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This chapter considers how notation has been used, questioned, and re-made by composers over the twentieth and twenty-first centuries. It considers the ideologies behind notation as an interface between composer and performer, and offers some playful examples of notational strategies that invite collaboration with the performer by challenging assumed norms of interpretation and performance.
This pioneering study harnesses virtual reality to uncover the history of five venues that have been 'lost' to us: London's 1590s Rose Theatre; Bergen's mid-nineteenth-century Komediehuset; Adelaide's Queen's Theatre of 1841; circus tents hosting Cantonese opera performances in Australia's goldfields in the 1850s; and the Stardust showroom in 1950s Las Vegas. Shaping some of the most enduring genres of world theatre and cultural production, each venue marks a significant cultural transformation, charted here through detailed discussion of theatrical praxis and socio-political history. Using virtual models as performance laboratories for research, Visualising Lost Theatres recreates the immersive feel of venues and reveals performance logistics for actors and audiences. Proposing a new methodology for using visualisations as a tool in theatre history, and providing 3D visualisations for the reader to consult alongside the text, this is a landmark contribution to the digital humanities.
Scholars of early Christian literature acknowledge that oral traditions lie behind the New Testament gospels. While the concept of orality is widely accepted, it has not resulted in a corresponding effort to understand the reception of the gospels within their oral milieu. In this book, Kelly Iverson reconsiders the experiential context in which early Christian literature was received and interpreted. He argues that reading and performance are distinguishable media events, and, significantly, that they produce distinctive interpretive experiences for readers and audiences alike. Iverson marshals an array of methodological perspectives demonstrating how performance generates a unique experiential context that shapes and informs the interpretive process. Iverson's study explores the dynamic oral environment in which ancient audiences experienced the gospel stories. He shows why an understanding of oral performance has important implications for the study of the NT, as well as for several issues that are largely unquestioned by biblical scholars.
Any consideration of Fauré as performer is inextricably bound up with how he edited and marked up his scores for performance. A central concern of this chapter is, therefore, how we may read through his notation, its quirks and its variants, to sense Fauré the performer. Most immediately, can doing so shed light on works that have long been neglected or regarded as problematic? The issue needs confronting if Fauré is not to remain peripheral in the repertoire except for a few works, mostly earlier ones. I, too, found many of Fauré’s later works initially impenetrable, until rehearsing and performing them made sense of each one – provided their narratives are coherently articulated and paced in performance. It often involved interaction with critical editing, through reciprocal processes of source discoveries, on the one hand, and practical experiment with extant readings on the other, particularly when these revealed ambiguities.
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