库拉·姆赞西:后种族隔离时期南非歌剧文化的战略转型

M. J. Nomcweya, O. Seda, N. Mugovhani
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引用次数: 0

摘要

本文概述了对南非豪登省歌剧院(Gauteng Opera)制作的三部歌剧系列中的两部歌剧的批判性分析,这两部歌剧于2016年在索韦托剧院(Soweto Theatre)以“Cula Mzansi”(意思是“歌唱南非”)的名义演出。这三部歌剧分别是邦加尼·恩多达纳-布林的《哈尼》、彼得·克拉佐夫的《断弦上的字》和马丁·瓦特的《Tronkvoël》,目前的分析对象是前两部。作者认为,在这些歌剧中加入本土主题和元素可以被解读为一种战略策略,旨在改变歌剧形式,赋予其地方文化相关性和吸引力。分析的目的是帮助当代和未来几代南非戏剧爱好者体验歌剧形式可以转变的一些可能方式。这种转变被认为是必要的,以便使歌剧对大多数以前处于不利地位的南非黑人更具吸引力,尽管在世界许多地方,这种类型的负面历史包袱在很大程度上被视为一种精英形式。作者认为,在音乐、服装和背景方面,这些歌剧中明显包含了南非本土文化元素,这使得故事的描述更容易与大多数以前被边缘化的南非社区联系起来。他们进一步认为,这种策略有可能使这种文化艺术形式本地化和去殖民化,从而在种族隔离后的南非获得更广泛的吸引力。
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Cula Mzansi: Towards Strategic Transformation of Operatic Culture in Post-Apartheid South Africa
Abstract This article outlines a critical analysis of two of a series of three operas that were produced by Gauteng Opera, South Africa, and presented at the Soweto Theatre in 2016 under the generic title of Cula Mzansi (which means “Sing South Africa”). The three operas were Bongani Ndodana-Breen's Hani, Peter Klatzow's Words from a Broken String, and Martin Watt's Tronkvoël, with the first two being the subject of the current analysis. The authors argue that the inclusion of indigenous themes and elements in these operas may be read as a strategic ploy that was meant to transform the operatic form and give it local cultural relevance and appeal. The purpose of the analysis was to assist current and future generations of South African theatregoers to experience some of the possible ways in which the operatic form can be transformed. This transformation is deemed necessary in order to make opera more appealing to the majority of previously disadvantaged black South Africans, notwithstanding the genre's negative historical baggage in many parts of the world where it is largely viewed as an elite form. The authors argue that the inclusion of decidedly indigenous South African cultural elements in these operas in terms of music, costume and setting allowed for the depiction of stories that could more easily relate to the majority of previously marginalised South African communities. They further argue that this strategy had the potential to localise and decolonise this cultural art form in ways deliberately meant to reach a much wider appeal in post- apartheid South Africa.
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