普罗科菲耶夫与国父的神话:兹德拉维察大合唱

V. Orlov
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引用次数: 2

摘要

普罗科菲耶夫的康塔塔《兹德拉维察》(1939)在首演后立即受到苏联官方的赞赏,其名声在随后的几十年里一直持续着。然而,在后斯大林时代,批评家们重新评价了这部康塔塔,认为《兹德拉维察》并不是作为亲斯大林主义的宣传而创作的。最终,普罗科菲耶夫在这首康塔塔中赞美的不是斯大林,而是“人民”,这种观点成为了对这首曲子的公认解释,即使在今天也没有人质疑。基于对Zdravitsa的音乐和文学来源的见解,它与伪苏维埃民间传统的关系,以及它的批评接受,本文提出了一个修订的解释框架。我认为普罗科菲耶夫的康塔塔完全符合苏联艺术和媒体所代表的斯大林主义民族之父的文化神话。通过查阅档案资料和学术文献,我描述了官方对康塔塔的要求。在文章的第二部分,我对音乐进行了彻底的探索,确定了它对斯大林时代社会主义现实主义美学的坚持。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Prokofiev and the Myth of the Father of Nations: The Cantata Zdravitsa
Prokofiev’s cantata Zdravitsa (1939) was appreciated by Soviet officialdom immediately upon its premiere, and its fame lasted throughout subsequent decades. In post-Stalin times, however, critics re-evaluated the cantata, arguing that Zdravitsa had not been written as pro-Stalinist propaganda. Eventually, the idea that it was not Stalin but “the people” whom Prokofiev actually glorified in this cantata became the accepted interpretation of the piece, unchallenged even today. Based on insights drawn from the musical and literary sources of Zdravitsa , its relationship to the pseudo-folk Soviet tradition, and its critical reception, the present article proposes a revised framework for interpretation. I show that Prokofiev’s cantata fully corresponds to the Stalinist cultural Myth of the Father of Nations, as represented in Soviet arts and media. Examining archival sources and scholarly literature, I describe the official demands on the cantata. In the second part of the essay I undertake a thorough exploration of the music, identifying its adherence to Socialist Realist aesthetics in Stalin’s times.
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