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

It is the aria of the opera.

这是歌剧中的咏叹调。

I do not know, foolishly get married, and now has two years of the Aria.

我也不知道,糊里糊涂就结婚了,现在晓月也两周岁了。

Now, I heard this story from my hairdresser in Aria.

如今,我从亚利桑那州我的理发师那里听到类似的故事。

There are three points of the style of aria, determined by this function, the first is that the human voice is the monopolization in arias, the second is that the decoration is equal to melody, the third is that the da capo form of aria is sublimation of sensibility.

在一定历史条件、文艺思潮中产生的音乐体裁体现了它的社会功能;这种音乐体裁特有的规范和准则是为了实现自己的社会功能而产生。

The first phase is the aria been created by trouper through imitating; the second phase is trouper creates as well as embellishes the aria by himself; the third phase is composer creates the aria but trouper just embellishes it.

对于陈派唱腔的形成过程,文章认为经历了"演员唱腔模仿期"、"演员创腔润腔一体期"和"作曲家创腔演员润腔分离期"三个阶段。

The 10 finalist contestants will each have to sing 1 aria of their own choosing from among the prepared arias and 1 Zarzuela aria if necessary.

10个进入决赛的参赛者将每人唱一咏叹调他们自己的选择,当中准备阿里亚斯和1 zarzuela咏叹调如果必要的。

The selected 20 contestants will each have to sing 1 aria among the 4 arias prepared, chosen for them by the official Jury, and 1 Zarzuela aria if necessary.

选定的20个参赛者每人有唱咏叹调一间四阿里亚斯准备,挑选他们所正式陪审团和1 zarzuela咏叹调如果必要的。

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。

Perhaps the clearest European models for the work are French grand operas; like them Igor mixes dramatic tableaux (the prologue, the scene between the boyars and Yaroslavna), scenic tableaux, and set pieces (Igor's aria, Yaroslavna's lament, Galitsky's aria).

或许在作品中最清晰的欧洲模型是法国的大歌剧;与此相似《伊格尔王子》融合了戏剧舞台造型(比如序幕,雅洛斯拉夫娜与贵族们之间的场景),风景的舞台造型以及组曲(伊格尔的咏叹调,雅洛斯拉夫娜的悲歌,戛利茨基的咏叹调)。

In this thesis, the author utilizes her own professional knowledge to repeatedly study the music of Queen of the Night's aria," O zittre nicht " and Pamina's aria, Aoh, ichfhul's esist Verschwundun ,in the opera and to repeatedly listen to the opera by the famous singers at home and abroad .

笔者通过运用自己的专业知识对歌剧《魔笛》中的夜后咏叹调《你别发抖》和帕米娜咏叹调《我感到》曲谱的反复研读,以及对国内外著名演唱家演唱该曲目的声相资料的反复聆听,从中得出了自己的感悟。

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