The Fifth International Symposium on Traditional Polyphony ...
The Fifth International Symposium on Traditional Polyphony ... The Fifth International Symposium on Traditional Polyphony ...
312 Daiva Račiūnaitė -Vyčinienė progression of pitches performed on the daudytės ‘long wooden trumpets’). Incidentally the clucking of chickens may have been evoked not only by the “jumping” of the voices in wide intervals but also by the diaphonic sounding of the different texts (meaningful text and refrain). Audiences of sutartinės singing find it almost impossible to discern a coherent text. Over time the sutartinės ceased to arouse aesthetic pleasure on the part of listeners. People began poking fun at these hymn singers. “When they got teased that they were clucking like chickens, then they’d sing as one,” explained E. Janavičienė (born in 1841). Stasys Paliulis wrote that there had even been a special parody created, when fun was made of the “clucking” by the hymn singers.
Lithuanian and Ainu Vocal Polyphony: Certain Parallels is common in Ainu vocal traditions; neither can it be treated as alien in regards to Lithuania’s neighbors – archaic Finnish-Ugric as well as Slavic polyphony). Several types of movements can be defined in the choreography of the sutartinės. One is walking in a circle.
- Page 262 and 263: 262 simha aromi, polo valeho gadaxr
- Page 264 and 265: 264 simha aromi, polo valeho Semdeg
- Page 266 and 267: 266 OUTLINE OF A SYNTAX OF CHORDS I
- Page 268 and 269: 268 Simha Arom, Polo Vallejo 51 Mag
- Page 270 and 271: 270 Simha Arom, Polo Vallejo Betwee
- Page 272 and 273: 272 Simha Arom, Polo Vallejo 5 II I
- Page 274 and 275: 274 Simha Arom, Polo Vallejo 88 Ere
- Page 276 and 277: 276 Simha Arom, Polo Vallejo Let us
- Page 278 and 279: 278 andrea kuzmiCi (kanada) qarTuli
- Page 280 and 281: 280 andrea kuzmiCi musikologia da T
- Page 282 and 283: 282 andrea kuzmiCi da profesiuls 3
- Page 284 and 285: 284 ANDREA KUZMICH (CANADA) THE TRA
- Page 286 and 287: 286 Andrea Kuzmich traditional musi
- Page 288 and 289: 288 Andrea Kuzmich the ability to l
- Page 290 and 291: 290 daiva raCiunaite-viCiniene (lit
- Page 292 and 293: 292 daiva raCiunaite-viCiniene Sin
- Page 294 and 295: 294 daiva raCiunaite-viCiniene litv
- Page 296 and 297: 296 daiva raCiunaite-viCiniene / su
- Page 298 and 299: 298 daiva raCiunaite-viCiniene nebi
- Page 300 and 301: 300 daiva raCiunaite-viCiniene buli
- Page 302 and 303: 302 daiva raCiunaite-viCiniene wreS
- Page 304 and 305: 304 (Stasys Paliulis) mier 1932 wel
- Page 306 and 307: 306 LITHUANIAN AND AINU VOCAL POLYP
- Page 308 and 309: 308 Daiva Račiūnaitė -Vyčinien
- Page 310 and 311: 310 Daiva Račiūnaitė -Vyčinien
- Page 314 and 315: 314 Daiva Račiūnaitė -Vyčinien
- Page 316 and 317: 316 Daiva Račiūnaitė -Vyčinien
- Page 318 and 319: 318 10 C. Forlivesi assumes that mu
- Page 320 and 321: 320 Daiva Račiūnaitė -Vyčinien
- Page 322 and 323: 322 daiva raCiunaite-viCiniene. dan
- Page 324 and 325: 324 daiva raCiunaite-viCiniene. dan
- Page 326 and 327: 326 daiva raCiunaite-viCiniene. dan
- Page 328 and 329: 328 daiva raCiunaite-viCiniene. dan
- Page 330 and 331: 330 daiva raCiunaite-viCiniene. dan
- Page 332 and 333: 332 daiva raCiunaite-viCiniene. dan
- Page 334 and 335: 334 mixail lobanovi eTnografiisadmi
- Page 336 and 337: 336 mixail lobanovi yoveli maTgani
- Page 338 and 339: 338 vielebTan, aramed Crdilo-evropu
- Page 340 and 341: 340 Mikhail Lobanov Konz mäthil Gr
- Page 342 and 343: 342 Mikhail Lobanov due to the lowe
- Page 344 and 345: 344 Mikhail Lobanov Kravchinskaia,
- Page 346 and 347: 346 mixail lobanovi. danrTi Mikhail
- Page 348 and 349: 348 mixail lobanovi. danrTi Mikhail
- Page 350 and 351: 350 ana piotrovska ungreTSi boSa mu
- Page 352 and 353: 352 ana piotrovska tradicia grZelde
- Page 354 and 355: 354 ana piotrovska iseT istoriul mi
- Page 356 and 357: 356 THE NOTION OF SO CALLED GYPSY M
- Page 358 and 359: 358 Anna Piotrowska be claimed that
- Page 360 and 361: 360 Anna Piotrowska Consequently im
312<br />
Daiva Račiūnaitė -Vyčinienė<br />
progressi<strong>on</strong> of pitches performed <strong>on</strong> the daudytės<br />
‘l<strong>on</strong>g wooden trumpets’). Incidentally the clucking<br />
of chickens may have been evoked not <strong>on</strong>ly by<br />
the “jumping” of the voices in wide intervals but<br />
also by the diaph<strong>on</strong>ic sounding of the different<br />
texts (meaningful text and refrain). Audiences of<br />
sutartinės singing find it almost impossible to discern<br />
a coherent text.<br />
Over time the sutartinės ceased to arouse aesthetic<br />
pleasure <strong>on</strong> the part of listeners. People began poking<br />
fun at these hymn singers. “When they got teased that<br />
they were clucking like chickens, then they’d sing as<br />
<strong>on</strong>e,” explained E. Janavičienė (born in 1841). Stasys<br />
Paliulis wrote that there had even been a special<br />
parody created, when fun was made of the “clucking”<br />
by the hymn singers. <str<strong>on</strong>g>The</str<strong>on</strong>g> women would engage in<br />
a dialogue, as though they might be chickens, and<br />
would “cluck” a s<strong>on</strong>g: “čia tavo, čia mano, sudėsim<br />
abieju - bus tik mūsų dviejų ‘this yours, this mine, put<br />
‘em both, ours both’” (Paliulis, 1984: 93) (ex. 15).<br />
Lithuanian sutartinės traditi<strong>on</strong><br />
5) Singing in a round<br />
Aplinkui, Aplinkui giedoti ‘to sing (sutartinės ) in<br />
a round’, ‘to sing around’ is when “<strong>on</strong>e begins, the<br />
next <strong>on</strong>e quickly catches <strong>on</strong> and, from there, the third<br />
<strong>on</strong>e, and so it goes around as many times as singers<br />
are performing” 18 .<br />
Apskrita (adj., noun, sing.) is the exchangeable term<br />
for the sutartinė trejinė (threesome), which is deri–<br />
ved from the adjective, ‘rounded’. <str<strong>on</strong>g>The</str<strong>on</strong>g> ringing of the<br />
music itself seems to run in an endless circle. This<br />
has also probably had influence <strong>on</strong> the way the per–<br />
formers arrange the unfolding of the s<strong>on</strong>g in a circular<br />
fashi<strong>on</strong> (fig. 5). It is possible that the appropriate way<br />
for performing the sutartinės (when singers gather<br />
in a circle) was c<strong>on</strong>diti<strong>on</strong>ed by an open, as if neverending,<br />
form of sutartinės (“<strong>on</strong>e is collecting words<br />
and is able to collect any amount of them”). <str<strong>on</strong>g>The</str<strong>on</strong>g><br />
beginning = the end in sutartinės music (this c<strong>on</strong>cept<br />
Ainu traditi<strong>on</strong><br />
Women sit around the lid of the chest, tap the lid with<br />
their hands rhythmically and sing a s<strong>on</strong>g in a circular<br />
can<strong>on</strong> (fig. 7) 19 .