in particular Article 217 in conjunction with (4) The Agreement should be approved, Article 218(6)(a) and (8) thereof, Having regard to the Treaty establishing the European Atomic HAVE ADOPTED THIS DECISION: Energy Community, and in particular the second paragraph of Article 101 thereof, Article 1 Having regard to the proposal from the European Commission, The Stabilisation and Association Agreement between the Euro Having regard to the consent of the European Parliament, pean Communities and their Member States, of the one part, and the Republic of Montenegro, of the other part, the Annexes and Protocols annexed thereto, as well as the joint declarations and Having regard to the approval of the Council granted pursuant to the declaration by the Community attached to the Final Act, are Article 101 of the Treaty establishing the European Atomic hereby approved on behalf of the European Union and the Euro Energy Community, pean Atomic Energy Community. -
NOSTALGIA, EMOTIONALITY, and ETHNO-REGIONALISM in PONTIC PARAKATHI SINGING by IOANNIS TSEKOURAS DISSERTATION Submitted in Parti
NOSTALGIA, EMOTIONALITY, AND ETHNO-REGIONALISM IN PONTIC PARAKATHI SINGING BY IOANNIS TSEKOURAS DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Musicology in the Graduate College of the University of Illinois at Urbana-Champaign, 2016 Urbana, Illinois Doctoral Committee: Associate Professor Donna A. Buchanan, Chair Professor Emeritus Thomas Turino Professor Gabriel Solis Professor Maria Todorova ABSTRACT This dissertation explores the multilayered connections between music, emotionality, social and cultural belonging, collective memory, and identity discourse. The ethnographic case study for the examination of all these relations and aspects is the Pontic muhabeti or parakathi. Parakathi refers to a practice of socialization and music making that is designated insider Pontic Greek. It concerns primarily Pontic Greeks or Pontians, the descendants of the 1922 refugees from Black Sea Turkey (Gr. Pontos), and their identity discourse of ethno-regionalism. Parakathi references nightlong sessions of friendly socialization, social drinking, and dialogical participatory singing that take place informally in coffee houses, taverns, and households. Parakathi performances are reputed for their strong Pontic aesthetics, traditional character, rich and aesthetically refined repertoire, and intense emotionality. Singing in parakathi performances emerges spontaneously from verbal socialization and emotional saturation. Singing is described as a confessional expression of deeply personal feelings