Academic literature on the topic 'Folk songs, new zealand'

Afrikaans popular music of a variety of genres and subgenres is currently flourishing. A very productive phenomenon is the re-interpretation of older songs, in particular folk songs. This article gives a short historical overview of the collection and publication of Afrikaans folk songs, followed by a brief description of various ways in which folk songs have previously been utilised. The collection of Afrikaans folk songs known as the FAK (Federation of Afrikaans Cultural Organisations) songbook earned itself an important position in Afrikaans cultural circles, but it was also stigmatised. Since the end of the 1990s, Afrikaans popular songwriters and singers showed a renewed interest in so-called FAK songs and a number of musical arrangements and re-writings of folk song lyrics have been recorded. A number of lyrics that either contain references to folk songs or are re-writings of folk songs, are discussed. Tension between the old, well-known words of the folk songs and the new songs often develops, while the intertextual references to older songs are used to comment on current situations. The importance of popular music in minor cultures is briefly discussed.

Simone Schmidt is a folk and country musician based in tkaronto (Mohawk word from which Toronto, Ontario, is derived). Schmidt's 2017 album Audible Songs from Rockwood is part of their solo work as Fiver and part of an attempt to write “new life into and around folk, country, and rock songs.” The album is based on their time spent at the Archives of Ontario reading the original case files of the Rockwood Asylum for the Criminally Insane that operated in Kingston, Ontario, from 1856 to 1881. The songs are sung from the imagined perspectives of different women imprisoned at Rockwood. I read and engage with Schmidt's work as a performance of unsettling. Unsettlement comes through on this album in direct ways, such as Schmidt's challenges to ideas of land possession and challenges to the bases of the medical and psychiatric designations. More subtle challenges come through the portrayals of the women, which, though largely imagined, come from a place of self-reflexivity. In this paper I will examine how Schmidt uses the sounds of traditional North American folk and country music as a sonic bed for a performance of unsettling on Audible Songs from Rockwood.

Speaking Today. Literature, Politics and Other Languages in Songs (Herder, Alunāns, Barons). This article claims that the politico-cultural relevance of literary texts in their respective present consists, among other aspects, of their handling of linguistic diversity. As examples, it presents three 18th and 19th century publications from the German and/or Latvian speaking territories which put (folk) songs into the centre of their rather different politicocultural endeavours. Herder’s collection of folk songs from 1778/79 is read as an attempt at a poetic new beginning that makes use of linguistic diversity qua translation in order to inspire originality in the ‘mother tongue’. The folk songs here serve to synchronise and dynamise linguistic means in the name of a new literature. The Dseesmiņas (‘little songs’), a collection of translations of European poetry into Latvian published by Alunāns in 1856, combines precisely this claim to renewal with an attempt at an anti-colonial synchronisation and modernisation of the Latvian language. Eventually, the six-volume collection of Latwju Dainas (Latvian folk songs), published by Barons around 1900, takes up Herder’s efforts to preserve folk songs. Barons synchronises a dialectally, materially and historically diverse corpus of songs in the name of anti-colonial emancipation. In terms of cultural policy, his project aims to give presence to pre-modern folk life under the conditions of modernity.

Folk song is a true gift of culture. It is one of the traditional, intangible and indigenous pieces of the art of performing the melodious expression with the help of soft pipes that are forever invaluable cultural assets and musical property as well. In view of making a brief survey of the use of multiple languages in folk songs, different folk melodies have been selected randomly from seven provinces of Nepal where the folk melodies are more fertile. This paper aims at exploring the use of multiple languages in folk songs I, myself as a researcher in the field, encountered with in written and audio- or video-recorded form. Therefore, the main source of relevant data includes me and other written and audio or video documents of folk songs I found. As a multicultural country, Nepal is rich in terms of its folk songs. In this paper, I analyze how folk song can be a creative space where linguistic boundaries are challenged and new language practices are invented. Taking of folk songs as a social and cultural identity, I examine how folk song embraces local diversity and redefines the use of language a creative tool for public.

Vietnamese folk songs are very rich in genre and content. Identifying Vietnamese folk tunes will contribute to the storage and search for information about these tunes automatically. The paper will present an overview of the classification of music genres that have been performed in Vietnam and abroad. For two types of very popular folk songs of Vietnam such as Cheo and Quan ho, the paper describes the dataset and GMM (Gaussian Mixture Model) to perform the experiments on identifying some of these folk songs. The GMM used for experiment with 4 sets of parameters containing MFCC (Mel Frequency Cepstral Coefficients), energy, first derivative and second derivative of MFCC and energy, tempo, intensity, and fundamental frequency. The results showed that the parameters added to the MFCCs contributed significantly to the improvement of the identification accuracy with the appropriate values of Gaussian component number M. Our experiments also showed that, on average, the length of the excerpts was only 29.63% of the whole song for Cheo and 38.1% of the whole song for Quan ho, the identification rate was only 3.1% and 2.33% less than the whole song for Cheo and Quan ho respectively.

In Hungary, the concept of “folk song” was clarified at the beginning of the 20th century only, accordingly, there were no “folk songs” noted down in the 18th century. Still, the number of music sources relating to folk music increased significantly in the 18th century. As a result of their scientific analysis the melodic parallels of some five hundred 18th-century tunes were found in the central folk music collection of the Institute for Musicology of the Hungarian Academy of Sciences. These melodic parallels involve 153 folk song types. In a specific era of folk culture there is always a coexistence of elements and styles of different age. The sources also contain examples of the descending pentatonic styles (that either originates or developed from oriental roots), of the lament style and of the medieval and early modern tunes. Of particular interest are the songs that first appeared in the 17th century, then undergone significant changes in form and rich collection of variants developed around them. The most remarkable result of our research is that contrary to former beliefs regarding its insignificance, the 18th century enriched the Hungarian folk music with some sixty new melody types. One of the most interesting groups of this rather mixed collection of songs is that of the songs in a major key with a narrow compass that seems to be the most characteristic music of the time. Plagal songs in a major key with perceptive functional chords behind their melodies also entered Hungarian tradition at this time. Plagal tunes, unfamiliar to Hungarian folk music, were sometimes transformed into descending tunes. The antecedents of the new Hungarian folk song style hardly feature in these sources — this style probably developed in the late 19th century. However, among the popular art songs that flourished from the 1830s onwards we found about a dozen melody types with a partial or full similarity to 18th-century melodies.

Cultural inheritance and innovation is an important measure to enhance the vitality of traditional culture and realize the sharing of national culture. Mongolian folk music, as an important part of Chinese cultural resources, plays an irreplaceable role in inheriting Mongolian culture. How to better inherit the music culture of ethnic minorities has been a hot topic in the music education circle in recent years. However, when we focus on the campus inheritance of ethnic minority music, we have to pay attention to the original living space of ethnic minority music and its unique local inheritance method. What is the relationship between them? What are the similarities and differences? The investigation of the relationship between the two is an indispensable content for exploring the inheritance of minority music. This paper aims to study the innovation of the inheritance path of Mongolian folk song music culture, endow Mongolian folk song music with a new era connotation in the new era, and let the folk song music culture be inherited and revitalized in the in-depth contact with the masses. This paper proposes a method to study user needs with the help of dissemination big data, identify malicious traffic with the help of the Internet of Things, find the most touching music and cultural elements of users, innovate and integrate the Mongolian nation, avoid malicious traffic from invading Mongolian folk songs, and enhance the attractiveness of Mongolian folk songs. Experiments have shown that Mongolian folk songs have a strong appeal, and the participation rate of young people in Mongolian folk songs has increased by 20%.

My MFA portfolio consists of two scripts for performance and a research essay exploring the methods and process of writing these. Songs My Mother Taught Me is a one-woman cabaret piece; set in 1972, it explores hippie culture in New Zealand and a young women‟s search for independence. This portfolio contains two versions of this script. Both versions of this piece have been performed. In Defence of Love is a play for three actors, each of whom plays one aspect of an abused woman trying to find her way out of a destructive relationship.

This study involves the research, analysis, and performance of existing arrangements of songs that have been played and recorded by jazz musicians, and are identifiable as pop songs of the last thirty years. This project will discuss the development of these songs as new repertoire in the jazz idiom. In particular it will examine transcriptions of arrangements by Herbie Hancock, Dianne Reeves, Brad Meldau, Charlie Hunter, Christian McBride, and Bob Belden. The analysis of these transcriptions will consider the techniques these musicians used in their arrangements including reharmonisation, melodic interpretation, rhythm, and restructuring of the form of the original song. Further, the techniques identified in the analyses will be applied in the creation of new arrangements of similar songs from that era for jazz ensemble of various sizes.

The primary objective of this thesis is to review literature written about poi in order to construct an historical overview of poi from pre-contact Maori society until the 1920s. The mythological and Polynesian origins of poi, traditional and contemporary materials and methods used to make poi, early travellers, explorers, and settlers accounts of poi and two case studies on the use of poi in the Taranaki and Te Arawa areas will be included in this thesis. The information will be used to show the changes in poi that have occured since Maori and European arrival to New Zealand until the 1920s.

Te Ora Ē noho anā nō i te koko ko Ōhiwa, kia whakarongo rua, Aku taringa ki te Tai o tuarā e o Kanawa, E āki ana mai ki uta r o Ōhakana. Ki te whānau a Tairongo, Kai Tāuwhare rā ko te kopua-o-te ururoa, Ko te kai rāria noa mai te raweketia e te ringaringa, Me whakarangi-pūkohu e au ki Tītītangi ao ki te Te Aitanga-ā-Wheturoa, Kia whītikiria taku hope ki te maurea whiritoi, Kia noho au ki Puhi-nui tonu ki Te Maungarongo a Te Rangiāniwaniwa, Ka mawhiti tonu rā taku haere ki ngā tihi tapu ki Maungapōhatu kia Taiturakina; Kia titiro iho au ki Ruatāhuna ki Manawarū ē ko Te Aitanga-ā-Tūhoe.... Ko te hua o te wānanga o a Tūhoe kōrero tuku iho hāngai ki ana waiata tawhito te pūtake o tēnei tuhinga roa kia auhi noa mai te wairua o ngā tūtakinga kōrero kia riro ko ēnei kōrero tuku iho hei matua hikihiki, whakataratara i te hinengaro, i te wairua, e mau ai tēnei o ngā whare whakairo kōrero o te hua o te wānanga a Tūhoe. Kia kaiaohia aua kōrero ki te ura mai o te motu ki runga i ngā pae maunga o Huiarau tau iho ki a tātau e pōkai kaha nei, e tau awhi nei ki runga i te mata o tēnei whenua ātaahua. Ka paenga rā ngā tau ka kitea, ka rangona tēnā pu kōrero, tēnā whare whakairo kōrero, whakairo waiata. Mea rawa ake kua whakangaro atu ki te tira e tauwhare mai rā. Hika rawa ake, kua mawhiti kē te haere ki te mākau nui o te iwi e tīraha mai rā, tē whakaaratia! Kia rangona, kia kitea noa e tātau te mata kōrero kia eke rā ki runga, taihoa rawa ēnei taonga e ngaro, taihoa rawa nei taonga e haukotia. Ka huri whakauta ki te hua o te wānanga, ko te waiata tawhito tēnā, ko te momo rerenga kōrero i hua mai ai i roto i ngā noho tahitanga a te tangata. He kupu ēnei hei whakaata i te hinengaro, wairua, te taiao, ngā rākau, te wai, te moana, ngā whetu, te whenua, ngā pakanga, te kawa o te marae, te noho tahitanga a ngā tūākana\tāina\tuāhine. Te reo o mātua, o kuia, koroua, ngā kaipupuri i te ahi kā roa o te wā kāinga. Inā hoki ko nga āhuatanga o te tangata tēnā tōna hanga, tōna whakatipu, ōna whakaaro, tōna ngākau, tōna wairua, me ngā momo hāhi i tipu ake ai te pono, ka titiro iho te tika i te rangi ka oti nei he waiata e tipuria ai te hua o te wānanga ki roto i a tātau katoa. Waihoki ko aua waiata nei te ahi whakakā roa o te ngākau,kei kona ōna timatatanga, engari kāore nei ōna whakamutunga. Ka pikitia ake te toi huarewa kia kite noa atu i te kaha o te whakaaro. Ko te wāhanga nui ia kia hapaina tēnei tuhinga roa, hei whakaoho, hei tuku, hei tātari i ngā whiriwhiringa kōrero ā-tuhi, ā-wāha kei roto i te whare kōrero o te whānau, hapū, iwi e timata ai, e mau ai te hua o te wānanga o te whaitua whenua. Tae atu ki ngā takahanga whakaewa ka oti nei he waiata tawhito hei kaiarataki ki ngā tihi maunga o te whakaaro. Ko te kapunga whakaaro ko te whātoro, i te tātari i te kupu, ki te whakamārama i te hua o te wānanga hei tumu whakarae kōhikohi mōhiotanga ki runga, ki raro ki ngā tai timu o te hua o te wānanga. I roto i tēnei tuhinga roa ka takea mai te wānanga i te kore, i te pō, i te ao mārama e tohea ai ngā kete e toru o te wānanga hei anga tohutohu, piki tūranga whakaakoranga ki hea mai nei! Mai i roto i aua kete ka nanahu te hinengaro kōkoi o tātau tīpuna mai anō i te ao Māori. Ko te ao mārama tēnā, ko te ao whenua tēnā, ko ngā pakanga tēnā, ko ngā tinihanga ēnā, ko te apakura, ko te hakamomori ka hua nei te wānanga. Nō reira he mahi, he kaupapa nui tā tēnei tuhinga roa ki te whakakao mai i ngā waiata e mohio ana tātau hei papa kōrero, hei wānanga mā te hunga kei te piki ake i ngā takutai moana o te whakaaro, o tēnei ao e wehi mai nei ki a tātau. Kāre e mihi kei te hopo te iwi, te hunga mau i ēnei waiata ki runga i o tātau marae kei ngaro memeha noa ēnei taonga a tātau. Ae! Kei te tika tā rātau hopo. Inā hoki kua riro kē te reo whakaarorangi i te oro o te waiata i ngā tai nenehawa, whakapōrearea e hukahuka mai nei. Ahakoa tēnei kei te whakaara ake ēnei waiata i runga tonu i te kaha o tēna, o tēna ki te whakaara. Kei te tahuri nui mai te hunga rangatahi, taiohi ki ēnei waiata koia tēnei te tūmatanui o tēnei tuhinga roa, hei tāhu whakaea mo te hinengaro, mo te ngākau o aua whakatipuranga e hiahia nei rātau ki ēnei taonga. Mā te karakia hei waere te whenua, mā te taki i ngā kōrero mo ngā atuā te whakataukī, te whakapepeha ka pupuke mai te hihiri o te mahara i ō tātau tipuna kōkoi e whakakitea nei tātau i ēnei rā ki aua tohu. Ka huia rnai aua pitopito kōrero katoa hei kākahu maeneene ki roto i te kupu o te waiata tawhito, kā mau. He whakaatu tēnei tuhinga roa kei te ora tēnei o ngā momo whare pupuri kōrero i te pū; i te more, te weu me ngā pātaka iringa kōrero o te ao ō Tūhoe ō neherā, tae noa mai ki ēnei rā. Kāti he wā anō i roto i taua ora ka tōia te whakaaro ō Tūhoe, ō te Māori e tauiwi hei tinihanga māna. Engari e kitea ai i roto i tēnei tuhinga roa, ko te toki hei kaupare atu i taua tinihanga ko te kōrero i tuarātia rā: 'Hokia ki o maunga kia purea koe e ngā hau o Tāwhirimātea' Koia tēnā te kaupapa o tēnei tuhinga roa he tātari i te hānuitanga, te taiwhakatū o taua kōrero: Hokia ki o maunga... Ma taua kōrero Hokia ki o maunga ... ka rangona te mātaotao o te hua o te wānanga o te pakanga o te whenua, o ngā pikikōtuku i tukitukia, kātahi ka kōrero ai ki roto i tā Tūhoe whakatau i ana whakaaro, e taea ai te ruruku ka puea ake. Koia tēnei ko te mana i roto i ngā whakatakotoranga kōrero e mau ai te kurataininihi, te kurataiwawana o te whakaaro. He hua wānanga tēnei e whakaatungia ai e te hinengaro ngā takahanga motuhake, me te hāngai o ā rātau kupu mo ngā whakaaro e tau nei ki tēnei Ao Hurihuri. Nā ngā mahi a ō tātau tīpuna, te para i te huarahi kia takahuritia ai ngā mahi kikino o te riri Pākehā i tū ake ai ngā poropiti o aua tau kikino i rnurua ai ngā whenua, i tukua ai te iwi ki raro. I tū ake ai rātau te hunga poropiti ki te rapu i te ora i te kaupapa tōrangapū mo ngā whenua i hahanitia. Mai i ēnei kaupapa ka hau te rongo o te waiata tawhito hei tūāpapa whakaohooho, whakanekeneke i a tātau katoa, ahakoa ko wai. Whā tekau katoa ngā waiata o tēnei tuhinga roa rnai i tēnā kokona o Tūhoe, rnai i tēnā kokona o Tūhoe e kawe ana i te hua wānanga hei whakaata, hei kōwhiri i te hunga i kaha i rnau tonu te ngangahau i ngā totohe kōrero, totohe tangata, totohe whenua. I kona ka hua te wānanga ka tohea te riri ka mau, i ea ai tētahi wāhi o te mamae. Koia tēnei ko te whakaatu i te kaha o te tohe i te pō, i te awatea. Ko te kawa o te marae te ātamira whakatāhu, tuku i aua hua wānanga i nei rā e rangona ai te kōrero ā-iwi, te hī o te mita o te reo waiata hei hokinga atu ki te nohoanga o te kupu. Ko tētahi anō kaupapa o tēnei tuhinga roa he whakahoki mai anō i te rnatapihi o Matariki, kia meinga ai ki te kairangi o te kawa o te marae, ka tau ki te whenua i maringi ai te toto. Ko ēnei hua wānanga te oro o te ngākau o Te Ūrewera, te whītiki o te kī mo te tuakiri mo tēnā whakatipuranga, rno tēnā whakatipuranga. Ae! Mā te hua wānanga a Tūhoe e whakaea te mamae e puta ai te pātai. Ko wai rā au? I ahu mai taku wānanga i whea? E ahu ana au ki whea? No te rā nei kua riro mā tēnei tuhinga roa e whakaatu ētahi o ngā hau kikino i whakawhiua kirunga i te iwi e te kāwanatanga i a ia e āki mai ana mo ngā rawa a te iwi, hei tuku he tangatakē. Nō reira i tikina ai te tauparapara a Te Kapo o te Rangi hei whakatauira i te takenga mai ongā kōrero mai i te koko ki Ōhiwa ki te pō, ki te pouri, ki te ao mārama. 'Hokia ki maunga' ko te tangata, ko te iwi, ko te hapū, ko te whānau te tīmatanga o te hua o te wānanga. Koia tēnei tētahi anō kaupapa o tēnei tuhinga roa, he āhuru i aua pukenga tautōhito kōrero kia mau te rangi, kia mau te hā, kia rangona te hua wānanga, oho ake ki te ao ka oti nei he waiata tawhito hei hoa haere whakamua. Ko te kōpae o te whare tēnā e tautokona ana hoki te ahu whakamuatanga o ngā mōrehu kōrero e arohatia nei e tātau. He huarahi atu tēnei hei āwhina, hei tohu i te kei o te waka ki ngā ngaru kokoti e pukepuke rnai nei. Ko te whakapae o tēnei tuhinga roa e titikaha ai ki te hinengaro o Tūhoe me mau ana momo kōrero ki ngā momo hangarau o tēnei ao hurihuri kā tika. Kua roa ēnei taonga e ārikarika ana hei whakarei i te kupu kōrero ki te hunga mate, ki te tira e tatari rnai rā i te waharoa o te marae ki te whakaeke. Kei roto i te wairua o tēnei mahi ka tukua āianei ēnei taonga kia kore ai tātau e taka ki roto i te korekore o te hinengaro, hei whakamahi mā te tamaiti o Tūhoe e hiki ake nei i ngā pae tata, i ngā pae tawhiti. Ko tēnei tuhinga roa te kura kimihia o te ura rnai o te motu i tua atu o Huiarau. Kia hau ai te rongo o a tāitau kōrero ki mua i a tātau hei homai i te aroha kia au ai te matatū tonu, ka maranga kei runga. Kia taria te roanga o te kōrero. Ae! Me hoki rā kā tika: Kā hoki nei au ki te mauri o taku waka a Mātaatua Ko Pūtauaki ki a Ngāti Awa Ko Tāwhiuau, ko Tangiharuru Ko te rae rā o Kohi ki a Awatope Ko Mānuka tūtahi ki Whakatāne, kia Apanui Ko te mauri haria mai nei hei whakaoho i taku moe Ē kō kō ia e ara ē!

This chapter examines the evolution of oral history and oral tradition as two separate fields of study with their own associations, journals, theories, and definitions. It considers how these fields have been viewed and engaged with by indigenous writers, with a particular emphasis on scholarship out of Aotearoa New Zealand. Oral history and oral tradition have often been considered the same, but over the past century have been presented as two distinctively different fields with their own theories, methods, and emphases. This chapter surveys the seminal writing and definitions popularized in oral history and tradition, which include the idea of oral history as a methodology and interview practice and oral traditions as predominantly the study of ballads and folk songs. It explores some of the arguments about the orality or textuality of oral sources, and the differing focus oral traditionalists and oral historians have proposed in their evolving theories and politics.

This chapter explores New South folk songs of personified Death, with special focus on the Lloyd Chandler composition “Conversation with Death”—its geographic scope, probable spread over time, and broad community of appropriators. The roots of “Conversation with Death” are traced to the late medieval Dance of Death, and the song is interpreted as articulating a medieval/modernist vision. Folk songs of Death are shown to be strikingly different from the songs of death in the dominant religious culture, where death is a release and the focus is on life after death as one’s true home. In contrast, folk songs of death evoke the terror of death to affirm the value of this life in this world—an affirmation that had special meaning for the poor, who faced denigration and devaluation from the dominant culture.

Abstract The first section builds fundamental pitch and solfège skills with music organized by tone set (do-mi-sol, do-re-mi-sol, etc.), starting with three notes and gradually expanding by one new note at a time. Each unit includes folk songs, duets, stick notation and improvisation exercises. The content is inspired by Kodály Methodology, using simple songs as the foundation for pitch training. These songs are also paired by time signature so that they can be sung and played as duets. Each selection includes sequential instructions to transfer singing to playing the horn, including inner hearing, transposition, and polyphonic tasks. Variations are given so that exercises may be done independently or in parts with a second horn player.

This chapter examines a particular way in which feelings of love are expressed in the Palaiologan romances (c. 1250–1350). This manner of expression is presented through the systematic use of an imagery and vocabulary of lamentation, that incorporates into these highly artful poetic narratives a discourse deriving from folk poetry. These amorous laments (moirologia), as they are sometimes called by the narrators or even the characters, are not direct quotations of actual folk laments or songs as folklorists in the early twentieth century believed. They are a way of presenting amorous feelings to Byzantine listeners or readers (initially within an aristocratic courtly milieu, later also within a bourgeois environment) in a manner attuned to their contemporary and specific socio-cultural context, yet structurally keeping to the conventions set by the ‘Hellenising’ novels of the Komnenian age. These folk-like songs reflect a new type of poetic and emotional sensibility in late Byzantium, partly in response to Old French romance as it was available in the thirteenth century (orally, at least), partly in response to a growing interest in ‘folk subjects’ as attested by the collections of vernacular proverbs and popular lore.

This chapter explores some New Zealand music from John Ritchie. Compact and tightly structured, this cycle is a model of its kind. It carries a powerfully evocative atmosphere with touching simplicity and directness. Ritchie has a gift for creating distinctive, repeated motifs that stay indelibly in the mind. He writes expertly for the voice, with arching lines in practicable spans, stretching over a wide range without strain. Vocal lines are so finely chiselled that pitches can be plotted with jewel-like precision, with time to gauge each interval cleanly in relation to the piano. The music maintains a natural fluency through changes of tempo and mood, from confiding intimacy and bitter reflection to emotional outpourings.

Now fifty years old, Vaughan Williams had fully attained the personal musical idiom that he had so diligently cultivated over the previous three decades. The maximalist tendencies of works like the Sea and London Symphonies were now largely purged from his style, while the influences of French impressionism and English folk song were increasingly subsumed within a flexibly pandiatonic framework enriched by modal and octatonic elements. Such an approach reached its extreme in works such as Flos Campi, Sancta Civitas, and the Seven Housman Songs (later revised and renamed Along the Field), but more conservative means of expression, often derived from English folk song, also persisted in compositions like Old King Cole, Hugh the Drover, the English Folk Songs Suite, and Six Studies in English Folksong. In between lay works with a pronounced neoclassical gloss, most notably the Concerto Accademico for violin and orchestra, and the opera Sir John in Love. Clearly, the works written during this period spanned a wide range of genres and practices on display, and also frequently plumbed new emotional depths and methods of stylistic disruption, sublimating their influences within Vaughan Williams’s increasingly distinctive and idiomatic musical language.

The phenomenon of creating new lyrics for folk songs provides an interesting combination between the two fields of linguistics and ethnomusicology (or performing arts) and is highly applicable for life in Vietnam. This research aims at the meaning of choosing folk melodies to express language and to express an ideological content. Based on the thesis of linguistic anthropology, considering language to be a reflection of the human being, this study considers the choice of the way language is transmitted as part of that reflection. To conduct this study, we will look at the Voice of Vietnam Radio. From the material found, the number, content, purpose, context analysis and frequency of creating new lyrics for folk songs were broadcast during the history of anti-American war to teh preent date. The results of the study indicate that language has a number of ways of expressing each of its strengths and cultural and social meanings. This research refers to an innovation in the use of familiar folk melodies to express and promote language content in Vietnam that has been applied effectively in the mass media.

The context of globalization along with the development of electronic media has opened a new era for folklore in general as well as forms of linguistic composition of folk literature in particular. In addition to the form of composing and keeping media documents in the traditional way, the Internet explosion has dominated the main spaces of communal life and has gradually changed the mode of human interaction. Cyber space is considered as a tool to convey traditional values, to create many new cultural activities, and to be a place to circulate folk cultural works in contemporary society, in which folk poetry (Ca dao) is one. Modern folk poetry studies are still a controversial issue in academic circles in Vietnam, but with the dominance of today's Internet communication technology, the emergence of lyrics rhymes circulated on the Internet is a remarkable and inevitable phenomenon in the context of development of various forms of "reformed", "processing", "parody" lyrics, songs, poems according to the direction of humor and entertainment rather than focusing on aesthetics and art. From a linguistic cultural approach, this article aims to discuss modern folk poetry on such issues as: Why did such folk poetry come about? How would we circulate or share this poetry on the Internet and to approach folk culture in an era of dominance of visual culture (TV, video, film, photography) and Online culture; how does socio-economic change on modern folk poetry impact on the Internet in terms of thinking innovatively, and how does it tend to break traditional cognitive structures due to the diverse forms of reflection and reality in modern society?

The article presents the biography of the folklorist Pavel Chior, the chief architect of the new Soviet Moldovan culture in the interwar years. He was one of the party and state leaders in of the Moldovan Autonomous Soviet Socialist Republic: secretary of the Komsomol of the Autonomous Republic, editor of the republican newspaper “Plugarul Rosu” (“The red ploughman”), People’s Commissar of Education of the MASSR, head of the Moldovan Scientific Committee, precursor of the Moldovan Academy of Sciences, one of the founders of the Writers’ Union of the Moldovan ASSR. Pavel Chior devoted great attention to folk art. He published a number of scientific works that have maintained their significance to this day: Zicători moldoveneşti, (Moldovan proverbs), Cîntece moldoveneşti norodnice (Moldovan folk songs), etc. This article is written on the basis of previously published scientific papers. New archival materials are also used.