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    Sonata Principle: Binary or Ternary?

    Prelude: I taught the paper of LMusTCL 2002 May yesternight. There is a question about the structure of a short keyboard (for harpsichord or clavichord) piece. In the first sense, it is constructed in a such way that looks like binary, containing two main sections. However, the main theme recurs frequently in both Section with a few motives extracted from it. No obvious contrasting materials are found in B section . The tonal center just modulates to dominant key. As such, my preminliary observation tells me that it is an nascant sonata form in binary construction. I told the students to answer compound binary with modificaiton. But I think a better term for it, perhaps may be……………not sure…… because I am not the marker.

    Article:

    The work is structured in the nascant form of a monothematic sonata-allegro design in the small-scale instrumental works. True, the binary structure of this work shows some sonata principles which later was developed to the mature sonata form, which was widely used in the first movement in many classical sonata written by Haydn or Mozart. I think students answer as “mononthematic sonata-allegro structure (not form, but structure)” may score higher marks than that of the “compound binary”. But on the other hand, students may like to say that the work is structured in binary form containing the design of using sonata-principle.

    It is undeniable that the development of  the rounded binary form closely relates to the formation of the so-called classical sonata form used widely in many instrumental works later.  The continued expansion of formal components associated with rounded binary movements eventually produced a stylized procedure know as sonata-allegro form. While such forms are generally longer than rounded binary structures, tonal and structural elements of the binary principled are reflected consistently. Many works of  D. Scarlatti keyboard sonata written in Spainish court adopted such a structural design.

    The structure of the monothematic sonata-allegro music usaully exposites the main theme in which several motives can be separated out for further ‘developing’ in the tonic key. The same theme then recurs in the second section with dominant key with or without slight modification. The crucial feature which differs to that of the binary and the sonata-allegro principles is the oppositional confrontation.  Of course, form and design of a musical work is hardly said to be a rigid, unchangeable framework. During the process of development, the theme will undergo a series of modifications, albeit how slightly it is. The Binary form, however, in many of the Baroqe dance works, just shows that the contrasting B section (or episode) begins with dominant key of new materials and gradually returns to the tonic key. But  listeners usually cannot hear the returning of the main theme materials in the second section.  The key scheme of the normal dance form in Binary design is : I — V   —— V — I.

    Interestingly, the structural design of the short work that we discussed yesterday is far more complex and ambiguous, the change of keys in particular. As we have observed, the works starts from the tonic key , then modulates to the dominant key with some new motivic materials, and reaches a section cadence in dominant key. This sectional structure reflects a somewhat binary principle. However, the larger section B, in the first sense that we have concluded yesternight, which starts from the bar 67 onward, restates the main theme in A section in dominant key. Then the motives are displayed in various keys, like a classical sonata’s development section, going through a common modulatory scheme of cycle of fifth. The C major materials modulates to F major, then from D minor to G minor two times, and finally back to C major, though alternating between its parallel minor mode. Not until the final eight bars that the tonic key F major returns. Motives of the main theme is the first section are varied to more and less, by displaying in different key centers, tessituras, sometimes with embellisments to avoid monotunous. Since the recapitualtion of the first theme is absent in this work, to students, it may be one of the reasons why they choose to answer binary structure at preliminarly look. From this sense, the most problematic for us to classify this work into a clear catagory is the absence of the return of main thematic materials.

    To conclude, the development of the sonata-allegro principle intimately associates with that of the rounded  binary form. The key centers change is always the significance of this form. Viewing from the key scheme , sonata-allegro form comprises the principle of binary. When the work is structured with monotheme, the form will be easily misunderstood as binary, since the second theme of contrasting materials are absent. In the historical evolution of such the sonata allegro form, however, it is not surprise for us to find such monothematic design in many instrumental works. As such, when students need to support their finding of such a nascant sonata-allegro form, the Baroque keyboard sonata form in particular, it is unavoidably to states clearly the key scheme of the work, more than that of the linear thematic design.

    Finished……………

    David Leung (theorydavid)

    2011-02-24 (published)

    中國音樂的現代化綜論 (4) — 中國現代化音樂的代表作品: 賀綠汀的"牧童短笛"

    前言: 這篇文章接上一篇討論民國初年的中國音樂怎樣經歷現代化的經過。這次跟讀者談談第一首被介紹到在國際的音樂界上,並得以揚名的中國現代化鋼琴小品 — 賀綠汀的牧童短笛。早前曾述說過陶傑所喜愛的一個中國歷史時代,也就是我所喜歡的同一年代 — 民國初年。我也曾說過,民國初年 (五四之後至1937 年中日戰爭開始時),就像一位風華絕代的中年美女,充滿使人感到醇醉的千嬌百媚和風情萬種。只因這個時代是中華民族在藝術文化音樂的各個領域裡經歷真正現代化的時期,或者,更應該說是對峙著西方式的現代化 (western modernization) 衝激。在音樂發展上,是中國傳統音樂接受西方音樂的洗禮的里程埤。我所談及的風韻醇醉,就是從這個音樂現代化開始。賀綠汀的牧童短笛 就是用西方的和聲概念,套以中國民族的五聲音階,以變化了的對位技巧寫成的。敬請各同學留意,不要 copy-and-paste。但 idea 就不妨拿來參巧一下。

    Romanticize Buffalo Boy’s Pentatonic Flute

    In 1934, just two weeks after winning the champion of the national Chinese composition competition by his piano work, Buffalo’s Boy’s flute (牧童短笛), He Luting boldly criticized the current situation of Chinese musical field. When criticizing the camp of guocui protectionism (national quintessence protectionism), He Luting (賀綠汀) wrote, “Chinese is stubbornly old-fashioned. They regard that everything must be adhered to antique, especially in music and painting. We believe that we have to model on antique. A work is said to be elegance and grace if it possesses old flavor.”[1] He’s precise but specific criticism vividly disclosed the conservative thought embedded in Chinese artist culture for a long time. After blaming for the lack of sufficient innovation in Chinese artistic creations, He Luting continued to denounce another extreme thinking – wholesale westernization – in the current musical scene. He asserted, “Since the western music has been imported into Chinese society, Chinese music has undergone a great change. Some composers completely despise Chinese music, accepting unconditionally the wholesale of westernization. On the contrary, the other composers attack western music fiercely, viewing it as a kind of barbarian music that is full of brutal dissonances. I believe that the both camps do not fully understand the real situation of Chinese music in the present time.”[2] As a Chinese composer, He Luting really understood that the continuous confrontation between these two opposite camps could not help improve the present predicament of Chinese music. The future of Chinese music was still gloom. He might think that what he learnt from his respectful teacher, Huang Zi, in National Conservatory of Music (NCM) about exploring a new type of Chinese music, perhaps, was a way out of the musical turmoil in the current time. As such, he wrote his first piano work, Buffalo Boy’s Flute, in the musical style of what NCM members greatly advocated for a few years.

      Indeed no one can step out of time into which one was born, as an artist or a composer.  It is neither an individual genius, nor the masses, nor the political, social, economic, religious factor singularly inaugurates a cultural environment in a particular place of a particular time.[3] The first few decades of the twentieth-century up to the outbreak of the Sino-Japanese War (1937-1945) was a great era for China in its socio-political dimension not only because it is a time when China was experiencing its westernized and modernized in all aspects, but also because it is an extraordinary time in its history as the Chinese individual could experience less authoritarian political control but more humanistic freedom in social and cultural dimensions. Although the warlords’ conquests led to great political insecurity and turmoil in many places, the lack of a powerful central authority, ironically, provided space a greater freedom of speech, thoughts and ideas in all aspects of society. Such kind of freedom has never been experienced in the recent history of modern China. When He Luting entered the NCM in Shanghai as a compositional student in 1931, the great era of China, he would not have known that his destiny as a Chinese new music forerunner was doomed to interweave with that of the new Chinese music.

    待續………To Be Continued…..

    David Leung (theorydavid)

    2011-02-19 (published)

    [1] He Luting’s criticism was published in the “Music Weekly (音樂周)” of Xinwanbao (新晚報) in December 11, 1934. See He Luting, “The Music Arts of Times (音樂藝術的時代性),” in The Anthology of Musical Essay of HeLuting (賀綠汀音樂論文選集) (Shanghai: Shanghai yishu chubanshe, 1981), 2.
    [2] Ibid., 2.
    [3] Curt Sachs, The Commonwealth of Art: Style in the Fine Arts, Music, and the Dance, (New York: Da Capo Press, 1990), 353.


    中國音樂的現代化綜論 (3) — 香港現代音樂發展的里程埤

    前言: 這篇文章接上篇討論民國初年發展起來的中國新音樂如何為香港現代音樂的發展帶來動力。香港雖是彈丸之地,但在國際上,她對現代音樂的貢獻卻是無可置疑的。香港的現代音樂,也像民國初年 (五四之後至1937 年中日戰爭開始時) 發展起來的中國新音樂一樣,表現出像中年美女帶有的絕代風華,千嬌百媚和風情萬種。這也因為香港的廣東傳統音樂正對峙著西方式的現代化 (western modernization) 衝激。我這篇文章,就是討論香港音樂早期現代化的發展,看它甚樣與中國的新音樂有著千絲萬縷的關係。敬請各同學留意,不要 copy-and-paste。但 idea 就不妨拿來參巧一下。

    正文:
    Affirming the value of Chinese folk tradition and linking it firmly with musical nationality, Huang Zi (黃自), Head of the Composition Department in NCM, wrote: “Some people make mistakes because they do not really understand that great art is a representation of our nation and society as a whole. The characteristics of our traditional music and folk songs are indeed an expression of our Chinese nationality. They, of course, shouldn’t be overlooked.”[1] Regarding the relationship between the new Chinese national music and folk tradition, Huang continues: “I reckon that it is natural for our Chinese national music to develop along this path [the path of the development of Musical Nationalism in Russia]. Neither a total copy of western music nor sticking to the old way will work. This is merely suicidal regarding the development of our national music. ….indeed what we should do is to learn and master the good western musical practices, applying them to reorganize our traditional and folk music in this proper way. By doing so, it is possible to create our new national music”.[2] Folk material then, from Huang’s view, is essential to the recreation of new music for modern China.

    As we have seen, the new Chinese music (music in western-format) which both Xiao and Huang championed and Chinese folk tradition are intimately related. Interestingly, the initials of new Chinese music ‘NCM’ are the same as the acronym for the first music institution in China, the National Conservatory of Music, also ‘NCM’. The fact that ‘NCM’ (music) is originated from the NCM (conservatory) seems appropriate. Chang Chi-jen describing the development of this NCM (music) comments that, “It is not surprising to learn that the first generation of these native-trained graduates [of the NCM] were devoted overwhelmingly to western music, since almost all their teachers were European-trained Chinese.”[3] As a result, western music gradually became popular in the Chinese community. Music in general became synonymous with western music in many people’s minds.[4] With the support of the NCM, many western-trained local musicians and composers were nurtured and became zealously involved in the development of Xiao’s new national music, which was regarded as the authentic Chinese music, moving as it did from the traditional past towards future generations. Mutongduandi (牧童短笛 Buffalo Boy’s Flute), a solo piano work composed by He Luting of NCM, is one example of successful NCM (music) for its time.[5]
    In my opinion, Xiao’s new Chinese music (western-format), which contains recognizable traditional elements, can be viewed as a creation of a musical tradition out of the past, yet stretching continuously to the future. In China’s modernization period, virtually all cultural spheres have been touched by the spirit of wholesale westernization and concomitantly ancient tradition was largely rejected. On the other hand, the new Chinese music has resisted such thorough wholesale westernization and so has never lost its traditionality. In this sense, it is unreasonable to include Xiao Youmei and his NCM fellows in the wholesale westernization party, as some scholars claim.[6] Furthermore, it is believeable that Xiao’s new Chinese music survived and continued to thrive in the modern Hong Kong’s musical scene when the New China was experiencing its political turmoil during Mao’s purge of the Anti-Rightist Campaign (1957) and the Cultural Revolution (1966-1976).
    Acknowledging the continuation of Xiao’s new Chinese music in British colonial Hong Kong is crucial to our understanding of how the Chinese musical tradition can be preserved and recreated for the future development of Hong Kong contemporary music. Indeed ‘contemporary music’ is a rather vague and loosely defined term. It often refers to something at the present time. As time goes by, the meaning of contemporary music will shift. Xiao’s new Chinese music, music in western-format, was viewed as contemporary music at that time. To a certain extent, new music is new because it is created with a new technique and concept which is western musical style. It is not directly inherited and developed from the ancient Chinese music tradition. However, it is gradually becoming part of the vast Chinese music tradition and continues to develop now and into the future.
    Despite the impact of musical globalization and ideas such as “music as international language”, on local composers writing music of international style, many composers still intentionally look back to the traditional past for inspiration. The ‘bottle’ of these creations is western, but the ‘wine’ is traditional. In this sense, they succeed in developing Xiao’s new Chinese music. Chinese thoughts, spirit, and sentiment are expressed in the form of recognizable Chinese traditional ‘content’, enhancing by western avant-garde compositional ‘manners’. The development of Hong Kong “New Chinese Music” , therefore, can be viewed as  spanning the historical period from China’s modernization  to that of Hong Kong.


    [1] Huang Zi, “怎樣才可產生吾國民族音樂 (Ways to Produce Our National Music) 1934,” in Huang Zi yizuoji 黃自遺作集 (The Posthumous Essays Collection of Huang Zi),” Zhu shouzhong et al. ed. (Anhui: Anhui wenyichunbanshe, 1997), 56.
    [2] Ibid., 56-57.
    [3] Chang Chi-jen, “Alexander Tcherepnin: His Influence on Modern Chinese Music” (Doctoral thesis, Columbia University Teachers College, 1983), 24-26.
    [4] Chang Chi-jen, “Alexander Tcherepnin,” 24-26.
    [5] I shall discuss the traditionality of He Luting’s Mutongduandi in details in the next chapter.
    [6] Some recent scholars include Xiao Youmei in the intellectual group who supported wholesale westernization. See He Xiaoping, “The Background Behind the Formation of Chinese Music Backwardness Theory (中國音樂落後論的形成背景),” Journal of Music Research, 2 (1993): 8.

    To be continued…..待續………

    David Leung (theorydavid)
    2011-02-13 (published)

    中國音樂的現代化綜論 (2) — 中國音樂現代化的先鋒–蕭友梅先生

    前言: 這篇文章接上篇討論民國初年的中國音樂現代化的經過。明眼讀者一看就知道以下文筆是 Academic English,近似論文的寫作手法了。早前曾跟讀者談過陶傑所喜愛的一個中國歷史時代,也就是我所喜歡的同一年代 — 民國初年。我也曾說過,民國初年 (五四之後至1937 年中日戰爭開始時),就像一位風華絕代的中年美女,充滿使人感到醇醉的千嬌百媚和風情萬種。只因這個時代是中華民族在藝術文化音樂的各個領域裡經歷真正現代化的時期,或者,更應該說是對峙著西方式的現代化 (western modernization) 衝激。在音樂發展上,是中國傳統音樂接受西方音樂的洗禮的里程埤。我所談及的風韻醇醉,就是從這個音樂現代化開始。我這一系列文章,就是討論中國音樂的現代化的發展。其中各篇文章有的是以 Academic 英文寫成,也有用中文以隨筆方式寫成的。敬請各同學留意,不要 copy-and-paste。但 idea 就不妨拿來參巧一下。

    New Chinese Music and Tradition (中國新音樂和傳統)

    According to Maria Chow, modern China was zealously looking for a “new national musical style that, on the one hand could be dissociated from China’s imperial past and, on the other, would not be seen as western in spite of its being ‘modern’”.[1] A new, modern national music, powered by the advocacy of Xiao Youmei (蕭友梅 1884-1940) and his fellows such as Huang Zi from the National Conservatory of Music (NCM) in the first few decades of the twentieth-century, was exactly such music. It could be used not only to represent modern China but also to establish a new Chinese music tradition.

    When discussing this new form of national music, Xiao provides a definition: “What is Guoyue (national music 國樂)? The music that expresses the spirit, thoughts and sentiment of Chinese people of a particular era can be regarded as Guoyue. Thus, the essences of Guoyue are Chinese spirit, thoughts and sentiment. The way to express such essences in music must be in accord with the trend of that particular era, as well as a composer’s personal predilection. There is no need to be confined to any particular instrument [western or ethnic instrument], or musical manner 樂曲形式.”[2] Xiao’s term ‘musical manner’ refers to the analysis of the three main factors of music: content, manner, and instrument. The essence of music lies in its “content – the expressive idea, emotion and mood of music. The manner of music, including melody, rhythm, harmony, and musical design, is its outer body. The musical instrument is only the tool to perform music.”[3]

    In fact, Xiao’s idea of ‘western manner-Chinese content’ had already been germinating from his earlier days while he was pursuing the degree of Doctor of Philosophy at the University of Leipzig in Germany. The meanings of Chinese spirit and sentiment are elucidated in his thesis when he wrote, “The Chinese are a nation bestowed with rich musicality…..There will be a day that a unified notation and harmony system will finally be imparted and instituted. By then, the melodious Chinese traditional music will have a rebirth and turn into a new chapter, marching into a new era of brilliance and splendor. Under the premise of retaining its national sentiment and spirit, traditional music has been and will ever be a heritage among the Chinese people.”[4] Xiao believed that traditional music would be a valuable treasure for new Chinese music. And the national style (民族風格) lies in the “framework of a musical work”.[5] Chinese people would be able to preserve their own national character in musical content, even when the manner was western. Regarding this western ‘musical manner’, especially the theory of harmony, he further claimed that “the harmonic practice is not music itself. It is just the proper way of harmonizing a tune. We have to make use of this progressive theory of harmony to create our new music”.[6] Thus for Xiao, if the Chinese traditional music were reformed and renewed by applying the western compositional techniques, it would become the foundation of the new music for modern China.

    From Xiao’s explanation, the relationship between music and nationality is similar to that of a bottle and its wine. While western technique is the bottle, the Chinese content is the wine. Since the overall trend of China’s modernization was in the spirit of wholesale westernization, it was natural for many composers to employ western techniques (the bottle) when they thought of new music. However, the problem lies in ‘Chinese content’ (the wine). What constitutes Chinese spirit, thought, and sentiment? How can they be expressed musically in a work? Ironically, to many local listeners, some Xiao’s compositional works sound more western than Chinese.

      During an interview for Music Monthly (音樂月) under the title “On Our New Music Movement”, Xiao
    apparently had in mind the value of old traditional music when he said of the national quality of music: “…if
    we desire to reform our traditional music or create our own Nationalistic School of Music, then we cannot
    completely throw away our old traditional music.”[7] Xiao encouraged the collecting, rearranging and
    harmonizing of the folk tunes,[8] reaffirming the value of Chinese traditional folk music. These, he believed,
    were the keys in distinguishing the style of Chinese music from that of other countries.

    待續….. To Be Continued…..… 

    David Leung (theorydavid)

    2011-02-10 (published)

    [1] Maria M. Chow, “Representing China Musically: A Chinese Conservatory and China’s Musical Modernity 1900-1937” (PhD Dissertation, The University of Chicago, The Faculty of the Division of the Humanities, 2005), 27.
    [2] Xiao Youmei, “復興國樂之我見 (Restoration of Our National Music) 1939,” in Xiao Youmei yinyuewenji蕭友梅音樂文集 (Collection of Musical Essays of Xiao Youmei), Chen Lingqun et al. ed. (Shanghai: Shanghai Yinyuechubanshe, 1990), 540.
    [3] Ibid., 539.
    [4] This citation is quoted from Xiao Youmei’s doctorial thesis, “中國音樂考 (A Research of Chinese Ancient Musical Instruments)”, written in the University of Leipzig, Germany in 1916. See Xiao Youmei, Xiao Youmei yinyuewenji蕭友梅音樂文集 (Collection of Musical Essays of Xiao Youmei), Chen Lingqun et al. ed. (Shanghai: Shanghai Yinyuechubanshe, 1990), 8.
    [5] Xiao Youmei, “音樂家的新生活 (The New Life of Composers) 1934,” in Xiao Youmei yinyuewenji蕭友梅音樂文集 (Collection of Musical Essays of Xiao Youmei), Chen Lingqun et al. ed. (Shanghai: Shanghai Yinyuechubanshe, 1990), 381.
    [6] Ibid., 381.
    [7] Xiao Youmei, “On Our New Music Movement,” Music Monthly, vol. 1, 4 (1938). The article has been collected in Collection of Musical Essays of Xiao Youmei . See Xiao Youmei yinyuewenji蕭友梅音樂文集 (Collection of Musical Essays of Xiao Youmei), Chen Lingqun et al. ed. (Shanghai: Shanghai Yinyuechubanshe, 1990), 466.
    [8] Ibid., 466.


    中國音樂的現代化綜論 (1) — 中國文化面對現代化的衝激

    前言: 早前曾跟讀者談過陶傑所喜愛的一個中國歷史時代,也就是我所喜歡的同一年代 — 民國初年。我也曾說過,民國初年 (五四之後至1937 年中日戰爭開始時),就像一位風華絕代的中年美女,充滿使人感到醇醉的千嬌百媚和風情萬種。只因這個時代是中華民族在藝術文化音樂的各個領域裡經歷真正現代化的時期,或者,更應該說是對峙著西方式的現代化 (western modernization) 沖激。在音樂發展上,是中國傳統音樂接受西方音樂的洗禮的里程埤。我所談及的風韻醇醉,就是從這個音樂現代化開始。我這一系列文章,就是討論中國音樂的現代化的發展。其中各篇文章有的是以 Academic 英文寫成,也有用中文以隨筆方式寫成的。敬請各同學留意,不要 copy-and-paste。但 idea 就不妨拿來參巧一下。

    China’s Cultural Modernization
    China experienced its modernization at the time when the western culture was massively imported through the hegemony of imperialism in the beginning of the twentieth-century. From the present perspective, this modernization movement has proven to be an important phase in the entire progression of Chinese music culture. However, the cultural collision was so fierce that the seemingly unshakable traditional structure was seriously distorted. China had never experienced this before throughout its long history. In the Tang Dynasty, for instance, China was in a strong political and social position. Its indigenous culture was able to absorb, transform and assimilate the incoming foreign cultural elements, thus constructing a new, unique hybridized culture of its own without surrendering its original value system. The Indian Buddhism which was imported to Chinese community at this time was an exemplar of just such a successful cultural assimilation. However, the cultural transmission at the time of China’s modernization was totally different. Unlike the situation in the Tang Dynasty, modern China was in a seriously weak socio-political position. The transcultural process was carried out on the basis of neither a China-leading, nor a two-way equal exchange model.[1] On the contrary, it took the form of a strong, brutal conquest which aimed to fulfill a colonizer’s ambitious desire for exploiting greater economic and political advantages from the weaker colonized by destroying its ancient, historically valued socio-cultural structure.
    The May Fourth Movement (1919), first appearing as a request for reform at political level and later spreading out to cover different socio-cultural dimensions, together with the New Cultural Movement (1915-1922) were regarded as the reactions to this great imbalance of east-west acculturation.[2] In July 1933, the Sheng Bao Monthly (申報月) in Shanghai published a special issue on “The Modernization of China”.[3] This publication showed that Chinese people used the term “modernization” to describe the cultural confrontation. As Chinese intellectuals and even the masses were forced to recognize the military power and political strength of western imperialism, there was a concomitant awakening of national consciousness. The western educated backgrounds of social elite also compelled them to acknowledge the serious backwardness of the country in areas such as democracy, science, and the military. With the aim of reconstituting a new Chinese culture through, paradoxically, wholesale westernization in order to save the country, Chinese intellectuals, thinkers, and educators, brought about a series of cultural reforms. Xiao Youmei’s notable contributions to institute a new music education system and promote the New Music Movement for modern China were some of the fruits of these cultural reforms.


    [1] He Xiaoping, “The Background Behind the Formation of Chinese Music Backwardness Theory (中國音樂落後論的形成背景),” Journal of Music Research, 2 (1993): 8.
    [2] On May 4, 1919, nearly three thousand university students protested in the street of Beijing against the decision that despite China being a victor in World War I, Japan – rather than Germany – could take control of the province of Shandong. For a comprehensive study of the May Fourth Movement, see Chow Tse-tsung, The May Fourth Movement: Intellectual Revolution in Modern China (Cambridge, Mass: Harvard University Press, 1964), “Introduction.”
    [3] The headline of the Sheng Bao Monthly is cited from a secondary source. See Jiang Binghai, “The Cultural Tradition of China and Modernization,” in Chinese Cultural Traditions and Modernization: Chinese Philosphical Studies, X, Wang Miaoyang, George F. Mclean et al ed. (Washington D.C.: The Council for Research in Values and Philosophy, 1997), 43.
    To be continued…………  待續……..
    David Leung (theorydavid)
    2011-02-08 (published)

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