史蒂夫·赖希的“犹太”音乐中的重复、言语和权威

R. Fink
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引用次数: 1

摘要

史蒂夫·赖希(Steve Reich)的“犹太”作品以符号为中心,因此,尽管它们的声音丰富,但在文化上是保守的。从实验磁带作品如《天要下雨》(1965)和《我的名字是》(1967)开始,到扩展到语言驱动的多媒体“歌剧”,赖希固执地探索他的感觉,即人类的声音传递着某种类似预言的真理,从希伯来语唱法的父权传统到哲学家让-雅克·卢梭在人类语言起源中发现的“自我存在”,他找到了自己的道路。作为一名作曲家,Reich把他的音乐耳朵(和他的数字采样器)放在了商标的服务上,从各种“说话的头”的独特语言模式中获得了the Cave的视觉效果和音乐。然而,正如雅克·德里达(Jacques Derrida)的名言所言,演讲、音乐和写作并不是那么容易分开的——作曲家的意图被他充满文字的歌剧语言的复杂性所超越。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Repetition, Speech, and Authority in Steve Reich’s “Jewish” Music
Steve Reich’s “Jewish” works are logocentric to the core and thus, for all their sonic exuberance, culturally conservative. Beginning with experimental tape works like It’s Gonna Rain (1965) and My Name Is (1967), and blossoming into extended speech-driven multimedia “operas,” Reich doggedly explored his sense that the human voice transmitted something like prophetic Truth, tracing out his own path from the patriarchal tradition of Hebrew cantillation to the “self-presence” that philosopher Jean-Jacques Rousseau found at the origin of human language. As a composer, Reich put his musical ear (and his digital sampler) at the service of the logos, deriving both the visuals and the music of The Cave from distinctive speech patterns of its various “talking heads.” And yet, as Jacques Derrida famously noted, speech, music, and writing are not so easily separated—and the composer’s intent is exceeded by the complexity of his word-saturated operatic language.
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