Matching Items (6)
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- All Subjects: Composition (Music)
- Creators: Hackbarth, Glenn
- Creators: Knowles, Kristina
Description
A systematic approach to composition has been used by a variety of composers to control an assortment of musical elements in their pieces. This paper begins with a brief survey of some of the important systematic approaches that composers have employed in their compositions, devoting particular attention to Pierre Boulez's Structures Ia . The purpose of this survey is to examine several systematic approaches to composition by prominent composers and their philosophy in adopting this type of approach. The next section of the paper introduces my own systematic approach to composition: the Take-Away System. The third provides several musical applications of the system, citing my work, Octulus for two pianos, as an example. The appendix details theorems and observations within the system for further study.
ContributorsHarbin, Doug (Author) / Hackbarth, Glenn (Thesis advisor) / DeMars, James (Committee member) / Etezady, Roshanne, 1973- (Committee member) / Rockmaker, Jody (Committee member) / Rogers, Rodney (Committee member) / Arizona State University (Publisher)
Created2011
Description
As clarinet compositions created by Taiwanese composers have not been widely discussed and published in academia, this research paper examines three unaccompanied clarinet works by three Taiwanese composers: Ballade by Hsiao-Wen Tseng, Chin Thoughts III by Ling-Huei Tsai, and Pointe de Flame by Chia-Lin Pan, all commissioned by the author in 2007. This research also includes a compact disc with recordings of these works, aiming to document the creativity of Taiwanese composers. This research paper examines these three commissioned works by analyzing their overall musical styles, notations, formal structures, rhythmical and melodic materials, unconventional clarinet techniques as well as the influence of Chinese musical elements. The analysis reveals the distinctive characteristic of each piece. Moreover, the author provides composers' insights and performance guides to help interested readers practice these pieces. To further understand how the composers create these pieces by drawing upon different life experiences, the paper also includes information about their backgrounds, program notes, lists of compositions, and music examples for reference. The author found that collaborating with these composers helped to establish a closer composer-performer relationship in interpreting the music. It is hoped that this compact disc recording will help make Taiwanese composers' clarinet works more accessible to a wider audience. Moreover, this research paper hopes to generate more interest in performing and appreciating music composed by Taiwanese composers.
ContributorsChuang, Yenting (Author) / Spring, Robert (Thesis advisor) / Schuring, Martin (Committee member) / Campbell, Andrew (Committee member) / Jiang, Danwen (Committee member) / Hackbarth, Glenn (Committee member) / Arizona State University (Publisher)
Created2011
Description
Para Mi Alma is a composition for chamber wind ensemble comprised of an Introduction, two dance movements, and a concluding movement featuring the full ensemble in a chorale-like finale. This piece follows the narrative of an abusive relationship, and the emotional rollercoaster that one experiences during the self extrication and consequential rebirth of identity. Para Mi Alma (For My Soul) is scored for chamber wind ensemble with the following instrumentation: piccolo/flute, Bb clarinet, bass clarinet, bassoon; soprano, tenor, and baritone saxophone; trumpet, trumpet/flugelhorn, horn in F, tenor and bass trombone; double bass, and three percussionists - marimba/congas, auxiliary percussion (wind chimes, suspended cymbal, triangle, bass drum, snare drum, double cowbell, tam-tam), and timpani/timbales. The duration of this work is approximately 11’00”.
Each movement portrays a stage in the relationship, and the mental state of the person experiencing abuse. The Introduction begins with a piccolo solo and marimba accompaniment, and gradually builds to the full ensemble; this section of music illustrates the moment that relational ties to the transgressor are cut — a split second of clarity and space before the spiral of anxiety and overwhelming thoughts of self deprecation invade. Movement I is a salsa, representing the dance of two people entering into a relationship. The meter changes and hemiolas serve to upset the underlying groove and create rhythmic tension, while the surface of the music appears unscathed. Finally the dance is interrupted by an aggressive bass solo, which initiates the transition to Movement II. This transition serves to remind the listener of the Introduction, and the dissolution of the relationship; it is characterized by chaos and confused clusters of melodic lines and dissonant harmonies. Movement II is a tango, representative of the emotional extremes of heartbreak, anger, confusion, and shame. The conclusion of the Tango directly segues into Movement III, which features a short brass chorale before building to include the full ensemble. Movement III portrays the support system of family and friends, and personifies the collective effort that takes place in healing and growth.
Each movement portrays a stage in the relationship, and the mental state of the person experiencing abuse. The Introduction begins with a piccolo solo and marimba accompaniment, and gradually builds to the full ensemble; this section of music illustrates the moment that relational ties to the transgressor are cut — a split second of clarity and space before the spiral of anxiety and overwhelming thoughts of self deprecation invade. Movement I is a salsa, representing the dance of two people entering into a relationship. The meter changes and hemiolas serve to upset the underlying groove and create rhythmic tension, while the surface of the music appears unscathed. Finally the dance is interrupted by an aggressive bass solo, which initiates the transition to Movement II. This transition serves to remind the listener of the Introduction, and the dissolution of the relationship; it is characterized by chaos and confused clusters of melodic lines and dissonant harmonies. Movement II is a tango, representative of the emotional extremes of heartbreak, anger, confusion, and shame. The conclusion of the Tango directly segues into Movement III, which features a short brass chorale before building to include the full ensemble. Movement III portrays the support system of family and friends, and personifies the collective effort that takes place in healing and growth.
ContributorsVincent, Katelyn Rae (Author) / Rogers, Rodney (Thesis advisor) / Knowles, Kristina (Committee member) / Kocour, Michael (Committee member) / Arizona State University (Publisher)
Created2019
Description
Piano Quintet> is a three movement piece, inspired by music of Eastern Europe. Sunrise in Hungary starts with a legato song in the first violin unfolding over slow moving sustained harmonics in the rest of the strings. This is contrasted with a lively Hungarian dance which starts in the piano and jumps throughout all of the voices. Armenian Lament introduces a mournful melody performed over a subtly shifting pedal tone in the cello. The rest of the voices are slowly introduced until the movement builds into a canonic threnody. Evening in Bulgaria borrows from the vast repertoire of Bulgarian dances, including rhythms from the horo and rachenitsa. Each time that the movement returns to the primary theme, it incorporates aspects of the dance that directly preceded it. The final return is the crux of the piece, with the first violin playing a virtuosic ornaments run on the melody.
ContributorsGiese, Adam (Composer) / Hackbarth, Glenn (Thesis advisor) / DeMars, James (Committee member) / Feisst, Sabine (Committee member) / Arizona State University (Publisher)
Created2014
Description
I believe the human mind is not an accurate reproducer of objects and events, but a tool that constructs their qualities. Philosophers Bowman Clarke, James John, and Amy Kind have argued for and against similar points, while Daniel Hoffman and Jay Dowling have debated cases from a psychological perspective. My understanding of their discourse surfaces in Cognize Normal-Like Pleez, a video installation designed to capture the enigmatic connection between perceivers and the things they perceive. The composition encapsulates this theme through a series of five videos that disseminate confusing imagery paired with mangled sounds. The miniatures operate in sequence on computer monitors set inside a haphazardously ornamented tower. Though the original sources for each video communicate clear, familiar subjects, the final product deliberately obscures them. Sometimes sounds and images flicker for only brief moments, perhaps too fast for the human mind to fully process. Though some information comes through, important data supplied by the surrounding context is absent.
I invite the audience to rationalize this complexing conglomerate and reflect on how their established biases inform their opinion of the work. Each person likely draws from his or her experiences, cultural conditioning, knowledge, and other personal factors in order to create an individual conceptualization of the installation. Their subjective conclusions reflect my belief concerning a neurological basis for the origin of qualities. One’s connection to Cognize’s images and sounds, to me, is not derived solely from characteristics inherent to it, but also endowed by one’s mind, which not only constructs the attributes one normally associates with the images and sounds (as opposed to the physics and biology that lead to their construction), but also seamlessly incorporates the aforementioned biases. I realize my ideas by focusing the topics of the videos and their setting around the transmission of information and its obfuscation. Just as one cannot see or hear past the perceptual barriers in Cognize, I believe one cannot escape his or her mind to “sense” qualities in an objective, disembodied manner, because the mind is necessary for perception.
I invite the audience to rationalize this complexing conglomerate and reflect on how their established biases inform their opinion of the work. Each person likely draws from his or her experiences, cultural conditioning, knowledge, and other personal factors in order to create an individual conceptualization of the installation. Their subjective conclusions reflect my belief concerning a neurological basis for the origin of qualities. One’s connection to Cognize’s images and sounds, to me, is not derived solely from characteristics inherent to it, but also endowed by one’s mind, which not only constructs the attributes one normally associates with the images and sounds (as opposed to the physics and biology that lead to their construction), but also seamlessly incorporates the aforementioned biases. I realize my ideas by focusing the topics of the videos and their setting around the transmission of information and its obfuscation. Just as one cannot see or hear past the perceptual barriers in Cognize, I believe one cannot escape his or her mind to “sense” qualities in an objective, disembodied manner, because the mind is necessary for perception.
ContributorsLempke, John Paul (Author) / Suzuki, Kotoka (Thesis advisor) / Knowles, Kristina (Committee member) / Stover, Chris (Committee member) / Arizona State University (Publisher)
Created2018
Description
“The Mystery of Light” is the first movement of a yet to be completed larger work titled ...to melt into the sun for chamber choir and percussion quartet. The text of the work is an excerpt from Kahlil Gibran’s masterpiece, The Prophet. This book tells the story of a prophet-like man, Almustafa, who, before embarking on the journey back to his native land, stops in the city of Orphalese, where the townspeople, having known him for many years, entreat him to share his wisdom before he departs. The seeress, Almitra, urges him, “speak to us and give us of your truth.” Almustafa proceeds to philosophize on a range of topics including love, laws, pain, friendship, children, time, beauty, and self-knowledge. Just before his farewell to the people of Orphalese, he speaks of death, saying that it is not something to be feared, but rather, embraced as a necessary and beautiful part of life.
This interconnectedness of the life and death process, of which Almustafa speaks, is the subject of “The Mystery of Light.” Almitra’s aforementioned request returns directly and indirectly throughout the movement as a reference to humanity’s undying desire to understand the great mysteries of our own mortal condition. The choir shifts throughout the movement between the three following perspectives: 1) that of people who live in fear, whose anxious whispers grow into shouts of horror as they are faced with the threat of death, 2) that of people who share Almitra’s inquisitiveness and are inspired with wonder by the secret of death and 3) that of the prophet, as he speaks words of comfort and wisdom to those who look, either in terror or wonder, upon the face of death. My hope with this music is to share the comforting words which Gibran has spoken through the character, Almustafa, so that, as they have done for me, these words may provide comfort to those who will stand trembling in the presence of life’s most inevitable consequence.
This interconnectedness of the life and death process, of which Almustafa speaks, is the subject of “The Mystery of Light.” Almitra’s aforementioned request returns directly and indirectly throughout the movement as a reference to humanity’s undying desire to understand the great mysteries of our own mortal condition. The choir shifts throughout the movement between the three following perspectives: 1) that of people who live in fear, whose anxious whispers grow into shouts of horror as they are faced with the threat of death, 2) that of people who share Almitra’s inquisitiveness and are inspired with wonder by the secret of death and 3) that of the prophet, as he speaks words of comfort and wisdom to those who look, either in terror or wonder, upon the face of death. My hope with this music is to share the comforting words which Gibran has spoken through the character, Almustafa, so that, as they have done for me, these words may provide comfort to those who will stand trembling in the presence of life’s most inevitable consequence.
ContributorsStefans, Karl (Author) / Temple, Alex (Thesis advisor) / Knowles, Kristina (Committee member) / Rockmaker, Jody (Committee member) / Arizona State University (Publisher)
Created2020