The Creoles of South Central
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Various the Womeximizer 09 Mp3, Flac, Wma
Various The Womeximizer 09 mp3, flac, wma DOWNLOAD LINKS (Clickable) Genre: Folk, World, & Country Album: The Womeximizer 09 Country: Germany Released: 2009 Style: Folk, Neofolk, African MP3 version RAR size: 1434 mb FLAC version RAR size: 1489 mb WMA version RAR size: 1790 mb Rating: 4.7 Votes: 631 Other Formats: VOC AAC TTA DXD AC3 MMF VOX Tracklist 1 –Staff Benda Bilili Je T'aime 5:00 2 –Ale Möller Band Bail 4:41 3 –Ahilea Cafe Svetlana 4:00 4 –Boris Malkovsky Introduction 2:55 5 –Watcha Clan Balkan Quolou 3:49 6 –Chet Nuneta Ayazin 3:09 7 –Oreka TX Lauhazka 4:11 8 –Kayhan Kalhor & Brooklyn Rider Parvaz 4:32 9 –Hasna El Becharia Smaa Smaa 4:43 10 –Gilzene & The Blue Light Mento Band Wings Of A Dove 4:03 11 –Victor Démé Djon' Maya 4:09 12 –Deolinda Fado Toninho 2:06 13 –Lepistö & Lehti Vainajalan Tango 4:25 14 –Mógil Litla Prump 3:32 15 –Hanggai Wuji 2:35 16 –Dulsori Drum Sinawi 4:33 17 –Parno Graszt Rávágok A Zongorára 2:44 18 –Cedric Watson Cedric Zydeco 2:55 19 –Orchestra Popolare Italiana Sia Beneduttu Chi Fichi Lu Munnu 2:29 20 –Yves Lambert Et Le Bébert Orchestra La Fille Du Vigneron/Qui Aurait Cru 4:10 Companies, etc. Phonographic Copyright (p) – Piranha WOMEX AG Copyright (c) – Piranha WOMEX AG Mastered At – Traumton Studios Credits Artwork – www.elephant-castle.de* Barcode and Other Identifiers Label Code: LC 07717 Related Music albums to The Womeximizer 09 by Various Pompeo Stillo - Li Cose Do Munnu Blue Glaze Mento Band - We Will Wait Eugen Cicero, Munich Philharmonic Orchestra, Cedric Dumont - Love's Dream Cedric Phillips - Calypsos Queen Ida And Her Zydeco Band - Caught In The Act! Sonic Options - BB Suite Chet Baker - Big Band Ahilea - Cafe Svetlana Zydeco Party Band - Dancin' On The Levee T-Lou And His Los Angeles Zydeco Band - T-Lou And His Los Angeles Zydeco Band. -
Nick Gaitan Interviewer's Name: Mary Manning Date
Interviewee: Nick Gaitan Interviewer’s Name: Mary Manning Date: August 9, 2015 Length of Interview: 1:23:48 Transcription Conventions: “ . ” after a phrase that is not completed. Repeated words/short phrases and fillers such as “uh”, “um,” and “ah” are usually not transcribed. Pauses and laughter are not noted or transcribed. [0:01] Mary: These numbers will start moving, and they're moving. Today is August 9th 2015, and I'm Mary Manning with the Houston Arts Alliances, Folk Life, and Traditional Arts program. I'm at the home of bass player Nick Gaitan of Umbrella Man, who has kindly agreed to share his knowledge and expertise about different genres of music he performs. Now, did I say your last name right? [0:22] Nick: Yes. [0:26] Mary: Alright, so first question. Describe your first memory of hearing music. [0:32] Nick: My first memory of hearing music, growing up in my house there was a lot of music. There was what would be soul music. Motown. There was country because growing up as a kid in the 80s, we still had a lot of the great 70s country players and some from before that were still around, but you had Willie, you had Waylon, you had George Jones, you still had Emmett. Everybody was there, and then you had these huge ... Not only country music, but the pop music of the time because I was also growing up in the MTV generation. We got to see things like Michael Jackson's stardom after Jackson 5. We got to see all the 80s music be created. -
"World Music" and "World Beat" Designations Brad Klump
Document généré le 26 sept. 2021 17:23 Canadian University Music Review Revue de musique des universités canadiennes Origins and Distinctions of the "World Music" and "World Beat" Designations Brad Klump Canadian Perspectives in Ethnomusicology Résumé de l'article Perspectives canadiennes en ethnomusicologie This article traces the origins and uses of the musical classifications "world Volume 19, numéro 2, 1999 music" and "world beat." The term "world beat" was first used by the musician and DJ Dan Del Santo in 1983 for his syncretic hybrids of American R&B, URI : https://id.erudit.org/iderudit/1014442ar Afrobeat, and Latin popular styles. In contrast, the term "world music" was DOI : https://doi.org/10.7202/1014442ar coined independently by at least three different groups: European jazz critics (ca. 1963), American ethnomusicologists (1965), and British record companies (1987). Applications range from the musical fusions between jazz and Aller au sommaire du numéro non-Western musics to a marketing category used to sell almost any music outside the Western mainstream. Éditeur(s) Canadian University Music Society / Société de musique des universités canadiennes ISSN 0710-0353 (imprimé) 2291-2436 (numérique) Découvrir la revue Citer cet article Klump, B. (1999). Origins and Distinctions of the "World Music" and "World Beat" Designations. Canadian University Music Review / Revue de musique des universités canadiennes, 19(2), 5–15. https://doi.org/10.7202/1014442ar All Rights Reserved © Canadian University Music Society / Société de musique Ce document est protégé par la loi sur le droit d’auteur. L’utilisation des des universités canadiennes, 1999 services d’Érudit (y compris la reproduction) est assujettie à sa politique d’utilisation que vous pouvez consulter en ligne. -
Can You Sing Or Play Old-Time Music?': the Johnson City Sessions Ted Olson East Tennessee State University, [email protected]
East Tennessee State University Digital Commons @ East Tennessee State University ETSU Faculty Works Faculty Works 2013 'Can You Sing Or Play Old-Time Music?': The Johnson City Sessions Ted Olson East Tennessee State University, [email protected] Follow this and additional works at: https://dc.etsu.edu/etsu-works Part of the Appalachian Studies Commons, and the Music Commons Citation Information Olson, Ted. 2013. 'Can You Sing Or Play Old-Time Music?': The oJ hnson City Sessions. The Old-Time Herald. Vol.13(6). 10-17. http://www.oldtimeherald.org/archive/back_issues/volume-13/13-6/johnsoncity.html ISSN: 1040-3582 This Article is brought to you for free and open access by the Faculty Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in ETSU Faculty Works by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. 'Can You Sing Or Play Old-Time Music?': The ohnsonJ City Sessions Copyright Statement © Ted Olson This article is available at Digital Commons @ East Tennessee State University: https://dc.etsu.edu/etsu-works/1218 «'CAN YOU SING OR PLAY OLD-TIME MUSIC?" THE JOHNSON CITY SESSIONS By Ted Olson n a recent interview, musician Wynton Marsalis said, "I can't tell The idea of transporting recording you how many times I've suggested to musicians to get The Bristol equipment to Appalachia was, to record Sessions—Anglo-American folk music. It's a lot of different types of companies, a shift from their previous music: Appalachian, country, hillbilly. -
Barthé, Darryl G. Jr.Pdf
A University of Sussex PhD thesis Available online via Sussex Research Online: http://sro.sussex.ac.uk/ This thesis is protected by copyright which belongs to the author. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Please visit Sussex Research Online for more information and further details Becoming American in Creole New Orleans: Family, Community, Labor and Schooling, 1896-1949 Darryl G. Barthé, Jr. Doctorate of Philosophy in History University of Sussex Submitted May 2015 University of Sussex Darryl G. Barthé, Jr. (Doctorate of Philosophy in History) Becoming American in Creole New Orleans: Family, Community, Labor and Schooling, 1896-1949 Summary: The Louisiana Creole community in New Orleans went through profound changes in the first half of the 20th-century. This work examines Creole ethnic identity, focusing particularly on the transition from Creole to American. In "becoming American," Creoles adapted to a binary, racialized caste system prevalent in the Jim Crow American South (and transformed from a primarily Francophone/Creolophone community (where a tripartite although permissive caste system long existed) to a primarily Anglophone community (marked by stricter black-white binaries). These adaptations and transformations were facilitated through Creole participation in fraternal societies, the organized labor movement and public and parochial schools that provided English-only instruction. -
Cane River, Louisiana
''ewe 'Know <Who <We !A.re'' An Ethnographic Ove1'View of the Creole Traditions & Community of Isle Brevelle & Cane River, Louisiana H.F. Gregory, Ph.D. Joseph Moran, M.A. I /'I "1\ 1'We Know Who We Are": I An Ethnographic Overview of the Creole Community and Traditions of I Isle Breve lie and Cane River, Louisiana I I I' I I 'I By H.F. Gregory, Ph.D. I Joseph Moran, M.A. I I I Respectfully Submitted to: Jean Lafitte National Historic Park and Preserve U.S. Department of the Interior I In partial fulfillment of Subagreement #001 to Cooperative Agreement #7029~4-0013 I I December, 1 996 '·1 I I I I I I I I I I I I I I I I I I I I I I Errata Page i - I "Jean Lafitte National Historic Park and Preserve" should read, "Jean Lafitte National I Historical Park and Preserve ...." Please define "emic" as the point of view from the culture as opposed to the I anthropological, descriptive view of the culture - the outsider's point ofview(etic). I Page vi- "Dr. Allison Pena" should read, "Ms. Allison Pena. ." I Page 13 - I "The first was literary-folkloristic which resulted in local color novels and romantic history - all but 'outside' authors and artists ... "should read, "The first was literary-folkloristic which I resulted in local color and romantic history - all by 'outside' authors and artists ...." I Page 14 - "Whenever Creoles tried to explain who they were, who they felt they were, it ultimately was, and is, interpreted as an attempt to passer pour blanc" should read, "Whenever Creoles tried I to explain who they were, who they felt they were, it ultimately was, and is, interpreted as an I attempt to passer pour blanc, or to pass for white... -
Haitian Revolution
The Haitian Revolution The Haitian Revolution was a social and political upheaval in the French colony of Saint-Domingue (which shared the island of Hispaniola with the Spanish colony of Santo Domingo) during the period from 1791 to 1804. In 1791, slaves and gens de couleur libres (“free people of color”) rebelled against French rule, and in 1804 declared their country’s independence under the original Arawak name of Haiti. The Haitian Revolution was, along with the American Revolution, one of the most significant and dramatic challenges to European colonialism in the New World, and historians widely regard it as a milestone in the history of Africans in the Americas. The Haitian Revolution is, in fact, the only successful large-scale slave insurrection in history, and it is often seen as initiating the decline of the slave trade. Causes of the Haitian Revolution The colonial economy was export driven, dominated by agriculture and trade. Saint- Domingue, with its tropical climate, was developed as a coffee- and sugar-producing colony, and sustained many large and profitable plantations. By the second half of the 18th century, sugar and coffee were two of the world’s most traded commodities, and Saint-Domingue produced over 60 percent of the world’s coffee and 40 percent of the world’s sugar. This made Saint-Domingue France’s most profitable plantation colony. To meet the growing needs of this plantation system, Saint-Domingue’s colonists continuously expanded the number of slaves. Thus, the colonial economy fueled the social imbalance that led to the revolution. Colonial society, a racist society, was at fault, in part through its own rigidity. -
Antebellum Free Persons of Color in Postbellum Louisiana By
Antebellum Free Persons of Color in Postbellum Louisiana By: Loren Schweninger Schweninger, L. "Antebellum Free Persons of Color in Postbellum Louisiana," Louisiana History 30 (Fall 1989):345-64. Made available courtesy of Louisiana Historical Society: http://lahistory.org/site17.php ***Note: Figures may be missing from this format of the document It all seemed as if it were a dream, the arrival of the sheriff, the gathering of friends and neighbors, the high pitched voice of the auctioneer, the shouts and greedy excitement of the bidders. But for Josephine Decuir it was not a dream, but a harsh reality. Only a decade before she and her husband, Antoine Decuir, Jr., had been among the wealthiest free people of color in the South. They had owned more than a thousand acres of fertile land along a river in Pointe Coupée Parish, raised sugarcane, corn, and rice, and produced wool and molasses. Their total estate, including real property, machinery, livestock, and 112 slaves, had been worth in excess of $150,000.1 After Antoine had died during the last year of the Civil War, Josephine had taken over as mistress of this once great plantation. But now, at dusk on the second day of spring in 1871, she listened as the final bids were recorded for her plantation house, stables, cabins, machinery, sugar- house, and the remaining 840 acres of her plantation. In a single day the accumulations of a lifetime had disappeared before the auctioneer's gavel. When the final tally was made, she received only $25,752 for her land and other holdings, an amount which failed even to cover the estate's outstanding debts.2 The difficulties experienced by Josephine Decuir were by no means unique. -
Understanding South Louisiana Through Literature
UNDERSTANDING SOUTH LOUISIANA THROUGH LITERATURE: FOLKTALES AND POETRY AS REPRESENTATIONS OF CULTURAL IDENTITY by ANNA BURNS (Under the direction of Dr. Nina Hellerstein) ABSTRACT Folktales represent particular cultural attitudes based on location, time period, and external and internal influences. Cultural identity traits appear through the storytellers, who emphasize these traits to continue cultural traditions. The folktales and poetry studied in this thesis show how various themes work together to form the Cajun and Creole cultures. The themes of occupation, music and dance, and values; religion, myth, and folk beliefs; history, violence, and language problems are examined separately to show aspects of Cajun and Creole cultures. Secondary sources provide cultural information to illustrate the attitudes depicted in the folktales and poetry. INDEX WORDS: Folktales, Poetry, Occupation, Religion, Violence, Cajun and Creole, Cultural Identity UNDERSTANDING SOUTH LOUISIANA THROUGH LITERATURE: FOLKTALES AND POETRY AS REPRESENTATIONS OF CULTURAL IDENTITY by ANNA BURNS B.A., Loyola University of New Orleans, 1998 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2002 ©2002 Anna Burns All Rights Reserved UNDERSTANDING SOUTH LOUISIANA THROUGH LITERATURE: FOLKTALES AND POETRY AS REPRESENTATIONS OF CULTURAL IDENTITY by ANNA BURNS Major Professor: Dr. Nina Hellerstein Committee: Dr. Doris Kadish Dr. Tim Raser Electronic Version Approved: Gordhan L. Patel Dean of the Graduate School The University of Georgia August 2002 DEDICATION This thesis is dedicated to all those who have supported me in various ways through this journey and many others. iv ACKNOWLEDGMENTS I would like to thank all those who have given me superior guidance and support during my studies, particulary Dr. -
Brittany Hall Location & Time
21:512:233 AFRICAN AMERICAN HISTORY I SPRING 2015 Instructor: Brittany Hall Location & Time: Bradley Hall, Room 410, T/Th 2:30-3:50pm Office Hours: Email: [email protected] COURSE DESCRIPTION: This course will introduce major themes and events in early African American History from its origins in fifteenth century West Africa to the post-Civil War Reconstruction era. Students will learn how people of African descent in the United States negotiated oppressive economic and social systems in order to make meaning of their lives and construct an identity amidst the growing nation we now know as the United States of America. Key points of discussion include Africa in the Atlantic World, the Atlantic Slave Trade, US Slavery, Slave Culture and Resistance, Free People of Color, Abolition, the Civil War, and Reconstruction. We will be paying close attention to how geography, color, gender, class, and politics may have affected the lived experiences of people of color in America. We will also discuss how African American labor, culture, and intellectual work has helped to shape the country we live in today. Learning Outcomes: Students will practice crafting an argument and articulating their ideas in an academic setting. Through class discussions, workshops, and presentations, students will collaborate with their peers to practice public speaking skills. Through coursework and written assignments, students will also practice analyzing and interpreting primary and secondary sources in order to identify the text’s main elements - thesis, supporting arguments, evidence, assumptions, and rhetorical strategy in addition to its strengths, weaknesses, counterpoints, and bias. Students will encounter various forms of historical evidence, both textual and visual, as well as the historical interpretations that make use of this evidence. -
Native American Contacts
Updated February 2, 2016 List of Federally and State Recognized Native American Tribes and Other Contacts - State of Louisiana Federally Recognized Tribes Alabama Coushatta Tribe of Texas Caddo Nation Oscola Clayton Sylestine, Tamara Francis-Fourkiller, Chief Chairperson Ronnie Thomas, Chairman P.O. Box 487 www.alabama-coushatta.com Binger, OK 73009 Phone (405) 656-2344 *Bryant Celestine, Historic Fax (405) 656-2892 Preservation Officer [email protected] 571 State Park Rd. 56 www.caddonation-nsn.gov Livingston, TX 77351 Phone (936) 563-1181 Kim Penrod, Acting Fax (936) 563-1183 THPO Tribal AOI [email protected] Tribal AOI (405) 656-2344 [email protected] [email protected] Chitimacha Tribe of Louisiana Choctaw Nation of Oklahoma O'Neil J. Darden, Jr. Gary Batton, Chief Chairman P.O. Box 661 P.O. Drawer 1210 Charenton, LA 70523 Durant, OK 74702 Phone (337) 923-7215 Phone (800) 522-6170 Fax (337) 923-6848 www.choctawnation.com www.chitimacha.gov *Ian Thompson, THPO * Kimberly Walden, 580-924-8280, ext. 2216 Cultural Director/THPO [email protected] Phone (337) 923-9923 [email protected] Tribal AOI Tribal AOI Coushatta Tribe of Louisiana Jena Band of Choctaw Indians Lovelin Poncho, Chairman B. Cheryl Smith, Chief P.O. Box 818 P.O. Box 14 Elton, LA 70532 Jena, LA 71342-0014 Phone (337) 584-2261 Phone (318) 992-2717 Fax (337) 584-2998 Fax (318) 992-8244 www.coushattatribela.org [email protected] www.jenachoctaw.org * Dr. Linda Langley, THPO Heritage Department P.O. *Alina Shively, Deputy THPO Box 10 (318) 992-1205 Elton, LA 70352 [email protected] Phone (337) 584-1567 Tribal AOI Tribal AOI [email protected] Mississippi Band of Choctaw Indians Quapaw Tribe of Oklahoma Phyllis J. -
Biloxi-Chitimacha-Choctaw Indians: Rising Tides
Biloxi-Chitimacha-Choctaw Indians: Rising Tides For decades, the Isle de Jean Charles off the coast of Louisiana served as a refuge for the Biloxi-Chitimacha-Choctaw Indians. Today, their island is vanishing into the sea, leaving residents stranded without a piece of dry land to stand on. Over the last fifty years, the island has lost all but a sliver of its landmass due to a variety of human activities, all likely exacerbated by the impacts of climate change. Isle de Jean Charles is a slender ridge of land between Bayou Terrebonne and Bayou Pointe-aux- Chene in Terrebonne Parish, Louisiana. Reachable only by boat or a wagon trail that disappeared during high tides, the island was virtually cut off from civilization until the 1950s. The island's isolation protected inhabitants from EuroAmerican settlers who banished nearby tribes to reservations in Oklahoma. Once considered "uninhabitable swamp land" by the state of Louisiana, the Biloxi-Chitimacha-Choctaw Indians created a thriving subsistence lifestyle on the island of trapping, fishing, and agriculture. Their lifestyle changed little after the construction of the slim "island road" in 1953 because it became impassable during floods or when the wind shifted. Boats remained the most reliable source of transportation until the late 1990s when the road was elevated. This could explain why residents refer to the community as an island, while it is, in fact, a peninsula. Despite the tribe's geographic isolation, "There's a lot of changes that happened on the island in my lifetime," says tribal Chief Albert Naquin. The oil and gas industry dredged canals and built pipelines that allowed saltwater to encroach upon and destroy the freshwater wetlands that surrounded Isle de Jean Charles until the 1960s.