什么是单手演奏的声音:霍勒斯·帕兰和保罗·维特根斯坦音乐中的听觉身体修辞

IF 1.1 2区 文学 Q3 COMMUNICATION
Bill Heinze, Atilla Hallsby
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引用次数: 0

摘要

摘要本文考察了两位右臂严重受损的钢琴家的生活:保罗·维特根斯坦是一位在第一次世界大战中失去右臂的古典钢琴家,霍勒斯·帕兰是一位因儿童小儿麻痹症而失去右手的爵士钢琴家。利用酷儿理论和残疾研究学者发展的mêtis和传递理论,我们将听觉传递理论化,以研究帕兰和维特根斯坦如何以不同的方式驾驭各自音乐流派的修辞限制。通过对每位表演者独特的mêtis的修辞传记,我们比较了残疾形式的传球在所有情况下是如何不同的,并通过思考音乐教学和表演中根深蒂固的残疾主义来结束。我们感谢Michael Lechuga, Emma McDonnell, Mark Pedelty, Kate Rich和Aubrey Weber,他们都对本文的早期草稿提供了反馈。披露声明作者未报告潜在的利益冲突。注1规范是罗斯玛丽·加兰-汤普森提出的一个术语,意思是“那些通过他们所拥有的身体结构和文化资本,能够进入权威地位并行使权力的人的建构身份”(8)。在本文中,我们利用这个术语来指代规范能力主义的社会建构与自我表达的体现标准之间的联系(Dolmage,“Back Matter”351-52)德勒兹和瓜塔里承认,“变得难以察觉意味着很多事情”,并且,与mêtis这个术语所引用的动物(狐狸、章鱼)对狡猾智慧的隐喻非常相似,他们引用了“伪装鱼”来描述通过覆盖的图案融合在一起的行为。他们还将“变得不可察觉”描述为“像其他人一样”,“不被注意”,以及与“运动”有“本质关系”,而“运动”通常“低于或高于感知阈值”(279-81)我的一位同事兼钢琴家只回答了一个词:“禁止!”当被问及他是否听说过演奏者用两只手演奏的曲子时。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
What is the Sound of One Hand Playing: Aural Body Rhetoric in the Music of Horace Parlan and Paul Wittgenstein
ABSTRACTThis essay examines the lives of two pianists with significant impairments of their right arms: Paul Wittgenstein, a classical pianist who lost his right arm in World War I, and Horace Parlan, a jazz pianist who lost full use of his right hand due to childhood polio. Drawing on theories of mêtis and passing developed by queer theory and disability studies scholars, we theorize aural passing to examine how Parlan and Wittgenstein differently navigated the rhetorical constraints of their respective musical genres. Engaging a rhetorical biography of each performer’s unique mêtis, we compare how disabled forms of passing are not equivalent across all instances and conclude by meditating on the entrenched ableism of musical pedagogy and performance.KEYWORDS: Aural passingclassical musicdisabilityjazzmêtis AcknowledgmentsWe thank Michael Lechuga, Emma McDonnell, Mark Pedelty, Kate Rich, and Aubrey Weber who all provided feedback on earlier drafts of this essay.Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 Normate is a term developed by Rosemarie Garland-Thompson to mean “the constructed identity of those who, by way of the bodily configurations and cultural capital they assume, can step into a position of authority and wield the power it grants them” (8). Throughout this essay, we draw on this term to reference the link between the social construction of normative ablism and embodied standards of self-expression (Dolmage, “Back Matter” 351–52).2 Deleuze and Guattari admit that “becoming-imperceptible means many things” and, in a close parallel to the animal (fox, octopus) metaphors for cunning intelligence invoked by the term mêtis, reference “the camouflage fish” to describe the act of blending in through an overlay of patterns. They also describe “becoming-imperceptible” as “to be like everybody else,” “to go unnoticed,” and as having a “essential relation” to “movement,” which is often “below and above the threshold of perception” (279–81).3 One colleague and pianist of mine responded with the singular word “VERBOTEN!” when asked if he had ever heard of the piece played by a performer using two hands.
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