Chapter 5 From Dublin to London: Dermot O’Byrne, Arnold Bax, Pádraig Pearse, and the Music of Identity

Anthony W. Johnson
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Abstract

This chapter examines an extraordinary case of cultural and intermedial, chameleonism.2 En passant, it will also take stock of a number of ways in which the creative friction experienced by an individual attempting to establish viable positionalities within different places, cultures, and even art forms, may sometimes result in the enrichment of each milieu. Praised by W. B. Yeats but banned by the British censors, there is something rather slippery about Dermot O’Byrne’s lament for the Easter uprising – A Dublin Ballad and Other Poems (1918). On one hand, we need not doubt its sincerity. Its creator, after all, had certainly attracted the sympathetic attentions of the uprising’s leader, Pádraig Pearse: who, reciprocally, remained something of a hero to O’Byrne throughout his later life. On the other hand, as in so much of Yeats’s output, A Dublin Ballad is a work of masks and ventriloquism. Yet beyond even Yeats’s self-dramatizations, “Dermot O’Byrne” was himself a cipher: an acquired identity into which
第五章从都柏林到伦敦:德莫特·奥伯恩、阿诺德·巴克斯、Pádraig皮尔斯和身份音乐
本章考察了文化和媒介的一个特殊案例,即变色龙主义同时,它还将对个人试图在不同的地方、文化甚至艺术形式中建立可行的地位所经历的创造性摩擦的多种方式进行评估,这些摩擦有时可能导致每种环境的丰富。德莫特·奥伯恩的《复活节起义挽歌——都柏林民谣和其他诗歌》(1918)受到了叶芝的赞扬,但却遭到了英国审查机构的封杀。一方面,我们不必怀疑它的诚意。毕竟,它的创造者确实引起了起义领袖Pádraig皮尔斯的同情:反过来,在他后来的生活中,他在某种程度上仍然是奥伯恩的英雄。另一方面,就像叶芝的很多作品一样,《都柏林歌谣》是一部充满面具和口技的作品。然而,除了叶芝的自我戏剧化之外,《德莫特·奥伯恩》本身就是一个密码:一种后天获得的身份
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