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Hey, do you have 90 minutes?  I hope so, Mahler’s Second Symphony demands your time. :)

 

The work in its finished form has five movements:

  1. Allegro maestoso
    Musically, the first movement – written in C minor – though passing through a number of different moods, often resembles a funeral march, and is violent and angry.
    The form of this movement is somewhat similar to a Classical Sonata form. The exposition is repeated in a varied form (from rehearsal letter 4 through 15, as often does Beethoven in his Late Quartets). The development presents several ideas that will be used later in the symphony, including a theme based on the Dies Irae plainchant.
    Mahler uses a somewhat modified tonal framework for the movement. The secondary theme, first presented in E major (enharmony of Fb major, neapolitan of Mib), begins its second statement in C major, a key in which it is not expected until the recapitulation. The statement in the recapitulation, coincidentally, is in the original E major (Fb major). The eventual goal of the symphony, E-flat major, is briefly hinted at after rehearsal 17, with a theme in the trumpets that returns in the finale.
    Following this movement, Mahler calls in the score for a gap of five minutes before the second movement. This pause is rarely observed today. Often conductors will meet Mahler half way, pausing for a few minutes while the audience takes a breather and settles down and the orchestra retunes in preparation for the rest of the piece. Julius Buths received this instruction from Mahler personally, prior to a 1903 performance in Düsseldorf;[10] however, he chose instead to place the long pause between the fourth and fifth movements, for which Mahler congratulated him on his insight, sensitivity, and daring to go against his stated wishes.[11]
  2. Andante moderato
    The second movement is a delicate Ländler in A-flat major with two contrasting sections of slightly darker music. This slow movement itself is contrasting to the two adjacent movements. Structurally, it is one of the simplest movements in Mahler’s whole output. It is the remembrance of the joyful times in the life of the deceased.
  3. In ruhig fließender Bewegung(With quietly flowing movement)
    The third movement is a scherzo in C minor. It opens with two strong, short timpani strokes. It is followed by two softer strokes, and then followed by even softer strokes that provide the tempo to this movement, which includes references to Jewish folk music. Mahler called the climax of the movement, which occurs near the end, sometimes a “cry of despair”, and sometimes a “death-shriek”. The movement is based on Mahler’s setting of “Des Antonius von Padua Fischpredigt” from “Des Knaben Wunderhorn”, which Mahler composed almost concurrently. (This movement was the basis for the third movement of Luciano Berio‘s “Sinfonia“, where it is used as the framework for adding, collage-like, a great many quotations and references to other scores.)
  4. Urlicht (Primeval Light). Sehr feierlich, aber schlicht
    The fourth movement, Urlicht, is a Wunderhorn song, sung by an alto, which serves as an introduction to the Finale in a manner similar to the bass recitative in Beethoven’s Ninth. The song, set in the remote key of D-flat major, illustrates the longing for relief from worldly woes, leading without a break to the response in the Finale.
  5. Im Tempo des Scherzos (In the tempoof the scherzo)
    The finale is the longest, typically lasting over half an hour. It is divided into two large parts, the second of which begins with the entry of the chorus and whose form is governed by the text of this movement. The first part is instrumental, and very episodic, containing a wide variety of moods, tempi and keys, with much of the material based on what has been heard in the previous movements, although it also loosely follows sonata principles. New themes introduced are used repeatedly and altered.
    The movement opens with a long introduction, beginning with the “cry of despair” that was the climax of the third movement, followed by the quiet presentation of a theme which re-appears as structural music in the choral section, and by a call in the offstage horns. The first theme group reiterates the “Dies Irae” theme from the first movement, and then introduces the “resurrection” theme to which the chorus will sing their first words, and finally a fanfare. The second theme is a long orchestral recitative, which provides the music for the alto solo in the choral section. The exposition concludes with a re-statement of the first theme group. This long opening section serves to introduce a number of themes, which will become important in the choral part of the finale.
    The development section is what Mahler calls the “march of the dead”. It begins with two long drum rolls, which include the use of the gongs, In addition to developing the Dies Irae and resurrection themes and motives from the opening cry of despair, this section also states, episodically, a number of other themes, based on earlier material. The recapitulation overlaps with the march, and only brief statements of the first theme group are re-stated. The orchestral recitative is fully recapitulated, and is accompanied this time by offstage interruptions from a band of brass and percussion. This builds to a climax, which leads into a re-statement of the opening introductory section. The horn call is expanded into Mahler’s “Great Summons”, a transition into the choral section.
    Tonally, this first large part, the instrumental half of the movement, is organized in F minor. After the introduction, which recalls two keys from earlier movements, the first theme group is presented wholly in F minor, and the second theme group in the subdominant, B-flat minor. The re-statement of the first theme group occurs in the dominant, C major. The development explores a number of keys, including the mediant, A-flat major, and the parallel major, F major. Unlike the first movement, the second theme is recapitulated as expected in the tonic key. The re-statement of the introduction is thematically and tonally a transition to the second large part, moving from C-sharp minor to the parallel D-flat major — the dominant of F-sharp minor — in which the Great Summons is stated.. The Epiphany comes in, played by the flute, in a high register, and featuring trumpets, that play offstage. The choral section begins in G-flat major.
    The chorus comes in quietly a little past the halfway point of the movement. The choral section is organized primarily by the text, using musical material from earlier in the movement. (The B-flat below the bass clef occurs four times in the choral bass part: three at the chorus’ hushed entrance and again on the words “Hör’ auf zu beben”. It is the lowest vocal note in standard classical repertoire. Mahler instructs basses incapable of singing the note remain silent rather than sing the note an octave higher.) Each of the first two verses is followed by an instrumental interlude; the alto and soprano solos, “O Glaube”, based on the recitative melody, precede the fourth verse, sung by the chorus; and the fifth verse is a duet for the two soloists. The opening two verses are presented in G-flat major, the solos and the fourth verse in B-flat minor (the key in which the recitative was originally stated), and the duet in A-flat major. The goal of the symphony, E-flat major, the relative major of the opening C minor, is achieved when the chorus picks up the words from the duet, “Mit Flügeln”, although after eight measures the music gravitates to G major (but never cadences on it).
    E-flat suddenly re-enters with the text “Sterben werd’ ich um zu leben,” and a proper cadence finally occurs on the downbeat of the final verse, with the entrance of the heretofore silent organ (marked “volles Werk”) and with the choir instructed to sing “mit höchster Kraft” (with highest power). The instrumental coda is in this ultimate key as well, and is accompanied by the tolling of deep bells. Mahler went so far as to purchase actual church bells for performances, finding all other means of achieving this sound unsatisfactory. Mahler wrote of this movement: “The increasing tension, working up to the final climax, is so tremendous that I don’t know myself, now that it is over, how I ever came to write it.” [12]

    It is good to see yet another right wing fanatic has a crunchy crazy wing-nut history.  Savor the irony when suddenly(?) they attempt to get all serious and try interacting with empirical reality. Ezra Levant has little traction with reality and seems to have more interest in keeping his oil friends happy and trying to convince you to do the same.

Lets take a look at how well EL-Douche’s latest work stand up to criticism from a writer in the U.K. –

Apart from being based on a premise that is largely irrelevant to the concerns of tar sands critics (that the tar sands are by far the most energy intensive source of fuel around, that they are endangering the lives and livelihoods of first nations peoples, that the toxic waste is poisoning the water and local wildlife, that they are an incredibly inefficient use of Canada’s natural gas supply), Levant’s book is incredibly poorly researched. His references are from newspaper articles, blogs, press releases – hardly an academic journal in sight.” (emphasis mine)

You fail EL-douche…  as usual.  But, then lets see what someone who deals with reality has to say on the oilsands issue

Ripping a page — or the cover — from fellow Conservative and former tobacco industry lobbyist Ezra Levant’s book, Prime Minister Stephen Harper and his new environment minister, Peter Kent, have taken to referring to the product of the Alberta tar sands as ethical oil.

The Prime Minister and Mr. Levant go back a long way. It was Mr. Levant who reluctantly stepped aside as the Alliance candidate in Calgary Southwest so that Mr. Harper could run in a by-election there in 2002. But the “ethical oil” argument they promote has holes as big as the ones in the ground around Fort McMurray.

To start, the logic is faulty. Just because a country or society is considered “ethical” does not mean everything it produces or exports is ethical. If we are going to delve into the ethics of the issue, we must look at the ethics of energy overall. That means considering the impacts of various energy systems on people and the environment.

Here, the science is troubling. It shows that the Alberta tar sands contribute to about five per cent of Canada’s greenhouse gas emissions and are the country’s fastest growing source of emissions. To date, they have disturbed 600 square kilometres of boreal forest with little or no chance of true reclamation, use enormous amounts of water, and pollute the surrounding air and water.

This past summer, an independent, peer-reviewed scientific study showed that toxic byproducts from the tar sands extraction industry are poisoning the Athabasca River, putting downstream First Nations communities and the fish they eat at risk. Health studies show these First Nations communities already have elevated rare cancers associated with exposure to such toxins.

If this is the most “ethical” source of oil we can find, we need to ask other questions about the moral purity of our intensively processed bitumen. For example, if we sell the oil to countries with poor human-rights records, like China, does that affect the product’s “ethical” nature? And how “ethical” are the companies operating in the tar sands; for example, Exxon Mobil, well-known sponsor of climate-change disinformation campaigns; BP, responsible for last year’s massive oily disaster in the Gulf of Mexico; or PetroChina? There’s also the effect of greenhouse gas emissions on our children and grandchildren, which to me is an intergenerational crime.

In this light, wouldn’t energy from technologies or sources that limit the greenhouse gas emissions that contribute to climate change and that have a minimal environmental and health impacts be far more ethical than fossil fuels? And, from an economic perspective, wouldn’t these more ethical technologies or fuel sources be doubly attractive to foreign buyers if they came from an “ethical” country like Canada?

As award-winning Alberta author Andrew Nikiforuk has argued, with proper development, the tar sands could help provide Canada with the oil and money we need to shift to a low-carbon economy. But major changes are needed. Environmental regulation and monitoring must be strengthened. Pollution and related health problems must be addressed. More of the revenue must go to Canadians rather than fossil fuel companies. And a national carbon tax would help us move from oil to less-polluting energy sources.

The problem is, no matter what Ezra Levant and his friends in government say, oil has never been about “ethics”. It has always been about money. Those who argue the case for “ethical oil” should work to ensure that our energy needs are met in a truly ethical way, now and into the future. In the end, the only truly ethical solution is to phase out oil. The black eye that tar sands oil is sporting can’t be remedied with meaningless phrases such as “ethical oil”.

To be seen as truly ethical when it comes to energy policy, Canada must slow down tar sands development, clean up the environmental problems, implement a national carbon tax, improve the regulatory and monitoring regime, and make sure that Canadians are reaping their fair share of the revenues. We must also start taking clean energy seriously. Rather than subsidizing the tar sands and all the fossil fuel industry through massive tax breaks, we should be investing in energy technologies that will benefit our health, economy, and climate.

It might also help if Canada’s environment minister spent more time protecting the environment rather than appeasing the oil industry and its apologists.

Thanks Dr.Suzuki for providing a reasonable version of what is actually happening in the Tarsands and what must be done. 

Get your fill of Hate and Bigotry all under the guise of Traditional Family Values!

The amount of bigoted american-conservative right wing fail is impressive.  One Million Moms oozes hatred and discrimination as it attempts to protect children from the ‘filth’ of the society and the entertainment industry.  Pro-Tip – Labelling people as evil and immoral because of their sexual orientation is a hate filled regressive  act.  You won’t find the overtly bigoted language on OneMillionMoms, but the sentiment is quite clear none the less.

The conservative Christian group One Million Moms is angry. Angry like just-missed-an-awesome-sale angry. Sure, the down-home-sounding offshoot of the reliably right-wing American Family Association exists in a perpetual state of twisted knickers. It’s whipped itself into a frenzy of indignation at the not-quite-exclusionary-enough tactics of Macy’s, Levi’s, Jenny Craig and Oreos in just the past few months. But its outrage at JC Penney, the jeans supplier to at least 800,000 of those million moms, is especially intense of late.

At issue is the group’s contention that by hiring Ellen DeGeneres for a new campaign, the department store is “jumping on the pro-gay bandwagon” and turning away from “traditional families.” The organization warns darkly that “Unless JC Penney decides to be neutral in the culture war then their brand transformation will be unsuccessful.” There is so much to love in that sentence alone. Culture war! Brand transformation! Fearless disregard for the rules of comma usage after a subordinate clause! “The majority of JC Penney shoppers will be offended,” they continue, “and choose to no longer shop there.”

      When you see the phrase “traditional families” and “culture” war being bandied about so casually, you know you’re dealing with a true bucket of loons (extra-crispy).  Ellen responds thusly –

“After announcing she was “proud and happy” that JC Penney was sticking by her side, she explained to America that “Being gay or pro-gay is not a bandwagon. You don’t get a free ride anywhere. There’s no music, and occasionally we’ll sing, ‘We Are Family,’ but that’s about it.” And she noted that “For a group that calls itself the Million Moms, they have only 40,000 members on their [Facebook] page. They’re rounding to the nearest million.” It was a witty retort to a campaign of hate, though frankly, not nearly as hilarious as the Million Moms’ depiction of DeGeneres as an “open homosexual spokesperson.””

    Ignorance, discrimination and bigotry the hallmarks of Christianity – One million Moms is three for three. 

Since Sunday was Darwin’s birthday, the Sunday Disservice was more academic and celebratory fitting the occasion.  Here is the video I would have posted if it was a regular Disservice.

**update**  Youtube censorship is getting a little out of hand.  Their special brand of thought police decided that this video was out of line… if you want to see it you’ll have to download it from media fire. Thunderfoot lays out his case against youtube in the video below.

Oh, the pretty lights! DWR Smashes the 300,000 views barrier!

Woo!  Dead Wild Roses has recorded 300k hits, well actually 306k as of Saturday.  That is roughly 500 unique views per day and inching ever upwards.  Thank you my fair readership for your attention to my humble (and sometimes not so humble) nook on the web.  I would like to take this time to thank my collaborators for their contributions to DWR as their varied opinions makes this place even better than if it was just me at the helm.  Intransigentia, Mystro, and Bleatmop are all top notch commentators and engaging writers and I am lucky to share this space with them.

The blog love is still strong with me, so look forward to more of what you have come to expect here at DWR: cogent incisive analysis of the issues of today with a decidedly progressive, feminist bent.  :)

I know you are out there please phantom readership take this opportunity to stop by on a post and say hi.  The regulars will already be at the bar, so saddle up and join us for a round we don’t bite (much).

I think the anti-choicer’s irony meters broke when confronted with the reality of their bloodthirsty sky daddy.

The always controversial religious antagonist is back with another video displaying putrefaction known as religious morality.

 

Darwin Day is a global celebration of science and reason held on or around Feb. 12, the birthday anniversary of evolutionary biologist Charles Darwin.  In this episode of the Disservice we dispense with the direct god-bothering and present a BBC documentary on Darwin’s Dangerous Idea.   It is important to recognize the importance of science and reason in our societies, it is the tonic that cures the affected with the vile contagion known as religion and science and reason represent the way forward toward a better future.

 

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