Joropo of Venezuela vs. Novena de casa of Brazil It had been suggested that the genuine root of culture has cultivated traditions. For different nationalities traditions are the most popular form of self–expression. When people listen to their own traditional music or dance their cultural dances, show their rituals or share their food with others, they give a voice not only to their souls, hearts and thoughts, but also to their traditions, morals and manners. For Venezuela, one of the most important reproduction of their culture and their traditions is Joropo, which is a folkloric and popular genre with many regional variants that is performed at rural dance occasions where friends and relatives come …show more content…
In Venezuela and Colombian territories, the Joropo is formed as a significance of national identity and traditional self-expression. Consequently to the history of Joropo in Bloomsbury encyclopedia of popular music of the world, the term Joropo described a rural event until the second half of the twentieth century, when the Llanero version began to include both rural Joropo for fiestas (parties) and the urban Joropo for concert and stage performances. During the dictatorship of Perez Jimenez, the Joropo was declared a symbol of nation and nationalism because of the perceived strong and combative nature of the people represented in the dance and as a result its discussion gained great support. The urban Joropo, since it entered the radio waves, became to be recorded commercially, presented in major music shows and used for political expression, commercial jingles and since 1990 in music videos as well. The Joropo Llanero enjoyed such huge acceptance that nowadays its structures and its lively expression are used as a symbol of Venezuelan identity by academic composers, staged folklore groups, dance companies and others. Aforetime, the Spanish word Joropo meant "a party or a soiree", but now the meaning of the word gained more power and is defined as a style of music and dance that identifies Venezuelans. Thereby, Joropo, a Venezuelan and Colombian genre, began as an ordinary activity that joined people around music and dances, food and socialization and later on it developed into popular music with both regional and national self-expression, traditional and entertaining significance, maintaining only some musical structures of the Llanero variant in tasca contexts, concerts, festivals, occasions and competitions. According to the parameters of defining a genre in Revista Musical de Venezuela, since the mid-1950s Joropo became wide spread in both private and public spaces and of high impact on social
Lalo Guerrero was one of the first pioneers in the Chicano music industry. Guerrero offered the barrios a voice by incorporating their vitality, anguish, and humor into songs that helped Mexicans in the Southwest recognize their shared identity. He personified the fundamental humanity of the barrios over a career that “spanned la Crisis of the 1930s, the Zoot Suit Riots of the 1940s, and the Chicano Movement of the 1960s” (Sheridan, 298). Guerrero turned his observations into songs that reached millions of listeners. His songs were personally filled with emotion, enough to make the listeners relate to the story being told.
This side of Nicaragua developed in relative isolation to the rest of the country and its music developed in this way as well. The folk music of the Atlantic lowlands, like the other two regions, does have strong indigenous influences, but it's European influences are from Britain, and it also has a strong Afro-caribbean influence that the rest of the country does not have as greatly. This side of the country came to be occupied mostly by indigenous tribes such as the Miskito and escaped slaves from the West Indies, was never concurred by Spain, and did large amounts of trade with the English, and all of this is reflected in its music. The songs are usually lively, intense, sensual, and frenzied. This style of music is best exemplified in what is called "Palo de Mayo" which is a festival, dance, and a musical styling.
Borderlands is a concept that does not have to be seen to be considered borders and can often be placed subconsciously by ourselves. These borderlands are unsettled and unclear and are consistently changing. The famous singer Rosita Fernández was born in Mexico but spent majority of her life in San Antonio performing music. Rosita was very popular in the San Antonio music scene and eventually was inducted into both the San Antonio music hall of fame and the Tejano Music Hall of Fame. Rosita’s induction into both of these halls demonstrates her diversity border including her Texan connection as well as her Mexican connection since she is considered half Mexican and half Texan.
Perhaps one of the most popular music and dance styles ever to emerge from Brazil,
Song. The title of this song means enjoyment or party; the song talks about a party where many people from different Spanish-speaking countries come
On its premiere in Madrid in 1967, El tragaluz was very well received, particularly due to its ‘experimental’ structure and subtle criticism of the Franco regime, which were considered avant-garde for the time. The play calls for the audience to be propelled into the distant future and become observers of an experiment that is temporally based in the 1960s. Therefore, the audience members of the time were watching their contemporaries in the form of the main characters. The play is centered around three significant periods including the end of the Spanish Civil War in 1939, the mid-1960s, and the twenty-fifth century or thirtieth century. The main story line follows the turbulent relationship between two brothers who lead very different lives as a consequence of the civil war.
Lowe discusses parody as a way of negotiating and resisting power when it is expressed in the cuch transformations, such as the k’ub pol. Lowe explains that Redfield describes the fiestas as somber ritual that does no veer from the “tradition” of the Catholic Church, and he also describes that due to the fragmentation of ethnographic treatment of festival performance, the transformations of the cuch are not seen as related (Lowe 2011: 81-83). Parody is used in San Bernardo and other previous haciendas a defense against authoritarian rule of the church control over the fiestas and the procession of the saints. The k’ub pol is a more loutish performance that is playful in its satirical performance of the procession of the saints. This allows the indigenous culture to express their ways of knowing into the traditional cuch (Lowe 2011: 82).
A quinceanera is the celebration of a fifteen year old girl’s birthday that is celebrated in Hispanic cultures. This birthday is a very special birthday from all the other birthdays because it marks a girl’s transition from childhood to young adulthood. It is a social and religious event that emphasizes the importance of society and family in a young woman’s life. The celebration isn’t just about celebrating the girl for her maturity. It is also about celebrating the girl’s family as well as her godparents.
The Camerata and Peri Names previously mentioned, Jacopo Peri and the Camerata were instrumental in the initial development of the opera and laid down the foundation for the musical vehicle of generations of expression. Jacopo Peri (20 August 1561 – 12 August 1633) was an esteemed court musician and composer from Italy. In musical history he is often cited as the transition composer between the Baroque and Renaissance periods. He is also attributed as the creator of opera. Dafne was composed in 1597 and it is the earliest known opera to be written however no copies exist.
“to find a medium that reflects both backgrounds in one’s identity” (Sahagun 1). Therefore, listening to music can help maintain that balance and shape people’s identity. Furthermore, there is an explanation of music taste and the significance of music leading to the feeling of home and aware of one’s feelings and thoughts. This work does affect my thinking because it allows me to answer partially my topic question of Spanish music affecting people’s development of self-identity. Although it does not specifically answer my full question, I believe it answers that Spanish music makes an identity to be form in the youth (college students) and it deals with one’s culture and identity in a particular setting.
This central idea is further proven through the conflict which the Pueblos face. The conflict of person versus society presents itself in the poem “Ceremony”. In the poem the Catholics are an example of the society in the conflict as they attempted
A sense of elitism has arisen within musical genes, stemming from rock, punk, folk, etc. believing that they are valid and true forms of music, but that due to the way disco is produced, it fails to be a genre. However, disco is much more than a genre- it is a whole unique culture that supports many marginalized identities. As Dyer states, ‘disco is also kinds of dancing, club, fashion, film, etc. – in a word, a certain sensibility’ (Dyer 20).
Happening spontaneously, its execution took place indoors or outdoors, in gardens, bullfights, retreats, streets and alley, taverns, cafés de camareiras and casas de meia-porta. Evoking urban emergence themes, singing the daily narratives, Fado is profoundly related to social contexts ruled by marginality and transgression in a first phase, taking place in locations visited by prostitutes, faias, sailors, coachmen and marialvas. Often surprised in prison, its actors - the singers - are described in the faia figure, a fado singer guy, a bully of a rough and hoarse voice with tattoos and skilled with a flick knife who spoke using slang. As we will see, fado 's association to society 's most marginal spheres would definitely make the Portuguese intellectuals reject it
Maria Rivas Ms. Goodson English 262 October 20, 2015 Reggaeton: A New Genre of Music What is Reggaeton Music? Many people may not know what Reggaeton is, but for Latin American people is easy to know that this is a popular and unique style of music. Reggaeton is a form of Urban Latin Music, this music has a mix of many rhythms that includes drum machines, "rapping in spanglish" and fast─paced beats.
Here, peasants, or “campesinos”, no longer depend exclusively on agriculture for their subsistence, as they also rely on a number of other activities for part of their income. Moreover, the widespread phenomenon of migration away from rural areas (and often, migration away from their countries) has created new, multifaceted identities, which challenge, and often supersede, the peasant idea of people rooted to a particular place or area. Finally, nowadays, even peasants partake in cultural practices (such as clothing, music, and technology) that render them a participant part of the modern world, of a reality bigger than the social context of the villages in which they were “confined” in the past. Nevertheless, even though the way in which rural labourers live and relate with others may have changed, being a “peasant” is still a very important element of self-identification for many people in rural communities (Edelman, 2000: 15).