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クエリ検索: "沖縄県立芸術大学"
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  • 中嶋 鉄利
    繊維機械学会誌
    2009年 62 巻 3 号 185-189
    発行日: 2009年
    公開日: 2021/01/25
    ジャーナル フリー
  • —その2 ガムラン·グンデル·ワヤンおよびガムラン·アンクルン—
    塩川 博義
    騒音制御
    2012年 36 巻 2 号 195-200
    発行日: 2012/04/01
    公開日: 2020/01/16
    ジャーナル フリー

    ガムランとは,インドネシア,マレーシアを中心に発達した伝統的な合奏音楽である。インドネシア·バリ島のガムランには,儀礼や舞踊の種類などによりさまざまな楽器あるいは楽器編成が存在する。大きな特徴として,鍵盤楽器は2台が一組を成しており,それらはうなりが生じるように調律されている。本論文はインドネシア·バリ島のガムランでスレンドロ音階であるガムラン·グンデル·ワヤンおよびガムラン·アンクルンそれぞれ2セットにおける鍵盤楽器のうなり周波数を明らかにし比較検討したので,その結果を報告する。

  • 琉球沖縄歴史
    2019年 1 巻 79-80
    発行日: 2019/08/31
    公開日: 2023/12/23
    ジャーナル フリー
  • 北村 義典, 仲嵩 弥愛, ロペス ダニエル, 井野 真実, 神山 沙織, 木村 友紀, 吉村 英里香
    デザイン学研究作品集
    2010年 15 巻 1 号 44-47
    発行日: 2010/03/30
    公開日: 2017/10/27
    ジャーナル 認証あり
    本庭園は、フランスの「ショーモン国際庭園フェスティバル・コンペティション」に入選し、2009年4月から10月までの間、ショーモン城の展示会場に制作展示されものである。フランスの詩人ポール・エリュアールの詩「私は一人ではない」を庭園のデザインへと展開しており、訪問者は桜の木の下、ベンチに腰を掛けて木製の詩集を読むことができる。目の前には、白い砂に流れるような天然藍の青色が広がり、植物が有機的に群れをなしている。また光を受けて瞬くシルバーリーフ系を中心とした植物群からは、艶やかで多彩なアザミ系の花々が顔を出す。古いベンチや木製詩集と四季折々に変化する色鮮やかな世界との対比が、時空を超えた生命の喜びを彷彿とさせ、庭のデザインを通して詩で表現された「愛と自然賛美」の世界を訪問者と共有することができた。
  • 琉球沖縄歴史
    2020年 2 巻 135-137
    発行日: 2020/08/31
    公開日: 2023/12/23
    ジャーナル フリー
  • 朝山 奈津子
    美学
    2009年 60 巻 2 号 132-
    発行日: 2009/12/31
    公開日: 2017/05/22
    ジャーナル フリー
  • 二才の踊る女踊りと二才踊り
    板谷 徹
    舞踊學
    2005年 2005 巻 28 号 45
    発行日: 2005年
    公開日: 2010/04/30
    ジャーナル フリー
  • ハッサン A. K. Mユスフ
    舞踊學
    2005年 2005 巻 28 号 43
    発行日: 2005年
    公開日: 2010/04/30
    ジャーナル フリー
  • 久万田 晋
    舞踊學
    2005年 2005 巻 28 号 38
    発行日: 2005年
    公開日: 2010/04/30
    ジャーナル フリー
  • 中嶋 鉄利
    繊維機械学会誌
    2008年 61 巻 4 号 306-307
    発行日: 2008/04/25
    公開日: 2021/02/06
    ジャーナル フリー
  • 中嶋 鉄利
    繊維機械学会誌
    2003年 56 巻 1 号 9-18
    発行日: 2003/01/25
    公開日: 2009/10/27
    ジャーナル フリー
  • 尾形 希和子
    イタリア学会誌
    1992年 42 巻 198-222
    発行日: 1992/10/20
    公開日: 2017/04/05
    ジャーナル フリー
    Sui portali delle chiese romaniche, spesso i tralci di vite o di acanto avvolgenti uccelli, belve, mostri e uomini (tralci abitati) sono scolpiti lungo gli stipiti e archivolti e/o architravi. Tutto insieme rappresenta il mondo da redimere attraverso il sacrificio di Cristo. Alcuni tralci escono dalla bocca di animali (lupi, leoni, pantere, ecc.), simboli del tempo che tutto divora e sputa. Nelle chiese romaniche del Lazio e dell' Umbria si trovano i volti trifronti al posto di questi animali temporali. L' esempio della chiesa di S. Pietro a Tuscania mostra, in un biforio a sinistra del rosone sulla facciata, due figure trifronti con le caratteristiche di Satana, una con le corna e l' altra con un serpente in mano. Altre figure trifronti, una al Duomo di Spoleto, una sulla lunetta del museo civico spoletino e l' altra all′ intradosso dell' architrave del duomo di Civita Castellana non dimostrano questa natura demoniaca dei tricefali di Tuscania, ma invece, a mio avviso hanno ancora il significato del tempo che crea il mondo. Il volto trifronte o tricefalo, che ha le sue origini remote nell' immagine degli dei pagani del sole, e usato per simboleggiare il tempo, e nel tardo medioevo e nel Rinascimento si trasforma nelle immagini della "prudenza" frequenti in quel periodo. Anche Giano italico, il dio del passaggio e l' iniziazione viene rappresentato con due facce e a volte anche con tre. Saturno il secondo re dell' Italia nell' eta primordiale fu anche il dio dell "inizio", in quanto insegno l' agricoltura agli uomini e li civilizzo. Noi troviamo le immagini di questi due primi re dell' Italia mitica in "Annus"(dominatore dell' anno ciclico e del tempo, al centro del ciclo dei lavori di 12 mesi o dei 12 segni zodiacali) nei calendari illustrati, nei pavimenti musivi delle chiese e nei cicli sculturali che ornano i portali delle chiese dell' epoca romanica. Inoltre "Annus" circondato dai 12 mesi e le quattro stagioni, viene associato al Cristo con quattro evangelisti e 12 apostoli. Cristo veniva simboleggiato dal rosone aperto sulla facciata delle chiese romaniche soprattutto nell' area del Lazio-Umbria. Rosone-sole-Cristo cosmocrator-Annus sono immagini intercambiabili tra di loro. Il sole e il tempo possono essere rappresentati con tre facce o tre teste. Anche il Cristo ha tra le sue raffigurazioni un' immagine tricefala come "Trinita". La concezione di Trinita e legata alla Creazione del mondo, e cosi il volto trifronte vomitante i tralci da due bocche laterali puo avere il significato del tempo che crea il mondo. Il volto trifronte che ha l' aspetto di "Green Man", la maschera divoratrice e vomitatrice dei tralci del mondo, era correlata con la forza della natura e la fecondita che fa rinascere la vegetazione. Il romanico fu un periodo in cui si cerco di unire il profano al sacro, il ricordo del passato (di Roma antica) al presente mondo cristiano, dove gli dei antichi italici potevano ancora avere il loro carattere benevolo prima di divenire esseri demoniaci come avvenne piu tardi. Il tempo profano durante il quale si svolgono i lavori dei contadini, era integrato nel tempo sacro delle chiese. Poiche tutto il medioevo era sostentato grazie alla terra, i contadini vennero considerati importanti e la rivalutazione del lavoro agricolo fu resa piu chiara. E soprattutto nel Lazio e Umbria posti non lontani da Roma, citta di antichi italici, paiono sopravvivere le immagini di Giano e Saturno come il tempo, datore della vita alla vegetazione. Il volto trifronte, immagine collegata con il sole, Giano, Saturno e Cristo, poteva quindi simboleggiare il tempo anche nel contesto cristiano del XII secolo.
  • 蒲生 美津子
    東洋音楽研究
    2006年 2006 巻 71 号 147-149
    発行日: 2006/08/31
    公開日: 2010/09/14
    ジャーナル フリー
  • 梅田 英春
    東洋音楽研究
    2004年 2004 巻 69 号 169-173
    発行日: 2004/08/20
    公開日: 2010/02/25
    ジャーナル フリー
  • 綾小路家旧蔵楽譜を手掛かりに
    寺内 直子
    東洋音楽研究
    1998年 1998 巻 63 号 16-36,L2
    発行日: 1998/08/20
    公開日: 2010/02/25
    ジャーナル フリー
    The wagon _??__??_, the Japanese indigenous six-stringed zither, is often said to have been used only in Japanese native genres such as mikagura _??__??__??_, azuma-asobi _??__??_, and the like. However, from the 10th century, the wagon was introduced into togaku _??__??_ and saibara _??__??__??_ in the context of private concerts, called gyoyu _??__??_, held by a small number of high ranking nobles. Neither this fact, nor the nature of the wagon's musical practice at that time are well known. Fortunately, several sources on the wagon compiled or copied during the Edo period by the musicians of the Ayanokoji family _??__??__??__??_ and others are available. The source Gakurin-gosho _??__??__??__??_ is of most importance in the following regards; 1) It could be dated back to the 15th century which means it represents the old performance tradition, from the time before the saibara tradition's loss in the late Muromachi period. 2) It contains a detailed scores of the wagon as used in both saibara and togaku. An analysis of these sources has made the followings apparent; First, in saibara, the wagon repeats two fixed patterns called sugagaki _??__??_ and katagaki _??__??_ regardless of the vocal melodies. The former pattern is used in go-hyoshi _??__??__??_ or 8 unit pieces and the latter in sando-byoshi _??__??__??__??_ or 4 unit pieces. The wagon part's lack of a close relationship with the vocal part is a characteristic shared with other native vocal genres such as mikagura and azuma-asobi. The basic techniques included in sugagaki and katagaki patterns in saibara can in fact be found in various native genres, so it is possible that sugagaki and katagaki were constructed from these already existed techniques. In this sense, the wagon as used in saibara can be seen as part of a unified lineage of the wagon practice in Japanese native court songs including mikagura.
    In the case of mikagura, however, a periodical cyclic structure is lacking (except in a small number of exceptional pieces) and the wagon is not played in a periodic patternized manner. On the other hand, periodical repetition is a characteristic of the wagon part in saibara which bears similarity to the rhythmic structure of togaku. In saibara, the wagon actually played in a clear rhythmic role, with unequivocal accents marked with the plectrum pattern in a cycle.
    Unlike in saibara, the wagon in togaku has developed a more melodic dimension that follows the wind instruments' fundamental melody line. In order to highlight its distinction from other long zither, so or koto, in togaku ensemble, the wagon was always played using plectrum patterns that produced a unique sound and strong accents in a periodical cycle.
    Although, the wagon was used in a highly patternized way in togaku, different arrangements of a single piece in the sources examined show considerable variety in their detail. This suggests a flexibility in arrangement of individual melodies. In this regard, the wagon had more scope for musical development in the context of togaku than it did in saibara, for the latter case the wagon played only two fixed patterns. In togaku, then, the wagon's style was in closer accord with the ideals of gyoyu which allowed a large amount of improvisation or personal arrangement of melodies.
  • 金城 厚
    東洋音楽研究
    1995年 1995 巻 60 号 124-126
    発行日: 1995/08/31
    公開日: 2010/02/25
    ジャーナル フリー
  • 『古譜呂律巻』を手がかりとして
    寺内 直子
    東洋音楽研究
    1995年 1995 巻 60 号 1-19,L1
    発行日: 1995/08/31
    公開日: 2010/02/25
    ジャーナル フリー
    Kofu-Ryoritsu-no-Maki (KRRM, also known as Kofu/Hooshoo-fu Ryoritsukan/Kofu Ritsuryo-kan) _??__??__??__??__??_, a tablature score for shoo _??_ (mouth organ with 17 bamboo pipes, used in gagaku _??__??_), was compiled in the early 13th century by musicians of the Toyohara family. It includes a large repertoire of toogaku _??__??_ pieces and is especially significant as one of the earliest sources which includes the indications nobe _??_ and haya _??_, a pair of metrical specifications.
    The elements of the notational system of KRRM are as follows:
    1. Primary tablature signs in vertical column of notation indicating the names of the pipes of the instrument.
    2. Secondary signs dealing with rhythm, namely ku-ten _??__??_ (intra-columnary dots) and kobyooshi-ten _??__??__??__??_ (dots to the right of the notational column). Although the ku-ten and kobyooshi-ten systems are applied to the notational column simultaneously in KRRM, these can be analyzed independently.
    Analysis focusing on these elements has made it clear that all measured toogaku pieces can be classified into two rhythmic types. Furthermore, comparison of the melodies in KRRM with those in Sango-Yooroku (SGYR) _??__??__??__??_ and Jinchi-Yooroku (JCYR) _??__??__??__??_, both of which were compiled in the late 12th century by Fujiwara no Moronaga, has shown that melodic features in KRRM correspond to those in SGYR and JCYR, although the two types of KRRM are divided into four types in SGYR and JCYR.
    The metrical indications nobe and haya can be found in KRRM, while they cannot be found in SGYR and JCYR. It is possible, however, to apply the indications in KRRM to SGYR and JCYR because of the correspondence of melodies between the sources. The relationships between the indications of nobe/haya and the four rhythmic types are as follows:
    Type AA: one primary tablature sign for every kobyooshi. →haya
    Type B: two or more primary tablature signs for every kobyooshi, with syncopated melodic movement →nobe
    Type A: one primary tablature sign for every kobyooshi, or two or more primary tablature signs for odd-numbered kobyooshihaya (nobe)
    Type AB: one or two primary tablature signs for each kobyooshihaya (nobe)
    In the greater part of the repertoire of SGYR and JCYR, an original melody and an arrangement of this is given for each measured piece. In nobe-yahyooshi _??__??__??__??_ pieces particularly, most of the original melodies can be classified into Type A or AB, and the arrangements into Type B. Even though these pieces are classified as nobe pieces as a whole, the original versions in Type A or AB may be classified as haya pieces in terms of the density of tablature signs and melodic movement. In some cases, the original versions in Type A or AB of nobe are expressly referred to as haya in KRRM.
    Today the classification of nobe and haya is fixed for each piece, but it seems not to have been in the late Heian to early Kamakura periods (the 12th-13th centuries). In other words, there were several versions of each piece, differing from each other in terms of the metrical specifications nobe and haya.
  • 金城 厚
    東洋音楽研究
    1994年 1994 巻 59 号 96-101
    発行日: 1994/08/31
    公開日: 2010/02/25
    ジャーナル フリー
  • 蒲生 美津子
    東洋音楽研究
    1993年 1993 巻 58 号 83-84
    発行日: 1993/08/31
    公開日: 2010/02/25
    ジャーナル フリー
  • 金城 厚
    東洋音楽研究
    1990年 1990 巻 55 号 91-118,L8
    発行日: 1990/08/31
    公開日: 2010/02/25
    ジャーナル フリー
    It is the intention of this article to review the ryukyu scale, about which various theories have been proposed to date, and to make some propositions that may serve as the basis for future research on the subject.
    The first point at issue is the structure of the ryukyu scale. Koizumi Fumio has interpreted the ryukyu scale (do mi fa sol si do) as being formed from two disjunct tetrachords, each of which is, in his terminology, comprised of two nuclear tones at the interval of a fourth with one infixed tone. In this interpretation, the nuclear tones are do, fa, sol and do.
    On the other hand, Kakinoki Goro has proposed another interpretation, according to which the melodic movement of Okinawan folksong is ruled by a tertial nucleic structure. In his interpretation, the nuclear tones are do, mi, sol, and si.
    The second point at issue is the question of which of the ryukyu and ritsu scales is the older. Kojima Tomiko has concluded that the ritsu scale (including the ryo scale as a variant of the ritsu) is the older because it is seen in old-fashioned myth songs in certain remote villages in the Ryukyu region. On the other hand, Koizumi insisted that the ryukyu scale was far older than the ritsu.
    In the present author's view, there seem to be two different kinds of ryukyu scale in Okinawan music: one is a scale based on a tetrachordal nucleic structure (do mi fa sol si do), in which the nuclear notes locate at do, fa, sol and do; and the other is a scale based on a pentachordal nucleic structure (mi fa sol si do mi), in which the nuclear notes locate at mi, sol and si.
    The present author has undertaken an investigation of the finalis of all pieces in the repertoire of Okinawan classical songs accompanied by the sanshin (long-necked plucked lute), whose melodies are notated in kunkunshii notation in four volumes. Within the 195 pieces investigated, there are 83 pieces (43%) whose finalis is located at the fourth, while there are 42 pieces (22%) whose finalis is located at the third, fifth, or seventh. The former are based on the tetrachordal nucleic ryukyu scale. However, in the latter the fourth is not stable enough to be thought of as a nuclear note. The present author proposes a pentachordal nucleic ryukyu scale which has its tonic at the third, because through investigation it is possible to recognize that the third, fifth, and seventh function as nuclear notes, and among these the third is most frequently the finalis.
    It is possible to suppose that the ryo scale (do re mi sol la do) and the pentachordal nucleic ryukyu scale (mi fa sol si do mi) are parallel with each other. In both cases the scale consists of the following intervals: narrow, narrow, wide, narrow, wide, in ascending order. The pentachordal nucleic ryukyu scale, however, displays a little more contrast in terms of the width of its intervals.
    In the case of certain folksongs of Yaeyama, some of which are dealt with in this article, the pitch of notes in the melody as performed is subtly heightened or lowered, so that it is difficult to identify the scale as being ryo or pentachordal nucleic ryukyu. Therefore, the relationship between these two scales, which appear to be opposites, is, in fact, not dualistic but monistic in nature.
    Such a relationship is analogous to that of slendro and pelog in Javanese music. This is worthy of note for the purposes of future comparative research.
    The conclusions of the present author are as follows. In Okinawan music there are five scales: min' yo and ritsu, both based on a tetrachordal nucleic structure, are dominant in the Amami and Okinawa Islands; while ryo and pentachordal nucleic ryukyu, both based on a pentachordal nucleic structure, are dominant in the Yaeyama, Miyako and Okinawa Islands. A complex of these scales is
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