本文選題：河曲民歌 + 傳承現(xiàn)狀��； 參考：《新疆師范大學(xué)》2015年碩士論文

【摘要】：河曲位于山西省西北部,東界偏關(guān)、五寨,南界岢嵐、保德、西、北隔黃河分別與陜西、內(nèi)蒙相鄰,是一個(gè)“一雞鳴三省”的特殊地區(qū)。由于地處黃河彎道,河曲歷史上交通阻隔,土地貧瘠,旱澇無定,老百姓災(zāi)難深重。這一特殊的人文地理環(huán)境形成了當(dāng)?shù)乩习傩彰磕甏喝ザ?到內(nèi)蒙古大青山、河套一帶打短工、拉長工的“走西口”生活生產(chǎn)方式。河曲民歌于2006年5月20日,被列入第一批國家級非物質(zhì)文化遺產(chǎn)代表作名錄。作為山西優(yōu)秀歷史文化的重要組成部分,具有很高的歷史研究價(jià)值。但是隨著社會經(jīng)濟(jì)的快速發(fā)展、人們審美觀念的轉(zhuǎn)變,河曲民歌陷入瀕危境地。本文以田野調(diào)查作為方法,本著“記錄也是對文化的一種保護(hù)”的原則,對河曲民歌進(jìn)行了記錄和分析。在世界經(jīng)濟(jì)一體化,文化、價(jià)值觀念與生活方式等多樣化的沖擊下,河曲優(yōu)秀傳統(tǒng)文化也受到嚴(yán)重影響,河曲民歌已到了瀕臨滅絕的邊緣。筆者認(rèn)為,建立一套行之有效的河曲民歌傳承體系乃當(dāng)務(wù)之急。隨著人民生產(chǎn)方式、生活環(huán)境和生活習(xí)俗的變遷,音樂文化的內(nèi)容也悄然發(fā)生了改變。在此背景下,欲促使筆者進(jìn)一步探討河曲民歌的當(dāng)代傳承情況,以期尋求其在變遷中產(chǎn)生各種現(xiàn)象的原因及解決辦法。由于一切音樂活動(dòng)都是個(gè)人或者集體在一定社會形式中,任何音樂的表演和創(chuàng)造與其所在地的社會環(huán)境、自然環(huán)境和人文條件有著千絲萬縷的聯(lián)系。為了加深了解河曲民歌的形成,本文不僅對河曲民歌的淵源做了記錄,并對其生存的自然與社會環(huán)境進(jìn)行了探究;對河曲民歌的音樂、旋律形態(tài),潤腔、曲式結(jié)構(gòu)等進(jìn)行了調(diào)查分析,對戲班的演出時(shí)間、演出機(jī)制、收入、傳承情況等進(jìn)行了詳盡的活態(tài)記錄。
[Abstract]:Hequ is located in the northwest of Shanxi Province. It is a special area of "one rooster and three provinces", which is located in the northwest of Shanxi Province, the eastern boundary of Xiguan, Wuzhai, the southern boundary of Kelan, Baode, the west, and the north of the Yellow River, which is adjacent to Shaanxi and Inner Mongolia respectively. Because it is located in the bend of the Yellow River, the traffic barrier in the history of the river bend, the land is barren, the drought and flood are unsettled, the common people are in deep disaster. This special human geographical environment formed the local people every spring to winter back to the Inner Mongolia Daqingshan, Hetao area to work for a short time, long workers "walk the West mouth" life production. Hequ folk songs were included in the first national representative list of intangible cultural heritage on May 20, 2006. As an important part of Shanxi's outstanding history and culture, it has high historical research value. However, with the rapid development of social economy and the change of people's aesthetic concept, the folk songs of Hequ are in danger. Based on the method of field investigation and the principle of "record is a kind of protection to culture", this paper records and analyzes the folk songs of Hequ. Under the impact of the world economic integration, culture, values and lifestyle, the excellent traditional culture of Hequ has also been seriously affected, and the folk songs of Hequ have been on the verge of extinction. The author believes that it is urgent to establish a set of effective river song inheritance system. With the change of people's mode of production, living environment and customs, the content of music culture has quietly changed. In this context, I want to further explore the contemporary inheritance of Hequ folk songs, in order to find out the causes and solutions of various phenomena in the changes. As all music activities are individual or collective in a certain social form, any music performance and creation and its location of the social environment, natural environment and human conditions are inextricably linked. In order to better understand the formation of Hequ folk songs, this paper not only records the origin of Hequ folk songs, but also probes into the natural and social environment of their existence, and probes into the music, melodic forms and melodies of Hequ folk songs. This paper investigates and analyzes the performance time, performance mechanism, income and inheritance of the opera troupe.
【學(xué)位授予單位】：新疆師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：J607

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1 趙宋光;;確立傳統(tǒng)文化活態(tài)保護(hù)系統(tǒng)化機(jī)制[J];內(nèi)蒙古大學(xué)藝術(shù)學(xué)院學(xué)報(bào);2006年01期

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本文編號：1775737