opera dancer

与opera dancer相关的网络例句 [注：此内容来源于网络，仅供参考]

This paper therefore examines the development of "the folklore Pai-Chang of Peking opera aria in Tainan city" through literature review depth-interview oral history and participant observation The concept frame is culture organism as the vertical axle and elements of a folklore activity as the transverse axle There are several significant findings about the general picture of this subject: During the late period of Japanese colonial era Tainan local people who played Peguan music learned Peking opera aria and tried to bring Peking opera aria into the folklore Pai-Chang which was one kind performance and traditional custom of Peguan music Some people who came from other places and played Peking opera aria had also known or learned "Pai-Chang" with touching Tainan local amateurs "Pai-Chang" used to be performed by amateurs for worship of god or goddess or for seasoning and wedding celebration without rewards Amateurs volunteered to perform "Pai-Chang" only for their duty temples and fraternity of Peking opera aria The majority of the audience is people who perform or like "Pai-Chang" or who live nearby There is a fixed pattern of the performance including the repertoire and the arrangement of the band The main meaning of this performace is to pray God's blessings therefore the procedure of "Ban-Hsian" is the most essential and ahead of Peking opera aria singing With time goes by the number of the amateurs has dropped; yet the demand for the worship ceremony remains; hence some of the amateurs have been trained to become professional performers Besides although the idea and the meaning of "Pai-Chang" remains the pattern of the performance has become simplified and rigid which is because of the performers' number decreasing and market adapting Nowadays the whole ecosystem of the folklore Pai-Chang of Peking opera aria in Tainan city keep changing which is mainly influenced by the transition of the society(such as the time and space of the industrial and commercial society being compressed and most people's pursuing of specialization and utilitarianism etc ) According to the findings in this paper the phenomenon can be regarded as the subject matter both of Peking opera and folklore studies For the studies of the Taiwanese culture however the subject not only enriches the subject matters of the Taiwanese culture(signifies the localization of Peking opera and a new pattern of Taiwanese folklore) but also reflects the characters of diversification integration adaptation and compromise of Taiwanese culture which used to be influenced by different regimes and the historical contexts Facing such a multicultural context this paper thus suggests researchers should show an open-minded attitude toward the complex of the Taiwanese culture studies and then important phenomenon would not be ignored or misunderstood

代表了什麼意义？对於上述疑惑，查既有研究成果，不消没有论述者，具体提即「京调排场」现象的可说没有，基於此，有必要对台南市及其周边之民俗性京调排场，不管是语汇来由或者其现象本身，做一番研究。本研究透过文献、访谈、口述史、参与观察等方法，以文化有机体之纵的发展概念为经，以民俗表演之横切面各主客要素为纬，试图先对此文化现象调查并推论出一概貌：台南市民俗性京调排场的形成，是在京调传入台南，台南本地北管子弟改习或兼习京调后，结合北管音乐文化所固有的排场表演型态及民俗演出传统，融合而成，形成时间至迟在日治晚期。而一些不同时期的外来京调人士(如原本生长於其他地区、后移住台湾的票友，和中国大陆琴师等等)，也曾透过与当地子弟的接触，而习得或知晓「排场」语汇以及本地京调排场习俗者。此项音乐民俗表演在过往多由业余子弟於神诞或民众婚俗做寿时，对其有义务或交陪的庙宇及子弟间做酬酢性的演出，不收报酬；聆赏者多是京调同好与邻近民众，也有少数路过者；演出模式包括节目安排、乐队编制皆有一定；表演意涵上以「扮仙」祈求神明赐福人间最为重要，因此排仙必不可少，且一定先於京调演唱。随著时间推移，京调排场表演活动的各要素都有变动，惟变迁速度不一，大体而言，业余表演者锐减，人们对酬神娱神节目的需求仍在，因此一些过往的业余表演者遂逐渐转型为职业表演者。此外，虽然表演意涵不变，但在职业表演人员少、又要适应市场的情况下，表演模式亦逐渐流於简化、僵化。目前京调排场整体生态仍在转变的过程中，而这种变化应与工商社会时间空间的被压缩、事事追求专业化与尼Q化等因素有关。再者，据此概貌，在结论部分厘清其意义、定位以及其对台湾文化研究之启示。台南市及其周边之民俗性京调排场现象，可视为京剧研究与民俗研究的一环，然而对於台湾文化研究，除了其题材本身标志了京剧的本土化与台湾民俗活动之新类型，进一步扩充整体台湾文化研究的内容外，更重要的是现象背后所反映的台湾文化的多元融合与妥协适应取向。台湾的海岛地理位置与长期被不同文化背景政权所殖民的历史，其文化自然容易随社会环境改变而弹性适应变迁，呈现多元纷呈、多重覆叠的特色，因此展望未来，从事台湾文化研究应秉除单一观点，保持一定程度之开放与客观胸襟，方不忽视或误识更多重要的文化现象。

More recently we've worked with professional Chinese opera artists in productions like Yue opera Hedda Gabler and Beijing opera Miss Julie , and are writing Yue opera Lady from the Sea , commissioned by Norway's Ibsen Theatre and Hangzhou Yue Opera Company. There seems to be another benefit resulting from this type of intercultural hybridism: to enrich the repertoire of traditional Chinese opera with more socially relevant stories, and with more psychologically complex characters.

近年来我们跟国内戏曲艺术家们搞的越剧《心比天高》、京剧《朱丽小姐》和正在为挪威易卜生剧院和杭州越剧院写的越剧《海上夫人》则让我们发现了这种嫁接的另一层意义：用更具现实社会意义的故事和更富有心理层次的新型角色来拓宽传统戏曲的视界。

Was born in Leipzig, the Leipzig University .1831 harmony and counterpoint .1833 Wurzburg, he became head of theater and opera chorus,"demons." In 1842 his opera "Leith Qi" in the performance a big success, this served as the command .1849 Dresden Royal Opera House, joined in May failed to escape the riots caused by Zurich refuge .1854 began brewing four years, in conjunction opera "Nibelung root Ring "and complete the opera" Tristan und Isolde,"the creation of .1860 years, returning in 1864 to be King Ludwig of Bavaria invited to Munich perform" Tristan und Isolde." In 1876 to build on thanks to the Opera .1877 Pruitt began work,"Parsifal," 182 years to complete because of illness drag .183 years, died of a heart attack in Venice.

生于莱比锡。1831年莱比锡大学学习和声与对位。1833年任维尔茨堡剧院合唱团团长并创作歌剧《妖魔》。1842年其歌剧《利思齐》演出大获成功，为此荣任德累斯顿皇家歌剧院指挥。1849年参加五月暴动失败逃致苏黎世避难。1854年起开始酝酿四联歌剧《尼伯龙根的指环》并完成歌剧《特里斯坦与伊索尔德》的创作。1860年回国，1864年应巴伐利亚国王路德维希之邀去慕尼黑演出《特里斯坦与伊索尔德》。1876年于拜鲁伊特筹建歌剧院。1877年开始创作《帕西法尔》，因病拖至182年完成。183年因心脏病逝世于威尼斯。

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