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Los Kjarkas Historia Jamás Contada
LOS KJARKAS: LA HISTORIA NO CONTADA LOS KJARKAS Actual formación de Los Kjarkas Introducción: Los más grandes de entre los grandes, los músicos andinos que han llevado al folklore latinoamericano a lo más alto, son sin duda alguna Los Kjarkas, un grupo que revolucionó el arte musical andino hace ya casi 50 años y que a lo largo de toda una vida nos han deleitado con impagables obras maestras con mayúsculas. Y es que todo en Los Kjarkas es grandioso: grandes músicos, grandes composiciones y una gran historia, por él han pasado intérpretes y compositores de gran calibre, manteniendo siempre un núcleo familiar en torno a la familia Hermosa. Sin embargo, no todo ha sido alegría, comprensión u honestidad dentro del grupo. En muchos foros, entrevistas o videos, se habla sobre la historia de los Kjarkas, pero se ha omitido gran parte de esta historia, historia que leerás hoy día. Es esta pues, la historia oculta de Los Kjarkas. LOS KJARKAS: LA HISTORIA NO CONTADA Advertencias: - Si eres una persona conservadora, un fanático a morir de Los Kjarkas, que los ve como “ídolos”, que no podrían hacer malo, y no deseas “tener” una mala imagen de ellos, te pido que dejes de leer este artículo, porque podrías cambiar de mirada y llevarte un gran disgusto. - Durante la historia, se nombrarán a otros grupos, que son necesarios de nombrar para poder entender la historia de Los Kjarkas. LOS KJARKAS: LA HISTORIA NO CONTADA Etimología del nombre: Sobre el nombre “Kjarkas” no hay nada dicho ciertamente. Se manejan dos significados y orígenes que se contradicen. -
C:\010 MWP-Sonderausgaben (C)\D
Dancando Lambada Hintergründe von S. Radic "Dançando Lambada" is a song of the French- Brazilian group Kaoma with the Brazilian singer Loalwa Braz. It was the second single from Kaomas debut album Worldbeat and followed the world hit "Lambada". Released in October 1989, the album peaked in 4th place in France, 6th in Switzerland and 11th in Ireland, but could not continue the success of the previous hit single. A dub version of "Lambada" was available on the 12" and CD maxi. In 1976 Aurino Quirino Gonçalves released a song under his Lambada-Original is the title of a million-seller stage name Pinduca under the title "Lambada of the international group Kaoma from 1989, (Sambão)" as the sixth title on his LP "No embalo which has triggered a dance wave with the of carimbó and sirimbó vol. 5". Another Brazilian dance of the same name. The song Lambada record entitled "Lambada das Quebradas" was is actually a plagiarism, because music and then released in 1978, and at the end of 1980 parts of the lyrics go back to the original title several dance halls were finally created in Rio de "Llorando se fue" ("Crying she went") of the Janeiro and other Brazilian cities under the name Bolivian folklore group Los Kjarkas from the "Lambateria". Márcia Ferreira then remembered Municipio Cochabamba. She had recorded this forgotten Bolivian song in 1986 and recorded the song composed by Ulises Hermosa and a legal Portuguese cover version for the Brazilian his brother Gonzalo Hermosa-Gonzalez, to market under the title Chorando se foi (same which they dance Saya in Bolivia, for their meaning as the Spanish original) with Portuguese 1981 LP Canto a la mujer de mi pueblo, text; but even this version remained without great released by EMI. -
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. -
Performing Blackness in the Danza De Caporales
Roper, Danielle. 2019. Blackface at the Andean Fiesta: Performing Blackness in the Danza de Caporales. Latin American Research Review 54(2), pp. 381–397. DOI: https://doi.org/10.25222/larr.300 OTHER ARTS AND HUMANITIES Blackface at the Andean Fiesta: Performing Blackness in the Danza de Caporales Danielle Roper University of Chicago, US [email protected] This study assesses the deployment of blackface in a performance of the Danza de Caporales at La Fiesta de la Virgen de la Candelaria in Puno, Peru, by the performance troupe Sambos Illimani con Sentimiento y Devoción. Since blackface is so widely associated with the nineteenth- century US blackface minstrel tradition, this article develops the concept of “hemispheric blackface” to expand common understandings of the form. It historicizes Sambos’ deployment of blackface within an Andean performance tradition known as the Tundique, and then traces the way multiple hemispheric performance traditions can converge in a single blackface act. It underscores the amorphous nature of blackface itself and critically assesses its role in producing anti-blackness in the performance. Este ensayo analiza el uso de “blackface” (literalmente, cara negra: término que designa el uso de maquillaje negro cubriendo un rostro de piel más pálida) en la Danza de Caporales puesta en escena por el grupo Sambos Illimani con Sentimiento y Devoción que tuvo lugar en la fiesta de la Virgen de la Candelaria en Puno, Perú. Ya que el “blackface” es frecuentemente asociado a una tradición estadounidense del siglo XIX, este artículo desarrolla el concepto de “hemispheric blackface” (cara-negra hemisférica) para dar cuenta de elementos comunes en este género escénico. -
Andean Music, the Left and Pan-Americanism: the Early History
Andean Music, the Left, and Pan-Latin Americanism: The Early History1 Fernando Rios (University of Illinois, Urbana-Champaign) In late 1967, future Nueva Canción (“New Song”) superstars Quilapayún debuted in Paris amid news of Che Guevara’s capture in Bolivia. The ensemble arrived in France with little fanfare. Quilapayún was not well-known at this time in Europe or even back home in Chile, but nonetheless the ensemble enjoyed a favorable reception in the French capital. Remembering their Paris debut, Quilapayún member Carrasco Pirard noted that “Latin American folklore was already well-known among French [university] students” by 1967 and that “our synthesis of kena and revolution had much success among our French friends who shared our political aspirations, wore beards, admired the Cuban Revolution and plotted against international capitalism” (Carrasco Pirard 1988: 124-125, my emphases). Six years later, General Augusto Pinochet’s bloody military coup marked the beginning of Quilapayún’s fifteen-year European exile along with that of fellow Nueva Canción exponents Inti-Illimani. With a pan-Latin Americanist repertory that prominently featured Andean genres and instruments, Quilapayún and Inti-Illimani were ever-present headliners at Leftist and anti-imperialist solidarity events worldwide throughout the 1970s and 1980s. Consequently both Chilean ensembles played an important role in the transnational diffusion of Andean folkloric music and contributed to its widespread association with Leftist politics. But, as Carrasco Pirard’s comment suggests, Andean folkloric music was popular in Europe before Pinochet’s coup exiled Quilapayún and Inti-Illimani in 1973, and by this time Andean music was already associated with the Left in the Old World. -
Ministerial Regional Meeting
MINISTERIAL REGIONAL MEETING “Education for All in Latin America and the Caribbean: Balance and Challenges post-2015” MINISTRY OF EDUCATION OF PERU Lima, October 30th and 31st, 2014 Education for All in Latin America and the Caribbean: Balance y Challenges post-2015 2 INDEX PRESENTATION 03 ORGANIZATION Organizers 04 Contacts 04 Participants 05 Venue of the Event 05 General Facilities 06 Visa 06 Health Services 06 Smokers 06 FACILITIES: Ministers 07 FACILITIES: Delegates and Technical Teams 08 GENERAL INFORMATION LIMA, Host City 14 Climate 15 Currency 15 Commerce 17 Telecommunications 17 Taxes 17 Electricity 17 Banks and Credit Card Services 17 Local Time 18 Attention Hours 18 Places of Interest 19 Gastronomy 22 Education for All in Latin America and the Caribbean: Balance y Challenges post-2015 3 PRESENTATION Education for All (EFA) was promoted by five multilateral organizations (UNESCO, UNICEF, UNDP, UNFPA and the World Bank) in the World Conference on Education for All held in Jomtien (1990) where it was assumed an “expanded vision of learning” and it was agreed to establish universal access to basic education and to massively reduce illiteracy before the end of the decade. This global commitment to provide quality basic education for all children, youth and adults was assumed by our country in the World Education Forum in Dakar (2000), where there were established six objectives aiming to meet the learning needs of all children, youth and adults by 2015. The priority activities of EFA are related to early childhood education, high quality universal primary education, education for youth and adults, literacy, gender equality and quality of education. -
Oxnard Course Outline
Course ID: MUS R109 Curriculum Committee Approval Date: 03/14/2018 Catalog Start Date: Fall 2019 COURSE OUTLINE OXNARD COLLEGE I. Course Identification and Justification: A. Proposed course id: MUS R109 Banner title: Music of Latin America Full title: Music of Latin America B. Reason(s) course is offered: This course would be a valuable addition to Oxnard College's offerings in humanities for transfer. It covers musical aesthetics, concepts, and history in a similar vein to History of Rock or Music Appreciation, but through a lens that is more attuned to OC's student demographics. It would also have the ability to span several disciplines, making it a fitting course for programs in Spanish, or perhaps Anthropology. This course is intended to satisfy CSU GE-Breadth area C1 and IGETC area 3A, and local GE in area C1 where comparable courses in music and art appreciation are approved. C. C-ID: 1. C-ID Descriptor: 2. C-ID Status: D. Co-listed as: Current: None II. Catalog Information: A. Units: Current: 3.00 B. Course Hours: 1. In-Class Contact Hours: Lecture: 52.5 Activity: 0 Lab: 0 2. Total In-Class Contact Hours: 52.5 3. Total Outside-of-Class Hours: 105 4. Total Student Learning Hours: 157.5 C. Prerequisites, Corequisites, Advisories, and Limitations on Enrollment: 1. Prerequisites Current: 2. Corequisites Current: 3. Advisories: Current: 4. Limitations on Enrollment: Current: D. Catalog description: Current: This course is a survey of the diverse and rich musical traditions of Latin America from pre-colonialism to the present day. The course will focus on the origins, influences, and styles within specific countries and regions such as Mexico, Brazil, the Andes, the Caribbean, the United States, and others. -
Emotion, Ethics and Intimate Spectacle in Peruvian Huayno Music
Andean Divas: Emotion, Ethics and Intimate Spectacle in Peruvian Huayno Music James Robert Butterworth Music Department Royal Holloway, University of London Thesis Submitted for the Degree of Doctor of Philosophy 2014 1 Declaration of Authorship I, James Robert Butterworth, hereby declare that this thesis and the work presented in it is entirely my own. Where I have consulted the work of others, this is always clearly stated. Signed: ________________________ Date: ________________________ 2 Abstract This thesis examines the self-fashioning and public images of star divas that perform Peruvian huayno music. These divas are both multi-authored stories about a person as well as actually existing individuals, occupying a space between myth and reality. I consider how huayno divas inhabit and perform a range of subject positions as well as how fans and detractors fashion their own sense of self in relation to such categories of experience. I argue that the ways in which divas and fans inhabit and reject different subject positions carry strong emotional and ethical implications. Combining multi-sited fieldwork in the music industry with analyses of songs, media representations and public discourses, I locate huayno divas in the context of Andean migration and attendant narratives about suffering, struggle, empowerment and success. I analyse huayno performances as intimate spectacles, which generate acts of both empathy and voyeurism towards the genre’s star performers (Chapter 2). The tales of romantic suffering and moral struggle contained in huayno songs, which provide a key source of audience engagement, are brought to life through the voices and bodies of huayno divas (Chapter 3). -
Audio Selections
AUDIO SELECTIONS Audio Files that accompany this book may be found on the UC Press website, either on Spotify, YouTube, or the Soundcloud playlist, as indicated below. Chapter 3: Experiencing Musical Concepts: Focus on Latin America Sound Link 3.1. Guitarrón. Soundcloud Sound Link 3.2. Vihuela. Soundcloud Sound Link 3.3. Charango. “Alegría,” by Quechua musicians. Instruments and Music of Indians of Bolivia (Smithsonian Folkways, FW 01412, 1962, 2004). Spotify Sound Link 3.4. Berimbau. Various artists. The Music of Capoeira: Mestre Acordeon (Smithsonian Folkways, FW04332, 1985, 2004). Spotify Sound Link 3.5. Conch shell trumpets. Q’eros authorities. Mountain Music of Peru, vol. 1 (Smithsonian Folkways, SFW40020, 1991). Youtube Sound Link 3.6. Siku/Panpipes (“Quenita”) Aymara musicians. Instruments and Music of Indians of Bolivia (Smithsonian Folkways, FW 01412, 1962, 2004). Spotify Sound Link 3.7. Agogô. Soundcloud Sound Link 3.8. Cowbell. Soundcloud Sound Link 3.9. Pandeiro. Soundcloud Sound Link 3.10. Caxixi. Soundcloud Sound Link 3.11. Güiro. Soundcloud Sound Link 3.12. Maracas. Soundcloud Sound Link 3.13. Bongos. Soundcloud Sound Link 3.14a. Conga. Soundcloud Sound Link 3.14b. Conga in guagancó. Soundcloud Sound Link 3.15. Timbales. Soundcloud Sound Link 3.16. Claves, 3-2. Soundcloud Sound Link 3.17. Major scale, played on the piano. Soundcloud Sound Link 3.18. Minor scale, played on the piano. Soundcloud Sound Link 3.19. Chromatic scale, played on the piano. Soundcloud Sound Link 3.20a. Andalusian-Phrygian scale, played on the guitar. Soundcloud Sound Link 3.20b. Another Andalusian-Phrygian scale, played on the guitar. -
More Details About Quechua
More Details About Quechua Contents Regional Differences in Vocabulary & in Grammar Languages, Dialects, Regional Varieties? What About Borrowing Words from Spanish? Why Did Quechua Change? How Do We Know What Original Quechua Was Like? What About Cuzco Quechua? Isn’t it the Original Quechua? How and Why Did We Choose Our Fourteen Sample Regions? How to Find Out More If you want to print out this text, we recommend our printable versions either in .pdf format : A4 paper size or Letter paper size or in Microsoft Word format : A4 paper size or Letter paper size Back to Contents Back to Contents – Skip to Next: Languages, Dialects, Regional Varieties? Regional Differences in Vocabulary & in Grammar This Sounds of the Andean Languages project, and our main page on the Origins and Diversity of Quechua , look only at differences in pronunciations from one region to the next. But these are far from the only types of difference that can be found between the various regional varieties of Quechua. The Quechua in different regions also differs in vocabulary . Some regions use different words for the same meaning, for example. Take the number four : as you can see on our word comparison page for More Details About Quechua www.quechua.org.uk/Sounds Paul Heggarty [of 11 ] – 1 – this meaning, the Quechua in Ecuador, Northern Peru and parts of Central Peru uses a word based on ĉusku . All other regions, meanwhile, use tawa , as in Tawa-nti-n Suyu , the Cuzco Quechua name of the Inca Empire, which literally means something like the Four ( tawa ) Regions ( suyu ) Together ( -nti-n). -
Contemporary Muisca Indigenous Sounds in the Colombian Andes
Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2019 © 2019 Beatriz Goubert All rights reserved ABSTRACT Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Muiscas figure prominently in Colombian national historical accounts as a worthy and valuable indigenous culture, comparable to the Incas and Aztecs, but without their architectural grandeur. The magnificent goldsmith’s art locates them on a transnational level as part of the legend of El Dorado. Today, though the population is small, Muiscas are committed to cultural revitalization. The 19th century project of constructing the Colombian nation split the official Muisca history in two. A radical division was established between the illustrious indigenous past exemplified through Muisca culture as an advanced, but extinct civilization, and the assimilation politics established for the indigenous survivors, who were considered degraded subjects to be incorporated into the national project as regular citizens (mestizos). More than a century later, and supported in the 1991’s multicultural Colombian Constitution, the nation-state recognized the existence of five Muisca cabildos (indigenous governments) in the Bogotá Plateau, two in the capital city and three in nearby towns. As part of their legal battle for achieving recognition and maintaining it, these Muisca communities started a process of cultural revitalization focused on language, musical traditions, and healing practices. Today’s Muiscas incorporate references from the colonial archive, archeological collections, and scholars’ interpretations of these sources into their contemporary cultural practices. -
Youth Bilingualism, Identity and Quechua Language Planning And
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2019 Youth Bilingualism, Identity And Quechua Language Planning And Policy In The rbU an Peruvian Andes Frances Julia Kvietok Dueñas University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Anthropological Linguistics and Sociolinguistics Commons, Bilingual, Multilingual, and Multicultural Education Commons, Latin American Languages and Societies Commons, and the Latin American Studies Commons Recommended Citation Kvietok Dueñas, Frances Julia, "Youth Bilingualism, Identity And Quechua Language Planning And Policy In The rU ban Peruvian Andes" (2019). Publicly Accessible Penn Dissertations. 3293. https://repository.upenn.edu/edissertations/3293 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/3293 For more information, please contact [email protected]. Youth Bilingualism, Identity And Quechua Language Planning And Policy In The rbU an Peruvian Andes Abstract Quechua language education and research has long been relegated to rural areas and elementary schools of the Andes. Nonetheless, current language policy in the southern Peruvian region of Cusco has opened new opportunities for Quechua, a minoritized Indigenous language, to be taught in cities and towns and in high schools. In this sociolinguistic context, this dissertation explores what it means for youth in the contemporary urban Andes to be speakers and learners of Quechua, as well as how youth influence the maintenance of Quechua in contexts of ongoing language shift ot Spanish. Through a 20-month long ethnographic and participatory study in Urubamba, a provincial capital of the region of Cusco, and its surrounding areas, I examine youth bilingualism and identity positionings spanning school and out-of- school experiences.