Diverse Sounds, Different Expressions: Understanding the Diversity of the Peruvian Culture Through Its Popular Music
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Meanings of Marimba Music in Rural Guatemala
The Meanings of Marimba Music in Rural Guatemala Sergio J. Navarrete Pellicer Ph D Thesis in Social Anthropology University College London University of London October 1999 ProQuest Number: U643819 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest U643819 Published by ProQuest LLC(2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Abstract This thesis investigates the social and ideological process of the marimba musical tradition in rural Guatemalan society. A basic assumption of the thesis is that “making music” and “talking about music” are forms of communication whose meanings arise from the social and cultural context in which they occur. From this point of view the main aim of this investigation is the analysis of the roles played by music within society and the construction of its significance as part of the social and cultural process of adaptation, continuity and change of Achi society. For instance the thesis elucidates how the dynamic of continuity and change affects the transmission of a musical tradition. The influence of the radio and its popular music on the teaching methods, music genres and styles of marimba music is part of a changing Indian society nevertheless it remains an important symbols of locality and ethnic identity. -
Flutes, Festivities, and Fragmented Tradition: a Study of the Meaning of Music in Otavalo
Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 4-2012 Flutes, Festivities, and Fragmented Tradition: A Study of the Meaning of Music in Otavalo Brenna C. Halpin Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the Ethnomusicology Commons Recommended Citation Halpin, Brenna C., "Flutes, Festivities, and Fragmented Tradition: A Study of the Meaning of Music in Otavalo" (2012). Master's Theses. 50. https://scholarworks.wmich.edu/masters_theses/50 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. (/AV%\ C FLUTES, FESTIVITIES, AND FRAGMENTED TRADITION: A STUDY OF THE MEANING OF MUSIC IN OTAVALO by: Brenna C. Halpin A Thesis Submitted to the Faculty ofThe Graduate College in partial fulfillment ofthe requirements for the Degree ofMaster ofArts School ofMusic Advisor: Matthew Steel, Ph.D. Western Michigan University Kalamazoo, Michigan April 2012 THE GRADUATE COLLEGE WESTERN MICHIGAN UNIVERSITY KALAMAZOO, MICHIGAN Date February 29th, 2012 WE HEREBY APPROVE THE THESIS SUBMITTED BY Brenna C. Halpin ENTITLED Flutes, Festivities, and Fragmented Tradition: A Study of the Meaning of Music in Otavalo AS PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE Master of Arts DEGREE OF _rf (7,-0 School of Music (Department) Matthew Steel, Ph.D. Thesis Committee Chair Music (Program) Martha Councell-Vargas, D.M.A. Thesis Committee Member Ann Miles, Ph.D. Thesis Committee Member APPROVED Date .,hp\ Too* Dean of The Graduate College FLUTES, FESTIVITIES, AND FRAGMENTED TRADITION: A STUDY OF THE MEANING OF MUSIC IN OTAVALO Brenna C. -
WORKSHOP: Around the World in 30 Instruments Educator’S Guide [email protected]
WORKSHOP: Around The World In 30 Instruments Educator’s Guide www.4shillingsshort.com [email protected] AROUND THE WORLD IN 30 INSTRUMENTS A MULTI-CULTURAL EDUCATIONAL CONCERT for ALL AGES Four Shillings Short are the husband-wife duo of Aodh Og O’Tuama, from Cork, Ireland and Christy Martin, from San Diego, California. We have been touring in the United States and Ireland since 1997. We are multi-instrumentalists and vocalists who play a variety of musical styles on over 30 instruments from around the World. Around the World in 30 Instruments is a multi-cultural educational concert presenting Traditional music from Ireland, Scotland, England, Medieval & Renaissance Europe, the Americas and India on a variety of musical instruments including hammered & mountain dulcimer, mandolin, mandola, bouzouki, Medieval and Renaissance woodwinds, recorders, tinwhistles, banjo, North Indian Sitar, Medieval Psaltery, the Andean Charango, Irish Bodhran, African Doumbek, Spoons and vocals. Our program lasts 1 to 2 hours and is tailored to fit the audience and specific music educational curriculum where appropriate. We have performed for libraries, schools & museums all around the country and have presented in individual classrooms, full school assemblies, auditoriums and community rooms as well as smaller more intimate settings. During the program we introduce each instrument, talk about its history, introduce musical concepts and follow with a demonstration in the form of a song or an instrumental piece. Our main objective is to create an opportunity to expand people’s understanding of music through direct expe- rience of traditional folk and world music. ABOUT THE MUSICIANS: Aodh Og O’Tuama grew up in a family of poets, musicians and writers. -
Northern Junket, Vol. 6, No. 11
\ \ Title CiNTMS \ rage i Take It Jr Leave It 1 Juvenile Delinquency & Square Hancing 2 From The Mailbox 7 Coming Events at Folk 3ance House - - 11 Irish Dancing -.-_ 12 Bayanihan Dance Group >. 23 Polish State Folk Ballet 24 The P»und Party 25 Contra Dance - Maiden fteel ------ 27 Square Dance - Kitty Corner -------- 28 Folk Dance - Manitou Mixer — 29 Folk Song - If My fid T«p Were A Dancing Man 30 News 32 Book Review - Spiked Boots __- 34 It's Fun To Hunt 35 lasy To Make Decorations ---- — - 43 Holiday Foo4 46 The Town Criei; 5* ******* I :0^vM^... i< k *$ R L E..A. T'B I T The longer I stay in this "business the surer I am of two things to ensure its long life and continued in- terest in it: PROPER PROGRAMMING AMD A YOUTH PROGRAM . The callers who have been active for ten or more years and are still in demand are the ones who program each of their dances so that they give something for the "hot shot" dancer; something for the "newcomer" to square dancing; and a heck of lot for the people in between who outnumber the others maybe ten to one. The dances for the in-betweens will "be a good mixture of old and traditional dances and enough of the neweir ones to keep the floor on its toes. And one thing they never are guilty of: they never deliberately try to "throw the floor". Any idiot can do that; it takes a real good caller to sense the limitations of the group and arrange or re-arrange his material accordingly. -
Présentation D'une Séquence – Formateurs Académiques
Présentation d’une séquence – Formateurs Académiques Formation Initiale, Académie de Versailles – août 2019 BMI - BB Titre de la séquence : “La música en la calle: ¿tradición popular o vector de cohesión social?” Programme culturel : L’art de vivre ensemble Axes : Axe 3 - Le village, le quartier, la ville (Axe 1 - Vivre entre générations / Axe 6 - La création et le rapport aux arts) Problématique : ¿En qué sentido podemos decir que la música y el baile, al manifestarse en la calle, son una afirmación de la identidad, y los vectores de la cohesión social de un pueblo ? Niveau : 2de Niveau du CECRL : A2 Nombre de séances : (½ séance d’introduction) + 4 séances + 1 séance pour l’évaluation (+ remédiation) • Objectifs culturels : -musiques et danses traditionnelles d’Espagne et d’A-L - Cuba, Argentine, Pérou (sevillana (et la feria de Séville), flamenco, tango, milonga, rumba, conga, marinera, huayno) -le réalisateur Fernando Trueba, le musicien et compositeur Bebo Valdés, l’écrivain José María Arguedas, le musicien Eliades Ochoa et le Buena Vista Social Club, le danseur de flamenco Eduardo Guerrero, la chanteuse Buika, le groupe Calle 13, le chanteur et musicien Manu Chao • Outils linguistiques : -lexicaux : le lexique lié aux danses étudiées et à la musique, quelques instruments de musique, le lexique lié à la cohésion sociale, à l’identité, au vivre ensemble, au partage, le lexique des sentiments tels que la joie, le lexique lié aux héritages, métissages, à la fusion des cultures, le lexique de la description d’images, des nationalités -
Historical Background
Historical Background Lesson 3 The Historical Influences… How They Arrived in Argentina and Where the Dances’ Popularity is Concentrated Today The Chacarera History: WHAT INFLUENCES MADE THE CHACARERA WHAT IT IS TODAY? HOW DID THESE INFLUENCES MAKE THEIR WAY INTO ARGENTINA? The Chacarera was influenced by the pantomime dances (the Gallarda, the Canario, and the Zarabanda) that were performed in the theaters of Europe (Spain and France) in the 1500s and 1600s. Later, through the Spanish colonization of the Americas, the Chacarera spread from Peru into Argentina during the 1800s (19th century). As a result, the Chacarera was also influenced by the local Indian culture (indigenous people) of the area. Today, it is enjoyed by all social classes, in both rural and urban areas. It has spread throughout the entire country except in the region of Patagonia. Popularity is concentrated in which provinces? It is especially popular in Santiago del Estero, Tucuman, Salta, Jujuy, Catamarca, La Rioja and Cordoba. These provinces are located in the Northwest, Cuyo, and Pampas regions of Argentina. There are many variations of the dance that are influenced by each of the provinces (examples: The Santiaguena, The Tucumana, The Cordobesa) *variations do not change the essence of the dance The Gato History: WHAT INFLUENCES MADE THE GATO WHAT IT IS TODAY? HOW DID THESE INFLUENCES MAKE THEIR WAY INTO ARGENTINA? The Gato was danced in many Central and South American countries including Mexico, Peru, Chile, Uruguay, and Paraguay, however, it gained tremendous popularity in Argentina. The Gato has a very similar historical background as the other playfully mischievous dances (very similar to the Chacarera). -
STATEWIDE APPRENTICESHIP PROGRAM SUPPORTS CALIFORNIA's CULTURAL TRADITIONS THROUGH 17 ARTIST TEAMS Since 1999, the Alliance Fo
STATEWIDE APPRENTICESHIP PROGRAM SUPPORTS CALIFORNIA’S CULTURAL TRADITIONS THROUGH 17 ARTIST TEAMS Since 1999, the Alliance for California Traditional Arts’ (ACTA’s) Apprenticeship Program has supported California’s cultural traditions with 348 contracts to outstanding folk and traditional artists and practitioners. Now entering its 19th cycle, ACTA’s Apprenticeship Program encourages the continuity of the state’s living cultural heritage by contracting exemplary master artists to offer intensive training and mentorship to qualified apprentices. ACTA’s Executive Director, Amy Kitchener says, “The Apprenticeship Program is at the heart of our mission, with a focus on the generational transfer of knowledge. The program not only sustains and grows traditions; it also reveals all the different ways of knowing within the many cultural communities of our state.” Master artist Snigdha Venkataramani (L) with her apprentice Anagaa Nathan (R; photo courtesy of Suri Photography). Contracts of $3,000 are made with California-based master artists to cover master artist’s fees, supplies and travel. Participants work closely with ACTA staff to develop and document the apprenticeships, culminating in opportunities to publicly share results of their work. The 2019 Apprenticeship Program cohort of 34 artists (17 pairs) reflects California’s breadth of cultural diversity and intergenerational learning, ranging from master artists in their 60s to a 15-year old apprentice, spanning from San Diego to Humboldt Counties. Thriving traditions supported through these apprenticeships reflect indigenous California cultural practices that include Yurok, Karuk, and Hupa basketry. Others celebrate traditions which have taken root in California, and originally hail from Peru, Africa, Bolivia, India, Iran, Armenia, China, Japan, Philippines, Korea, Mexico, and Vietnam. -
Peruvian Cuisine
CHASQUI PERUVIAN MAIL Year 9, Issue 18 Cultural Bulletin of the Ministry of Foreign Affairs December, 2011 Urn. One of the Machu Picchu collection pieces. Possibly imported from the Lake Titicaca region. Cave 6A. Height: 21.9 cm. Diameter at perimeter: 7.7 Maximum Diameter: 17.3 Urn. One of the Machu Picchu collection pieces. Possibly imported from Lake Titicaca THE RETURN OF THE MACHU PICCHU COLLECTION/ PERUVIAN CUISINE: A RICH CULINARY HERITAGE / REMEMBERING JOSÉ MARÍA ARGUEDAS THE RETURN OF THE MACHU PICCHU COLLECTION TREASURES RETURN HOME It has been almost one hundred years since the Peruvian government granted Yale University the privilege of taking artifacts from the then recently discovered archeological site of Machu Picchu out of the country. The condition attached to this privilege was that they would be returned in a year’s time, after having been studied and displayed. Despite the delay in their return, the arrival in Peru of these artifacts discovered by Hiram Bingham demonstrates that it is indeed possible to fight for cultural treasures to be returned to their countries of origin. The World is Introduced to a tage found during excavation to be Wonder of the World authorized by and coordinated with In July, 1911, Hiram Bingham the Peruvian government. (Honolulu, 1875-Washington D. It was in this context that a C., 1956), a Yale Professor of Ar- temporary loan was granted for the ational Geographic. cheology interested in 16th cen- N objects found by Bingham. The tury Peruvian history, located the Peruvian government granted per- archeological site of Machu Picchu. Photo: mission for these relics to be trans- “Fortress”, “Sanctuary” and ported to Yale from 1912 through “citadel” are just a few of the terms 1916. -
WIN “Thirty-Seven-2-Eleven” WIN “Thirty-Se Bobby Dsawyer • • • • DANCES INCLUDING: CARELESS WHISPER · MO · WHISPER CARELESS INCLUDING: DANCES
The monthlymonthly magazine dedicatededicatedd to Line dancing Issue: 117 • February 2006 • £3 • Westlife • Tampa Bay Line Dance Classic • A Judge’s View • A day in the life of Glenn Rogers Bobby D Sawyer 02 771366 650031 WIN “Thirty-Se“Thirty-Seven-2-Eleven”ven-2-Eleven” 9 13 DANCES INCLUDING: CARELESS WHISPER · MOMMA MIA · 4 WHEELS TURNING · EASY TOUCH LD Cover Jan 06 1 6/1/06, 5:47:26 pm Line Dance Weekends from HOLIDAYS 20062006 £69.00 EASTER SPRING BANK HOLIDAY Morecambe Singles Special £69 Carlisle Easter Canter from £145 3 Days/ 2 nights Broadway Hotel, East Promenade 4 Days /3 nights Crown and Mitre Hotel, Carlisle Carlisle Spring Bank Holiday Dancing: each evening with a workshop on Saturday morning and Canter from £99 Lots of single rooms on this holiday- no supplement instruction on Sunday morning. You leave after breakfast on Monday. 3 Days /2 nights Crown and Mitre Hotel, Carlisle Solo Artist – Billy Bubba King (Saturday) Artists- Old Guns(Saturday) Dave Sheriff (Sunday) Dancing: each evening with a workshop on Sunday morning and Dance Instruction/Disco: Lizzie Clarke instruction on Monday morning. You leave after noon on Monday. Dance Instruction and Disco: Steve Mason Starts: Friday 27 Jan Finishes: Sunday 29 Jan 2006 Starts: Friday 14 April Finishes: Monday 17 April 2006 Artists- Blue Rodeo(Saturday) Diamond Jack (Sunday) Coaches available from Tyneside, Teesside, East Midlands, Dance Instruction and Disco: Steve Mason SELF DRIVE – £69 South and West Yorkshire Starts: Saturday 27 May Finishes: Monday 29 May 2006 SELF DRIVE – £145 BY COACH - £175 Coach available from East and North Yorkshire, Teesside and Tyneside Cumbrian Carnival £109 SELF DRIVE – £99 BY COACH - £129 3 Days /2 nights Cumbria Grand Hotel, Grange- Morecambe Easter Magic from £119 over-Sands 4 Days /3 nights Headway Hotel, East Promenade Artists- Jim Clark (Friday) Paul Bailey (Saturday) Dancing: each evening with a workshop on Saturday morning and St Annes Spring Bank Holiday Dance Instruction/Disco: Doreen Egan instruction on Sunday morning. -
2015 Review from the Director
2015 REVIEW From the Director I am often asked, “Where is the Center going?” Looking of our Smithsonian Capital Campaign goal of $4 million, forward to 2016, I am happy to share in the following and we plan to build on our cultural sustainability and pages several accomplishments from the past year that fundraising efforts in 2016. illustrate where we’re headed next. This year we invested in strengthening our research and At the top of my list of priorities for 2016 is strengthening outreach by publishing an astonishing 56 pieces, growing our two signatures programs, the Smithsonian Folklife our reputation for serious scholarship and expanding Festival and Smithsonian Folkways Recordings. For the our audience. We plan to expand on this work by hiring Festival, we are transitioning to a new funding model a curator with expertise in digital and emerging media and reorganizing to ensure the event enters its fiftieth and Latino culture in 2016. We also improved care for our anniversary year on a solid foundation. We embarked on collections by hiring two new staff archivists and stabilizing a search for a new director and curator of Smithsonian access to funds for our Ralph Rinzler Folklife Archives and Folkways as Daniel Sheehy prepares for retirement, Collections. We are investing in deeper public engagement and we look forward to welcoming a new leader to the by embarking on a strategic communications planning Smithsonian’s nonprofit record label this year. While 2015 project, staffing communications work, and expanding our was a year of transition for both programs, I am confident digital offerings. -
Europeanfolkdanc006971mbp.Pdf
CZ 107911 EUROPEAN FOLK DANCE EUROPEAN FOLK DANCE .-<:, t "* ,,-SS.fc' HUNGARIAN COSTUME most elaborate costume in Europe EUROPEAN FOLK DANCE ITS NATIONAL AND MUSICAL CHARACTERISTICS By JOAN LAWSON Published under the auspices of The Teachers Imperial Society of of Dancing Incorporated WITH ILLUSTKATIONS BY IRIS BROOKE PITMAN PUBLISHING CORPORATION NEW YORK TORONTO LONDON First published 1953 AHSOOrATKI) SIR ISAAC PITMAN & SONS. I/TT>. London Mblbourne Johannesburg SIR ISAAC PITMAN & SONS (CANADA), LTD. Toronto MADB IN QIUtAT DRTTACN AT TTIK riTMAN PRBSB^ BATH For DAME NZNETH DB VALOIS With Gratitude and Admiration Hoping it will answer in some part Iter a the request for classification of historical and musical foundation of National Dance Preface MrlHE famous Russian writer has said: and warlike Gogol "People living proud lives I that same in their a free life that express pride dances; people living show same unbounded will and of a diniate A poetic self-oblivion; people fiery express in their national dance that same and passion, languor jealousy," There is no such as a national folk dance that a dance thing is, performed solely within the boundaries as are known political they to-day. Folk dances, like all other folk arts, follow it would be to define ethnological boundaries; perhaps possible the limits of a nation from a of the dances the and the arts study people perform they practise. The African native of the Bantu tribe who asks the do great stranger "What you dance?" does so because he that the dance will knows, perhaps instinctively, stranger's him to understand of that man's life. -
The Global Charango
The Global Charango by Heather Horak A thesis submitted to the Faculty of Graduate and Postdoctoral Affairs in partial fulfillment of the requirements for the degree of Master of Arts in Music and Culture Carleton University Ottawa, Ontario © 2020 Heather Horak i Abstract Has the charango, a folkloric instrument deeply rooted in South American contexts, “gone global”? If so, how has this impacted its music and meaning? The charango, a small and iconic guitar-like chordophone from Andes mountains areas, has circulated far beyond these homelands in the last fifty to seventy years. Yet it remains primarily tied to traditional and folkloric musics, despite its dispersion into new contexts. An important driver has been the international flow of pan-Andean music that had formative hubs in Central and Western Europe through transnational cosmopolitan processes in the 1970s and 1980s. Through ethnographies of twenty-eight diverse subjects living in European fields (in Austria, France, Belgium, Germany, Spain, Portugal, Switzerland, Croatia, and Iceland) I examine the dynamic intersections of the instrument in the contemporary musical and cultural lives of these Latin American and European players. Through their stories, I draw out the shifting discourses and projections of meaning that the charango has been given over time, including its real and imagined associations with indigineity from various positions. Initial chapters tie together relevant historical developments, discourses (including the “origins” debate) and vernacular associations as an informative backdrop to the collected ethnographies, which expose the fluidity of the instrument’s meaning that has been determined primarily by human proponents and their social (and political) processes.