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How we experience space by listening: the concepts of aural architecture, with examples ranging from Gothic cathedrals to surround sound home theater. We experience spaces not only by seeing but also by listening. We can navigate a room in the dark, and "hear" the emptiness of a house without furniture. Our experience of music in a concert hall depends on whether we sit in the front row or under the balcony. The unique acoustics of religious spaces acquire symbolic meaning. Social relationships are strongly influenced by the way that space changes sound. In Spaces Speak, Are You Listening?, Barry Blesser and Linda-Ruth Salter examine auditory spatial awareness: experiencing space by attentive listening. Every environment has an aural architecture.The audible attributes of physical space have always contributed to the fabric of human culture, as demonstrated by prehistoric multimedia cave paintings, classical Greek open-air theaters, Gothic cathedrals, acoustic geography of French villages, modern music reproduction, and virtual spaces in home theaters. Auditory spatial awareness is a prism that reveals a culture's attitudes toward hearing and space. Some listeners can learn to "see" objects with their ears, but even without training, we can all hear spatial geometry such as an open door or low ceiling. Integrating contributions from a wide range of disciplines—including architecture, music, acoustics, evolution, anthropology, cognitive psychology, audio engineering, and many others—Spaces Speak, Are You Listening? establishes the concepts and language of aural architecture. These concepts provide an interdisciplinary guide for anyone interested in gaining a better understanding of how space enhances our well-being. Aural architecture is not the exclusive domain of specialists. Accidentally or intentionally, we all function as aural architects.
Described by New York Times critic John Rockwell as "one of the best non-famous composers this country has to offer," Ben Johnston reconceives familiar idioms--ranging from neoclassicism and serialism to jazz and southern hymnody--using just intonation. Johnston studied with Darius Milhaud, Harry Partch, and John Cage, and is best known for his String Quartet No. 4, a complex series of variations on Amazing Grace. This collection spans forty years and brings together forty-one of Johnston's most important writings, including many rare and several previously unpublished selections. They include position papers, theoretical treatises, program notes, historical reflections, lectures, excerpts from interviews, and letters, and they cover a broad spectrum of concerns--from the technical exegesis of microtonality to the personal and the broadly humanistic. A discography of commercially available recordings of Johnston's music closes out the collection.
Zinacantan, Chamula, and Chenalhó are neighboring Mayan communities situated in highland Chiapas, Mexico, near the city of San Cristóbal Las Casas. The inhabitants of the three communities speak dialects of the Tzotzil language. Five religious fiestas, celebrated by these communities in honor of their saints, provide the data for Victoria Bricker's comparative study of ritual humor. In Chenalhó and Chamula performances of ritual humor are concentrated in the five-day period of a single fiesta, while in Zanacantan similar performances are distributed over threee fiestas. In these fiesta settings, performers in distinctive costumes make obscene and sacreligious remarks in the context of religious ritual. These performances are defined as ritual humor because they occur only in ritual settings. Bricker's study constitutes a controlled cross-cultural comparison of ceremonial or ritual humor in its social and cultural setting. Much new information is provided in verbatim texts, recorded during actual fiesta performances. The study reveals that, although the three communities share a common pool of ritual symbols, they elaborate them differently in ritual humor. The study analyzes the symbolic expression of values, social organization, and interethnic relations.
Among the few truly experimental composers in our cultural history, Harry Partch's life (1901–1974) and music embody most completely the quintessential American rootlessness, isolation, pre-civilized cult of experience, and dichotomy of practical invention and transcendental visions. Having lived mostly in the remote deserts of Arizona and New Mexico with no access to formal training, Partch naturally created theatrical ritualistic works incorporating Indian chants, Japanese kabuki and Noh, Polynesian microtones, Balinese gamelan, Greek tragedy, dance, mime, and sardonic commentary on Hollywood and commercial pop music of modern civilization. First published in 1949, Genesis of a Music is the manifesto of Partch's radical compositional practice and instruments (which owe nothing to the 300-year-old European tradition of Western music.) He contrasts Abstract and Corporeal music, proclaiming the latter as the vital, emotionally tactile form derived from the spoken word (like Greek, Chinese, Arabic, and Indian musics) and surveys the history of world music at length from this perspective. Parts II, III, and IV explain Partch's theories of scales, intonation, and instrument construction with copious acoustical and mathematical documentation. Anyone with a musically creative attitude, whether or not familiar with traditional music theory, will find this book revelatory.