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Cultural Sustainabilities最新文献

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Garbage Truck Music and Sustainability in Contemporary Taiwan: 当代台湾的垃圾车音乐与可持续发展
Pub Date : 2019-04-30 DOI: 10.5406/J.CTVH9W1F9.10
Nancy A. Guy
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引用次数: 1
The Fiesta de la Bulería of Jerez de la Frontera: 赫雷斯德拉弗朗特拉的buleria派对:
Pub Date : 2019-04-30 DOI: 10.5406/J.CTVH9W1F9.25
Roshan Samtani
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引用次数: 0
BaAka Singing in a State of Emergency: BaAka在紧急状态下唱歌:
Pub Date : 2019-04-30 DOI: 10.5406/J.CTVH9W1F9.22
M. Kisliuk
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引用次数: 0
Back Matter 回到问题
Pub Date : 2019-04-30 DOI: 10.5406/j.ctvh9w1f9.31
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引用次数: 0
Fiddle-icious
Pub Date : 2019-04-15 DOI: 10.5622/illinois/9780252042362.003.0022
Don Roy is a champion fiddler from Maine, promoted and celebrated on national folkloric stages as “the finest Franco fiddler in New England, whose playing exactly exemplifies what Franco-American fiddling is all about.” Nonetheless, Mr. Roy has been reluctant to adopt or centralize institutional constructs of his identity. Since 2003 he and Cindy Roy have developed and nurtured a community around a core of music repertoire and practice. This chapter explores the relationship between Mr. Roy's role as a bearer of inherited cultural and musical traditions, and his cultivation of a sustainable music community in southern Maine, as a participatory alternative to heritage industry narratives.
唐·罗伊(Don Roy)是来自缅因州的冠军小提琴手,在全国民俗舞台上被誉为“新英格兰最优秀的佛朗哥小提琴手,他的演奏完全体现了佛朗哥-美国小提琴的精髓”。尽管如此,罗伊一直不愿采纳或集中他身份的机构结构。自2003年以来,他和辛迪·罗伊发展并培养了一个以音乐曲目和练习为核心的社区。本章探讨了罗伊先生作为传承文化和音乐传统的承载者的角色,与他在缅因州南部培养一个可持续的音乐社区之间的关系,作为遗产行业叙事的参与性替代方案。
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引用次数: 0
Digital Technology, Chanting Torah, and the Sustainability of Tradition 数字技术,诵经,和传统的可持续性
Pub Date : 2019-04-15 DOI: 10.5406/J.CTVH9W1F9.20
J. Summit
This chapter examines strategies where individual Jews employ digital technology to sustain and transmit musical traditions of Torah and haftarah trope, a core element of contemporary Jewish worship. While these examples focus more on personal agency than institutional sustainability, they underscore new approaches to integrating meaningful ritual into the lives of these liberal Jews. Even as certain contemporary Jews have moved away from traditional structures of learning and authority–synagogues, religious schools, rabbis, and cantors–they have developed and supported innovative means to transmit the music performance of biblical chant used in bar/bat mitzvah celebrations in a way that sustains traditional rituals while empowering their personal style of Jewish expression and identity.
本章探讨了犹太人个人使用数字技术来维持和传播Torah和haftarah比喻的音乐传统的策略,这是当代犹太人崇拜的核心元素。虽然这些例子更多地关注个人能动性,而不是制度的可持续性,但它们强调了将有意义的仪式融入这些自由派犹太人生活的新方法。即使某些当代犹太人已经远离了传统的学习和权威结构——犹太教堂、宗教学校、拉比和唱诗班——他们也发展并支持创新的方法,以一种维持传统仪式的方式,传播圣经圣歌的音乐表演,同时赋予他们犹太人表达和身份的个人风格。
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引用次数: 0
The New River Updated 新河更新
Pub Date : 2019-04-15 DOI: 10.5622/illinois/9780252042362.003.0010
In 1911 Charles Ives wrote “The New River,” a song unique among his works for its outspoken environmentalist stance. Composed in direct response to the diversion of waters from Ives's beloved Housatonic River to feed New York City reservoirs and plans for constructing a dam, the song also captured widespread national outrage over the Hetch Hetchy Dam being built at the same time through Yosemite National Park. Combining transcendentalist understandings of nature with more contemporary arguments to save Hetch Hetchy published by Robert Underwood Johnson and John Muir, Ives's song sounds his belief “the fabric of life weaves itself whole.”
1911年,查尔斯·艾夫斯创作了《新河》,这首歌因其直言不讳的环保立场而在他的作品中独树一帜。这首歌的创作直接回应了艾夫斯心爱的胡萨托尼克河(Housatonic River)引水给纽约市水库和修建大坝的计划,这首歌还捕捉到了全国对同时在约塞米蒂国家公园修建的赫奇·赫奇大坝(Hetch Hetchy dam)的普遍愤怒。艾夫斯的歌曲结合了先验主义对自然的理解和更现代的观点,以拯救罗伯特·安德伍德·约翰逊和约翰·缪尔出版的《赫奇·赫奇》,表达了他的信念:“生命的结构将自己编织得完整。”
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引用次数: 0
The Fiesta de la Bulería of Jerez de la Frontera 赫雷斯·德拉弗朗特拉的buleria派对
Pub Date : 2019-04-15 DOI: 10.5622/illinois/9780252042362.003.0021
The construction of cultural heritage, together with its maintenance, sustainability, and adaptation, is an area of perennial interest to social scientists. This chapter documents and describes the Fiesta de la Bulería, an annual event celebrated in the city of Jerez de La Frontera, Spain. The fiesta, an invented tradition that commenced in 1967, is dedicated to the bulería, a highly-cherished song-form in the flamenco repertoire. Drawing on perspectives from semiotics, the chapter addresses the question of how musical sounds signify, essential to an understanding of the construction of meaning, and thus to a deeper comprehension of music and identity. In the course of the discussion, this chapter employs the fiesta as a framework to illustrate how the environment, expressive culture, identity, and economics felicitously come together through adaptive management, thereby fostering the sustainability of an eco-system of culture.
文化遗产的建设及其维护、可持续性和适应性,是社会科学家长期感兴趣的领域。本章记载并描述了Fiesta de la Bulería,这是在西班牙赫雷斯德拉弗朗特拉市庆祝的年度活动。这个节日始于1967年,是一个发明的传统,致力于bulería,这是弗拉门戈曲目中备受珍视的歌曲形式。从符号学的角度来看,本章解决了音乐声音如何表示的问题,这对理解意义的构建至关重要,从而对音乐和身份有更深的理解。在讨论过程中,本章以节日为框架,说明环境、表达文化、身份和经济如何通过适应性管理巧妙地结合在一起,从而促进文化生态系统的可持续性。
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引用次数: 0
Sustaining Indigenous Sounds 维持本土声音
Pub Date : 2019-04-15 DOI: 10.5622/illinois/9780252042362.003.0015
What now might now be dubbed “cultural sustainability” has long been part and parcel of university life throughout Latin America where such institutions have been pivotal in preserving and shaping peripheral or threatened musical traditions. This chapter describes the work of a Peruvian organization called the Centro de Capacitación Campesino (Center for Peasant Training), which was instrumental in the musical life of rural-indigenous communities around the Andean city of Ayacucho in two distinct moments: first in the 1980s when the CCC was founded at Ayacucho's national university amid the Shining Path's war against the Peruvian state; the second moment came after 2000 when community-based Radio Quispillaccta made old CCC recordings the centerpiece of its broadcasts and a symbol of indigenous ecological rationality.
长期以来,所谓的“文化可持续性”一直是拉丁美洲大学生活的重要组成部分,这些机构在保护和塑造边缘或受到威胁的音乐传统方面发挥了关键作用。本章描述了一个名为Centro de Capacitación Campesino(农民培训中心)的秘鲁组织的工作,在两个不同的时刻,它在安第斯山脉城市阿亚库乔周围的农村土著社区的音乐生活中发挥了重要作用:第一个是20世纪80年代,在光辉道路反对秘鲁政府的战争中,CCC在阿亚库乔的国立大学成立;第二个时刻出现在2000年之后,当时以社区为基础的Quispillaccta电台将旧的CCC录音作为其广播的核心内容和土著生态理性的象征。
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引用次数: 0
Climate Change, Mobile Pastoralism, and Cultural Heritage in Western Mongolia 西蒙古的气候变化、流动畜牧业和文化遗产
Pub Date : 2019-04-15 DOI: 10.5406/J.CTVH9W1F9.11
J. Post
This chapter addresses the impact of climate change on the cultural production of Kazakh mobile pastoral herders in the Altai Mountains of western Mongolia. It highlights the body of Traditional Ecological Knowledge (TEK) that herders express in their music, instruments, textiles, and heritage actions such as work patterns and social gatherings. Extreme weather events, loss of water sources, and desertification have deeply impacted herders and this is expressed in their cultural forms. The study engages with rangeland and climate science and draws on the author's fieldwork with Kazakh herders in Mongolia.
本章论述了气候变化对蒙古西部阿尔泰山哈萨克流动牧民文化生产的影响。它突出了牧民通过他们的音乐、乐器、纺织品和遗产行为(如工作模式和社交聚会)表达的传统生态知识(TEK)的主体。极端天气事件、水源丧失和荒漠化对牧民产生了深刻影响,这表现在他们的文化形式上。这项研究涉及牧场和气候科学,并借鉴了作者对蒙古哈萨克牧民的实地考察。
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引用次数: 2
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Cultural Sustainabilities
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