#Maria Sepulveda | Explore Tumblr posts and blogs

schoje · 5 months ago

Text

Rock, samba, pop, reggae, MPB e nativista gaúcho são alguns dos gêneros musicais que vão ser apresentados ao público a partir desta quinta-feira (25), quando começa o 10º Festival da Canção de Balneário Camboriú. O evento ocorre no Teatro Municipal Bruno Nitz até sábado (27), com entrada gratuita e início às 20h nos três dias. Disputam as premiações do festival 30 composições de estilo livre, originais, inéditas, com música e letra em língua portuguesa, de autores maiores de 18 anos e residentes em Santa Catarina. Na primeira noite, antes do público conhecer as composições concorrentes, a cantora e compositora pop Laura Schadeck abre o festival. Laura ganhou projeção nacional no The Voice Kids em 2016, do qual foi semifinalista. Após, 15 canções que disputam o evento vão ser apresentadas, e cinco delas serão escolhidas pelos jurados para a fase final, no sábado (confira a programação completa no fim do texto). Na sexta-feira (26), segunda noite, outras 15 canções serão apresentadas e, também, cinco irão para a final. No sábado, as dez composições finalistas disputam a premiação, com transmissão pelo Facebook da Prefeitura de Balneário Camboriú. Os três primeiros colocados ganharão dinheiro e troféu. Já melhor intérprete, melhor instrumentista e autor da melhor letra receberão troféu. O evento tem como novidade nesta edição a figura de uma madrinha, que será a cantora Karinah. A artista faz sucesso no país cantando com ícones do samba. Karinah vai cantar no sábado. Nos três dias, a capacidade de público será reduzida em 30% por causa da pandemia. Também deverão ser cumpridas as medidas sanitárias para evitar a disseminação da Covid-19. Promovido pela Prefeitura de Balneário Camboriú, por meio da Fundação Cultural, o festival tem apoiadores, selecionados por um edital público. Abaixo da programação, confira a relação dos apoiadores e como vão colaborar. PROGRAMAÇÃO 25 de novembro, quinta-feira - a partir das 20h Cerimônia de abertura Show de abertura: Laura Schadeck e banda Apresentação de 15 canções classificadas (veja abaixo) Apresentações de dança: Space Dance Studio Julio Leduc – Instrumental Anúncio de cinco canções finalistas 26 de novembro, sexta-feira - a partir das 20h Show de abertura: Maykow Santos - Show Acústico Catarinense Apresentação de 15 canções classificadas (veja abaixo) Apresentação da cantora Marilice Caldat Show de encerramento: Maykow Santos - Show Acústico Catarinense Anúncio de cinco canções finalistas Sorteio da ordem de apresentação das canções finalistas 27 de novembro, sábado - a partir das 20h Final Show de abertura: Banda Maria do Cais Apresentação especial da Madrinha do Festival, Karinah Apresentação das 10 canções finalistas Apresentação de dança: Grupo Charruas Show de encerramento: Banda Maria do Cais Cerimônia de premiação ORDEM DE APRESENTAÇÃO DAS COMPOSIÇÕES CONCORRENTES NAS DUAS SEMIFINAIS Dia 25/11 1. Marcos Kelm Do Nascimento – Baile Do Cola Atada 2. Alberto Damian Montiel – Vento De Luz 3. Laura Tereza Tomasini Schneider – Meu Sonho 4. Maison Jacinto Freitas – Vou Deixar Pra Lá 5. Rafael Bodanese Cogo – Estilo Beija-Flor 6. Gabriel Virtuoso De Oliveira – O Mundo Cabe Em Nossas Mãos 7. Amanda Zaions Cadore – Arrebentação 8. Noemi Da Silva Carvalho – Não É Preciso Ter 9. William Molin – Nós Vamos Vencer 10. Leandro De Oliveira Nakagawa – Quando Isso Tudo Passar 11. Gandhi De Oliveira Martinez – Um Dia Normal 12. Leonardo Schmitt Vieira – Morada De Sonho 13. Bárbara Trelha Oliveira – Cartas De Wether 14. Jorge Heleno Fidélis Pereira – Não Quero Mais Andar Sozinho 15. Augusto Da Silveira – Uma Ilha Dia 26/11 1. Jose Guanaes Sepulveda – Arritmia 2. Mauricio Coldebella – Livianito 3. Roberta Kelly Da Costa Arantes – Mamãe Lavadeira 4. Priscilla Dinah Costa Lourenço – Espelhos 5. Gustavo Dos Santos Merisio – Paz Interior 6. Venâncio Domingos Neto (Vê Domingos) - Eu também sou do mato 7. Robson Coldebella – Canção Pra Matear Com Deus 8. Elisa Maria Cordeiro – Deusa Música 9. Glenio Marques Pinto – Verso

10. Juan Daniel Isernhagen – Tenho Confiança Na Gente Do Sul 11. Victor Hugo Praun – Poder Do Amor 12. Edegar Soares Rodrigues – Meu Canto 13. Daniel De Miranda – Alguém 14. Moises Peteffi – Malabarista De Primeira 15. Mario Rodrigo Jacinto Freitas – Distopia APOIADORES - Jornal Página 3 – Textos e imagens de divulgação referente ao festival - Instaladora Palestina – Impressão de material para divulgação e adesivos para os troféus - Space Dance Studio – Três apresentações de dança no festival - Oceanic Aquarium – 20 ingressos para Oceanic Aquarium e 20 ingressos para Classic Car Show para sorteio no festival - Tiqsi Filmes – Serviço de uma live-stream da noite da final do festival - Floricultura Sui Generis – Arranjos de flores para o palco, camarins e buquê de flores - Restaurante O Pharol – Dois vouchers para jantar para dois casais, para sorteio no festival - Koeddermann Consultores Associados – 100 camisetas pretas para o festival - ACIBALC – sacolas - Fundação Municipal de Esportes - troféus - Secretaria de Turismo e Desenvolvimento Econômico – produção de filmagens ___________________ Fundação Cultural de Balneário Camboriú (47) 3267-7011 Diretoria de Comunicação Jornalista: Silvana de Castro Fotos: Celso Peixoto/Arquivo PMBC (47) 3267-7022 www.instagram.com/prefeituradebc FOTOS Fonte: Prefeitura de Balneário Camboriú

0 notes

seewetter · 4 months ago

Text

The whole "racism is inherent to transmisogyny" argument is interesting to examine. It was roughly based on the work of Maria Lugones who argued that modern ideas about gender in countries that the West colonized (like Kenya, Uganda, Chile, etc.) can't be separated from the colonial laws and the Western ideas of colonizers. This was referred to as the coloniality of gender or as the "colonial gender system". British buggery laws, by outlawing cross-dressing, for example, outlawed many visible markers of gender variance. Many African, Latin American and Asian countries to this day have laws against homosexuality or crossdressing whose exact wording and ideas originated in colonial times.

Lugones was obviously not saying anything completely new, many queer people in those countries were probably quite aware that their societies negative reactions to queerness were the outcome of Western influence. But it is likely that it's Lugones work that kind of kickstarted a lot of attention for this idea online, where people would discuss these ideas without mentioning her, but often using her exact framing of arguments. And so, through a long game of telephone, Lugones unfortunately inspired cranks like Zarna Joshi, a Seattle-based "activist" who posits that white supremacy is inherent to sexual assault and that prior to colonization, non-Western countries didn't know sexual assault and it never happened (that's the tip of the Zarna Joshi iceberg & I don't feel like delving deeper today).

More relevant to today's discussion, Lugones' ideas also got reframed as "racism is inherent to transmisogyny". I don't know if this ever morphed into "white trans women are affected by racism" although I wouldn't be surprised. But it definitely became part of hamfisted cries for solidarity. "Racism can never be solved without thinking about trans women" and vice versa. I think some people at the time were very much in the "oppression olympics" mindset and were trying to get everyone to work together by using these kinds of origin myths, where the true origin of discrimination A is discrimination B and once we understand this origin story, we have to destroy the 1 ring at Mt. Doom where it was created to destroy Sauron's power! In other words: these badly sourced conclusions tell us more about the people drawing those conclusions than about the social circumstances they are drawing conclusions about.

With that out of the way, I want to shift gears a little bit and just state where my perception differs from what Talia Bhatt (the OP) is writing here:

"Transmisogyny is ultimately a consequence of patriarchal reproductive politics, a manifestation of society's revulsion towards those who could have been sires and scions opting out of the reproductive imperative."

The emphasis really has to be on the word "a" in "a consequence". Transmisogyny is a lake that draws its water from multiple rivers that feed into it.

It's not like trans women or transfem non-binary people that freeze their sperm (or deliberately have kids before transitioning or don't want to transition in a way that makes them infertile) suddenly evade the revulsions of transmisogynists.

Transmisogyny, transphobia, homophobia, queerphobia are social forces that are much older than white supremacy. With white supremacy we can say that Juan Gines de Sepulveda planned out the subjugation of the new world. Activists like Tim Wise (don't like the guy, just an example) can say that Southern plantation owners in 1690 invented anti-Blackness. Historians like Zia Mian can say that there are clearly documented reasons for why the Spanish crown chose settler colonialism (they appear to have been desperate after escaping 800 years of foreign rule, which justifies nothing they did).

We can't trace that history for any form of queerphobia. In old Zoroastrian texts that historians can't even date without a margin of error of several millenia, we find almost identical wording to Biblical condemnations of homosexuality. In India, we find conflicting cultural traditions, from ancient normalized public sex for spiritual tantric purposes to also ancient and extreme prudishness (of different religious groups) that would put the British Empire to shame.

I would be really careful with making any claims about the ultimate source of these weird oppressive ideas. We weren't alive back then.

We can't ask the authors of the Gathas why "a man shall not lie with another man as he does with a woman" or whether they borrowed this from the Bible or the Bible borrowed it from them or they both borrowed it from an earlier source.

We can't ask the author of the Laws of Manu why he's such a prude and trace back India's history of prudishness (but also its history of sexual openness) to make sense of it all.

We can wildly speculate that evil Indo-Europeans contaminated various cultures with patriarchy or religious sexual and gender conservatism -- and it's not even entirely implausible. But it's speculation and there's lots that speculation can't explain.

I'm especially careful about giving reproductive roles primacy in these kinds of explanations, because of the role this primacy of reproduction played in the history of transmisogynistic turns in feminism. If we argue that transmisogyny arises to punish unproductive "sires", then it's not a stretch to also argue that sexual reproduction is the purpose of gender norms and gendered oppression. From there, you can then easily argue that women are women due to their reproductive role. And then you can exclude transfems as alleged "men". It's also an explanation that kind of ignores why women are saddled with all the housework. It might be a little intuitive that pregnant people rest during pregnancy, that they breastfeed after pregnancy and that cultures that use natural phenomena to try and figure out what norms to live by might conclude that "pregnant people are the ones who raise children". But it doesn't take long to figure out just how restrictive it is to force people to live that way. Just how unpleasant it is to not allow exceptions. Just how close-minded it is for people to panic at exceptions or at alternate attempts at organizing housework and child care. And this role of labour division therefore can't be reduced to "reproductive role". It is it's own dimension. It's own constitutive problem. In a sense, reproductive biology merely offers an excuse, a cover story, that allows society to raise children in a "boy milieu" (boy's bedroom with boy objects or even colours) or a "girl milieu" (same idea) and then release them into a "male milieu" (men's clubs, men's magazines, etc.) or a "female milieu" which both mask a class division between breadwinners and homemakers.

Society in Western countries (but really in the entire urbanized world, in all cities that I am aware of, on each continent) uses this 3 part structure to organize live: it organizes labour into waged labour for companies/government and unwaged house labour -- and since unwaged labour makes people financially dependent on others, it's a huge risk for a waged labourer to become an unwaged labourer. This risk is exacerbated by the fact that society traditionally has a milieu it trains to become waged labourers (boys) and a milieu that is sometimes trained to become waged labourers but always trained for unwaged housework (girls) and so habits are taught and they give provide real security for people. If a woman moves from job to motherhood, she likely already knows a lot of about housework. She was taught (trained for the job). And so many of the things people say about men and women, many of the common opinions of them, are a reflection of this division of labour and these different milieus that make that division easier.

Transmisogyny draws from men's fears of emasculation. A fear that will always continue in Western society if "male" offers promises of payment, promises of financially earning enough to support a family, etc. Put another way: when women in the 20s broke with gender norms they were financially rewarded: jobs previously only available to men would literally pay them to break gender norms. The same is not true in reverse and transmisogyny draws from that. Imagine if becoming a housewife made you completely financially independent from other people and gave you (optional) access to social recognition or even fame! It would probably be a very different position in society.

"This dynamic is not exclusive to racialization either, as the eugenics movement very famously adopted similar attitudes towards disability, and there are localized regimes where racialization is not a visible force while other segregative systems (like caste or religion in India) are."

Can we really think of segregative systems based on religion in India as different from race? Isn't the core of hindutwa ideology the idea that "Hinduism" is the national religion of India and that all religions classified as Hindu are "ours", while Islam and Christianity are foreign and thus must be removed from, to use Hitler language, the Volkskörper (the imagined "body" of India).

I mean, Islamophobia in India and Islamophobia in the West look pretty similar to me. People will say "it's not racism, Islam is a religion", but in practice the hijab is "foreign" and thus rejected, the fear of great replacement or "Überfremdung" seems to be more or less identical in Western cultures as in India. Like can we not imagine an Islamophobic Hindu saying something like "go back to your own country"? Aren't the religious symbols of Christianity and Islam viewed as markers that make their targets visible as a cultural Other who "doesn't belong here"? I agree it's not based on race science, but today's Trump movement for example mostly talks about: Islam, mass immigration, illegal immigration, criminal immigrants, etc. Despite weird "race horse theory" comments, the Trump movement does not by and large discuss genetics or phrenology. Their Other is racial but not race sciencey. To me, if what is happening in the American Right is a resurgence of publicly allowable racism, then what Narendra Modi stands for is also a resurgence of publicly allowable racism. "Love jihad" is an anti-miscenegation concept by any other name. Maybe we are talking past each other (maybe "racialization is not a visible force" meant exactly this). But I think it bears mentioning that these political factions are increasingly similar. It's no coincidence that Steve Bannon, after being asked on the Red Scare podcast about the accusation that he is a racist, responded by denying this and saying his people had sent a delegation to India to have a nice chat with Modi's people. To me, this is typical worldwide: a resurgence of horrific mistreatment of "marked outsiders", so another race basically, presented as if its something else than racism to make it more palatable.

"Because no matter how much everyone pretends that "the West pioneered sexual and reproductive exploitation, corrupting the noble non-Western cultures after colonization" isn't a common opinion, that very much is the juvenile understanding of race, colonialism, and patriarchy that women of color (especially those actually from the Third World) have to contend with in "progressive" spaces: a thorough denial of our oppression and a truly maddening level of epistemic injustice, because Westerners cannot conceptualize a single belief that does not in some way center their society."

The topic is incredibly complex, but it's also worth mentioning that "the West pioneered patriarchy" exists side by side with its ugly twin "patriarchy was universal until feminism".

The latter idea, that patriarchy has been universal until nice Western suffragettes showed us things could be better, is getting harder to defend.

From 2025 BC to 1364 BC, the Assyrian Empire had no known distinction between men and women. This was the Old Assyrian period and was followed by the Middle Assyrian period with patriarchal law codes and myths like the story of the female dragon monster Tiamat birthing all kinds of horrors and being defeated by a male god.

Until 1450 BC, the Minoan civilization used an undeciphered writing system known as Linear A and what is particularly weird about this time period is that there are no depictions of male rulers and only portrayals of women in positions of power.

We now have evidence that the Amazons existed in the time period of 900 to 200 BC in what is today Ukraine and Russia (although we don't know their social structure, but their cultural identity matches the Greek myths that describe them as a subgroup of Scythians):

From 3300 BC to 1300 BC, the Harappans (Indus Valley civilization, Meluhha) had a culture that seems to have been organized horizontally. We currently have no indications of any palaces, places of power, special burials that differentiate rich and poor or men and women.

Social structures in China prior to 3000 BC are really hard to figure out, with academic speculation that society was dominated by women or by egalitarianism or that it was gradually becoming dominated by men.

And then we can look at censorship.

In Europe, our idea of Viking culture comes mostly from Iceland. In Iceland, books like the Prose Edda could be printed without being destroyed as pagan works. If we didn't have Icelandic sources (all from a time when Christians and Norse believers lived side by side) then our ideas about the Vikings would come from Saxo Grammaticus and some Viking sagas: we would barely know the Norse pantheon, we would know very few of the myths of the Vikings and most of our idea of them would come from mysterious artefacts left behind. What do these ravens mean? We wouldn't know, we would have no idea about Huginn and Muninn. What does the picture below mean? We would not know.

Our idea of Celtic culture comes mostly from the Irish Book of Invasions and the Mabinogi of Wales. Those are highly different and highly Christianized sources.

We also have the Finnish Kalevala.

Outside of these meagre sources, pre-Christian Europe has been censored into oblivion. We know that Christianity was constantly violently opposed in so-called "Pagan Uprisings", but we don't know what those pagans of Hungary or Poland or Estonia actually believed. We don't know what the Germans and French that Charlemagne invaded and whose sacred trees he burnt believed.

And it's like this everywhere. In Java, the Srinivaja and Majapahit are our first written sources of Javanese culture and religion. Those sources are heavily influenced by trade and cultural contact with India. Filipino mythology is heavily influenced by India's cultural exports, with basic words describing their cosmology like "diwata" coming from Sanskrit "deva".

When you look at it that way, the only cultural traditions that have been preserved are either ones that were kept around mercifully (a handful of Viking sagas, the myths of the Mexica empire and the Mayan states, etc.) or the ones that managed to dictate their values to future generations (Christian and Muslim missionaries, their Greek and Roman role models, the dominant ideas in China and India etc.)

I think its perfectly fair to say that our modern historic record is spotty. That we don't know what happened for most of human existence. That the last 6,000 years for which we have written records are also subject to regimes of censorship, such as when Gregory the Illuminator had all of Armenia's pre-Christian sources destroyed.

This doesn't mean "the West invented all these bad things and everyone else was a saint". Maybe patriarchies were really common in the past and Old Assyria was a 1000-year exception bucking that trend. Maybe matriarchies never existed and we will dig up a royal palace in the Indus valley or frescoes of Minoan kings on Crete.

But it does mean that much of our intuitions about where a tradition comes from and why it exists can be wrong. We can't understand West African gender norms for example without understanding that Islamic missionaries came there centuries before Europeans decided to show up and missionarize too. Great Fulo (the empire of the Fulani) led countless jihads to convert the entire region long before Europeans did anthropological studies to ask what those people think about gender. And to this day a subgroup of the Fulani (the Wodaabe) consider themselves the most beautiful people on earth and put huge amounts of effort into their beauty including their makeup. Which includes Wodaabe men.

Where the Fulani or the people they forcibly converted to Islam previously deeply convinced of gender norms they hold today? Even the Oyo (a Yoruba state), their enemies, whose ancient and lifelike busts of rulers seem to reflect a complete disinterest in whether the ruler is male or female?

The point isn't that these cultures definitively were non-patriarchal or that evil censorship erased their genderfluidity or whatever. They may have been deeply patriarchal and used different signifiers of male power.

The point is that we have a hard time knowing. That our sources are often biased, prone to misinterpretation, etc.

I fully agree that Westerners are not the center of every story. Not the ultimate villains behind every political struggle.

But we need to be mindful that the West (and the West's cousins: Islam and Indo-European Vedic religion as well as the patriarchal ideas of Confucianism and Neo-Confucianism) have (A) engaged in acts of brutal censorship and (B) have made their societies more patriarchal than they were before.

If we want to understand transmisogyny in Samoa, for example, we not only have to understand that Samoa was Christianized and that local Samoan culture even prior to the arrival of Christianity used the word "fa'afafine" ("like a woman") which suggests that they had some kind of prior idea of woman that precedes the term fa'afafine. No. We have to understand that Samoa was not frozen in time prior to Christianity's arrival. That there's a possibility fa'afafine were not always called that and were not always subject to those particular restrictive norms.

It's really common to find cultural contexts where colonized people have been subject to waves of colonization or foreign cultural influence and to social forces of their own.

If the only stories we tell about this are that societies just do these things naturally to regulate reproduction or that this is just a universal injustice, we erase those Old Assyrian legal codes that show how 4050 years ago people already knew how to do gender equality. We erase the possibility of finding more circumstantial evidence and more hard scientific proof that shows they were not an exception.

Patriarchy is not normal and never has been, no matter how widespread or typical it was.

Sorry for the aimless rambling. Hope this was informative.

"Racism is inherent to transmisogyny"

So, are white trans women affected by racism?

This is not a gotcha. I've seen a lot of people on here attempt to discuss racism and (trans)misogyny as co-constitutive, but people never show their work. If racism is in fact inseparable from transmisogyny, is everyone who suffers transmisogyny a victim of racism?

If cis women of color are subject to transmisogyny, is there no distinction between cis and trans women of color, either within or outside the West?

How does the inseparability of racism and transmisogyny operate in global south cultures where imperialism has shaped their history and economy, yes, but the extant regime is not one where white people are a present or meaningful demographic?

I know people mean well, but if you're going to make broad, sweeping statements about these topics, you need to be able to think through your arguments, realize what conclusions you are implicitly promulgating, and reason out whether what you're saying makes sense and matches up with history and empirical reality.

Because I've had experience both with Western and non-Western patriarchies, and I'm fairly sure in that regard, I am a minority on this site.

2K notes · View notes

pirapopnoticias · 1 year ago

Link

#agosto #falecimento #mês #notas

1 note · View note

thats-hot2004 · 5 years ago

Text

Vanessa, Paola, Yesica “La Diabla”, y Ximena - Sin Senos No Hay Paraiso (2008)

#Carolina Betancourt #Alejandra Pinzón #Maria Fernanda Yepes #Carolina Sepulveda #Sin Senos No Hay Paraiso #2008 #SSNHP #novela

204 notes · View notes

mejoresvidentes · 2 years ago

Text

Horóscopo De Tarot, tarot online amor chile

Sin duda alguna, el amor es uno de los sentimientos más fuertes y más impactantes que pueden existir en la vida. De hecho, de él, derivan muchas otras emociones que son pilares para tu...

Tarot Y Videncia:

LLAMADAS ESPAÑA

🇪🇸: +34 911 438 430 - 806 499 472

LLAMADAS INTERNACIONALES

🇺🇸 Estados Unidos: +1 21 37 84 79 82

🇲🇽 MEXICO: +52 55 84 21 13 51

🇦🇷 ARGENTINA: +54 11 59 84 40 88

🇨🇴 COLOMBIA: +57 15 08 73 39

¿Luchas por seguir adelante? Obtén respuestas instantáneas con una Lectura de Tarot.

#Villaveza de Valverde #Castrillo de sepulveda #Telledo #Santa maria de besora

0 notes

vixen-academia · 3 years ago

Text

Classic books of all South America

Argentina

The Invention of Morel - Adolfo Bioy Casares

The Seven Madmen - Roberto Arlt

Zama - Antonio Di Benedetto

Hopscotch - Julio Cortázar

Scarecrow & Other Anomalies - Oliverio Girondo

Idle Days in Patagonia - William Henry Hudson

Cris & Cris - Maria Felicitas Jaime

Tropical Night Falling - Manuel Puig

How I Became a Nun - César Aira

The Tango Singer - Tomás Eloy Martínez

Los Pasajeros del Jardin - Silvina Bullrich

Friends of Mine - Angela Pradelli

Traveller of the Century - Andrés Neuman

Bolívia

Raza de Bronce - Alcides Arguedes

Turing’s Delirium - Edmundo Paz Soldán

Juan de la Rosa - Nataniel Aguirre

Let me speak! - Domitila Barrios de Chungara

Los Deshabitados - Marcelo Quiroga Santa Cruz

Brazil

I’ve alredy done a full post about Brazilian Classics. You can check out here!

Chile

The House of Spirits - Isabel Allende

Curfew - José Donoso

Seeing Red - Lina Meruane

My Tender Matador - Pedro Lambel

The Sevage Detectives - Roberto Bolaño

The Postman - Antonio Skarmeta

The Shrouded Woman - María Luisa Bombal

Ways of Going Home - Alejandro Zambra

The Absent Sea - Carlos Franz

The Man Who Read Love Stories - Luis Sepulveda

Colombia

Dark Stars - Arnoldo Palacios

The Armies/New Directions - Evelio Rosero

The Vortex - José Eustácio Rivera

One Hundred Years of Solitude - Gabriel Garcia Marquez

Blue Days - Fernando Vallejo

En Diciembre Llegan las Brisas - Marvel Moreno

Catalina - Elisa Mujica

In the Beginning Was the Sea - Tomás González

Love in the Time of Cholera - Gabriel Garcia Marquez

News of a Kidnapping - Gabriel Garcia Marquez

Equador

Polvo y Ceniza - Eliécer Cárdenas

Huasipungo - Jorge Icaza

Las cruces sobre el agua - Joaquín Gallegos Lara

Los que se van - Demetrio Aguilera Malta, Joaquín Gallegos Lara and Enrique Gil Gilbert

Los Sangurimas - José de la Cuadra

Cumanda or A Drama Between Savages - Juan León Mera

Between Marx and a Naked Woman - Jorge Enrique Adoum

Juyungo - Adalberto Ortiz

Un hombre muerto a puntapiés - Pablo Palacio

Guiana

The Shadow Bride - Roy Heath

Guianese Poetry: Covering the Hundred Years' Period, 1831-1931 - Many authors

Poesias escogidas - Martin Carter

Selected Poems of Egbert Martin

Paraguai

I, the Supreme - Augusto Roa Bastos

Son of Man - Augusto Roa Bastos

Poetry from Rubén Bareiro Saguier

Dias roturados: poemas de la guerra civil - Elvio Romero

El sol bajo las raíces - Elvio Romero

Hombres, Mujeres y Fantoches - Gabriel Casaccia

Los Exiliados - Gabriel Casaccia

Poetic Anthology - Josefina Plá

The flame and sand - Josefina Plá

Peru

Peruvian Traditions - Ricardo Palma

El Sexto - José Maria Arguedas

The Time of the Hero - Mario Vargas Llosa

Aunt Julia and the Scriptwriter - Mario Vargas Llosa

The War of the End of the World - Mario Vargas Llosa

The Feast of the Goat - Mario Vargas Llosa

The Bad Girl - Mario Vargas Llosa

A World for Julius - Alfredo Bryce Echenique

La palabra del mudo - Julio Ramón Ribeyro

Broad and Alien Is the World - Ciro Alegria

Los heraldos negros - César Vallejo

El Mundo Es Ancho Y Ajeno - Ciro Alegría

Seven Interpretive Essays on Peruvian Reality - José Carlos Mariátegui La Chira

Suriname

The Queen of Paramaribo - Clark Bertram Accord

We Slaves of Suriname - Anton de Kom

Two evenings in Saramaka - Richard Price

Daring life - Astrid Heligonda Roemer

Uruguay

Open Veins of Latin America - Eduardo Galeano

The Ship of Fools - Cristina Peri Rossi

La vida breve - Juan Carlos Onetti

La Tregua - Mario Benedetti

Jungle Tales - Horacio Silvestre Quiroga Forteza

The Book of Embraces - Eduardo Galeano

Body Snatcher - Juan Carlos Onetti

Aventuras de los jóvenes dioses - Eduardo Galeano

Ariel - José Enrique Rodó

Pedro y al Capitán - Mario Benedetti

The Naked Woman - Armonía Somers

Venezuela

Dead Houses - Miguel Otero Silva

Las lanzas coloradas - Arturo Uslar Pietri

Cuando quiero llorar no lloro - Miguel Otero Silva

Canaima - Rómulo Gallegos

Memories of Altagracia - Salvador Garmendia

Cantaclaro - Rómulo Gallegos

Boves, El Urogallo - Francisco Herrera Luque

Cuentos grotescos - José Rafael Pocaterra

#latin america #latin america academia #classic books #books #light academia #romantic academia #dark academia #chaotic academia #adhd academia #dark academia aesthetic #bookblr #studyblr brazil #bookworm #book nerd #bookaholic #reading

363 notes · View notes

yoyagif · 7 years ago

Photo

#Teleserie #Wena Profe #TVN #TV #Yoyagif #Chile #SCL #Reaction #Carolina Arregui #Ana Maria Sepulveda

3 notes · View notes

phoenixlionme · 3 years ago

Text

Marvel Latino Superheroes

1. María Aracely Josefina Penalba de las Heras aka Hummingbird - Mexican born

2. Miles Morales aka Spider Man - biracial; half Puerto Rican and half black

3. Miguel Santos aka Living Lightning - Hispanic nationality unknown but is American born

4. Sam Alexander aka Nova - biracial; half Mexican and half white

5. Victor Alvarez aka Power Man - biracial; Afro-Dominican

6. Humberto Lopez aka Reptil - Mexican born

7. Roberta Mendez aka Captain America 2099 - Hispanic nationality unknown but is American born

8. Miguel O’Hara aka Spider Man 2099 - biracial; half Irish and half Mexican

9. Bonita Juarez aka Firebird - Chicana (Mexican American)

10. Robbie Reyes aka Ghost Rider - Chicano (Mexican American)

11. Alejandra Jones aka Ghost Rider - Hispanic nationality unknown

12. Maya Lopez aka Echo - half Hispanic and half Cheyenne, the former nationality is unknown

13. Ajak aka The Legendary Inca Warrior - Peruvian born

14. Anya Corazon aka Arana - half Mexican and half Puerto Rican American

15. Gabriel Vargas aka Captain Universe - Chicano (Mexican American)

16. Gabriel Carlos Dantes Sepulveda aka Defensor - Argentinian born

17. Fabio Medina aka Egg (formerly known as Goldballs) - Hispanic nationality unknown but is American born

18. America Chavez aka Miss America - biracial; Afro-Puerto Rican Caribbean

19. Carmen Cruz aka Gimmick - biracial; Afro-Latina

20. Laura Kinney aka Wolverine - biracial; Afro-Latina and half white; her exact ethnicity is unknown but first appearance (in the animated X-Men: Evolution series) depicts her with dark skin and her “mother” had darker skintone with blonde hair. Her creators didn’t specify her ethnicity but I do think she’s Hispanic. And given the darker skintone of her “mother”, she’s most likely Afro-Latina. I know in recent comic adaptation portray her with way lighter skin tone but her ORIGINAL appearance shows her with DARKER skintone (thought not as dark as her “mother”). As such, I have seen Laura as half white and half Afro Latina but the Hispanic nationality is unknown. Also, as a side note, her creators also mentioned they planned to do a LGBT storyline with Laura but it was axed. So, she’s also LGBT.

21. Cecilia Reyes - Puerto Rican and depicted with dark-skinned complexion

22. Roberto da Costa aka Sunspot - biracial; Afro-Brazilian

23. Armando Munoz aka Darwin - biracial; Afro-Latino; Hispanic nationality unknown

24. Julio Richter aka Rictor - Mexican born

25. Gloria Dolores Muñoz aka Risque - biracial; half Seminole and half Cuban American

26. Brian Cruz aka Tag - Puerto Rican

27. Angel Salvadore aka Tempest - biracial; Afro-Latina; Hispanic nationality unknown

28. Lucia Callasantos aka Thornn - Hispanic nationality unknown

29. Benito Serrano aka Toro - Cuban

30. Gabriel Cohuelo aka Velocidad - Mexican born

31. Hector Ayala aka White Tiger I - Puerto Rican born

32. Angela del Toro aka White Tiger II - Puerto Rican

33. Ava Ayala aka White Tiger III - Puerto Rican American born

34. Sofia Mantega aka Wind Dancer - Venezuelan born

35. Maria De Guadalupe "Lupe" Santiago aka Silverclaw - biracial; Hispanic nationality unknown but lives in a fictional Hispanic Island or country and is an Indigenous member

36. Angelo Espinosa aka Skin - Puerto Rican American born

37. Yo Yo Rodriguez aka Slingshot - Puerto Rican born

38. Fernanda Rodriguez aka Red Locust - Chicana (Mexican American)

39. Nina the Conjuror - Brazilian, given her dark skintone, she might be Afro-Brazilian

40. German Aguilar - Mexican

41. Eva Quintero - Mexican

42. Ellie Camacho - biracial; half white and half Hispanic; American born

Please list any more if you don’t see any on the list. Be respectful with the comments.

#marvel #my posts #lists #latino supers #latinoexcellence #exude excellence

15 notes · View notes

deoscuridad · 6 years ago

Photo

...my sister was borne of a different garden, a land where no flowers should have ever grown. She sprung up into our lives when we least expected it, blooming in the darkness.

#sal's literal sister wow #& Ana Maria Sepulveda #his half sister anyways so there's that #and younger than him #to be tagged #& sal's family.

0 notes

maximumphilosopheranchor · 4 years ago

Text

Carlos Rey Emperador, Episode 14

Tavera: “...the studies tire him [Philip], he doesn’t like riding and doesn’t show interest in the matters of state”

Me: Excuse me, what?

Philip enjoyed riding and hunting very much, as well as studying when he finally got the right tutors. His intellectual curiosity and capacity was huge but for some reason this episode only gives him a gardening thing (Philip loved plants but common). And Granvelle wasn’t his tutor, for God’s sake, not even close! Where are Juan de Zúñiga, Siliceo, Juan Cristobal Calvete de Estrella, Honorato Juan, Juan Gines de Sepulveda and Francisco de Vargas Mexia? Or at least one of them?

Also, Philip on his wedding night having sex first with his wife and then with his mistress? Ugh, just no.

Another unfortunate things is that Marcel Borràs doesn’t resemble Philip (and overacts in trying to pass for a teenager), and they gave him an awful hairstyle. I think that the casting department could have found someone more suitable, especially visually. The same can be said about the actress who plays Maria Manuela. The real Maria Manuela was plump and red-haired.

BUT despite all inaccuracies I like that they show Philip’s soft side, his sensitivity and thoughtfulness.

#Carlos Rey Emperador #Philip II #Philip II of Spain

8 notes · View notes

schoje · 5 months ago

Text

Com entrada gratuita, o Festival da Canção de Balneário Camboriú vai movimentar o Teatro Municipal Bruno Nitz de 25 a 27 de novembro. Disputam o evento 30 composições de estilo livre, originais, inéditas e com música e letra em língua portuguesa. O festival, que está na 10ª edição, premia canções de autores maiores de 18 anos e residentes em Santa Catarina. Na quinta-feira passada (11), foi sorteada a ordem de apresentação dos artistas (confira a programação completa no fim do texto). Serão duas semifinais (25 e 26 de novembro) e a final (27 de novembro). Os três primeiros colocados ganharão dinheiro e troféu. Já melhor intérprete, melhor instrumentista e autor da melhor letra receberão troféu. Nos três dias, o festival começa às 20h. A capacidade de público será reduzida em 30% por causa da pandemia. Também deverão ser cumpridas as medidas sanitárias para evitar a disseminação da Covid-19. O evento tem como novidade nesta edição a figura de uma madrinha, que será a cantora Karinah. A artista faz sucesso no país cantando com ícones do samba. Karinah vai se apresentar na final do festival. PROGRAMAÇÃO 25 de novembro, quinta-feira - a partir das 20h Cerimônia de abertura Show de abertura: Laura Schadeck e banda Apresentação de 15 canções classificadas (veja abaixo) Apresentações de dança: Space Dance Studio Julio Leduc – Instrumental Anúncio de cinco canções finalistas 26 de novembro, sexta-feira - a partir das 20h Show de abertura: Maykow Santos - Show Acústico Catarinense Apresentação de 15 canções classificadas (veja abaixo) Apresentação da cantora Marilice Caldat Show de encerramento: Maykow Santos - Show Acústico Catarinense Anúncio de cinco canções finalistas Sorteio da ordem de apresentação das canções finalistas 27 de novembro, sábado - a partir das 20h Final Show de abertura: Banda Maria do Cais Apresentação especial da Madrinha do Festival, Karinah Apresentação das 10 canções finalistas Apresentação de dança: Grupo Charruas Show de encerramento: Banda Maria do Cais Cerimônia de premiação ORDEM DE APRESENTAÇÃO DAS COMPOSIÇÕES CONCORRENTES NAS DUAS SEMIFINAIS Dia 25/11 1. Marcos Kelm Do Nascimento – Baile Do Cola Atada 2. Alberto Damian Montiel – Vento De Luz 3. Laura Tereza Tomasini Schneider – Meu Sonho 4. Maison Jacinto Freitas – Vou Deixar Pra Lá 5. Rafael Bodanese Cogo – Estilo Beija-Flor 6. Gabriel Virtuoso De Oliveira – O Mundo Cabe Em Nossas Mãos 7. Amanda Zaions Cadore – Arrebentação 8. Noemi Da Silva Carvalho – Não É Preciso Ter 9. William Molin – Nós Vamos Vencer 10. Leandro De Oliveira Nakagawa – Quando Isso Tudo Passar 11. Gandhi De Oliveira Martinez – Um Dia Normal 12. Leonardo Schmitt Vieira – Morada De Sonho 13. Bárbara Trelha Oliveira – Cartas De Wether 14. Jorge Heleno Fidélis Pereira – Não Quero Mais Andar Sozinho 15. Augusto Da Silveira – Uma Ilha Dia 26/11 1. Jose Guanaes Sepulveda – Arritmia 2. Mauricio Coldebella – Livianito 3. Roberta Kelly Da Costa Arantes – Mamãe Lavadeira 4. Priscilla Dinah Costa Lourenço – Espelhos 5. Gustavo Dos Santos Merisio – Paz Interior 6. Ricardo Batista Dos Santos – Só Um Estranho 7. Robson Coldebella – Canção Pra Matear Com Deus 8. Elisa Maria Cordeiro – Deusa Música 9. Glenio Marques Pinto – Verso 10. Juan Daniel Isernhagen – Tenho Confiança Na Gente Do Sul 11. Victor Hugo Praun – Poder Do Amor 12. Edegar Soares Rodrigues – Meu Canto 13. Daniel De Miranda – Alguém 14. Moises Peteffi – Malabarista De Primeira 15. Mario Rodrigo Jacinto Freitas – Distopia ___________________ Fundação Cultural de Balneário Camboriú (47) 3267-7011 Diretoria de Comunicação Jornalista: Silvana de Castro Foto: Celso Peixoto/Arquivo PMBC (47) 3267-7022 www.instagram.com/prefeituradebc FOTOS Fonte: Prefeitura de Balneário Camboriú

0 notes

mcad-library · 5 years ago

Photo

Opening reception: September 27, noon, Library Gallery Snacks will be provided

Connections is a project in which different artists based on Weimar (GER) Minneapolis (USA) and Cali (COL) submitted posters thinking on the idea of connections and how to patchwork imagery from different cultures. Their proposals were displayed and mixed by Andreas Bartolomendi (GER), Camilo Aguirre (COL) and Cesar Garcia (COL) and reprinted in screenprinting and digital formats. The outcome of this mixtures will be displayed from october to november in the Universidad Javeriana de Cali, Bauhaus Universität in Weimar and the Minneapolis College of Art and Design.

The project was attended by: Jiahao Chen, Yujie Cao, Patrick Sexton, Maria Jose Castillo, Reyn Boyd, Georgia Peaches, Adam Giordano, Alice Gompels, Andreas Bartolomendi, Corina Lobinger, Doi de Luise, Frankie Brown, Josephine Latzlau, Yael Omer, Alejandro Sepulveda, Ana Rosero, Cesar Garcia, Dayana Camacho, Maria Tafur, Nataly Rengifo, Camilo Aguirre, Lorena Tenorio. And was curated by Camilo Aguirre and Andreas Bartolomendi. September 27–October 21, 2019.

#mcadlibrarygallery #mcadlibrary #mcad

10 notes · View notes

cleverjackfrost · 5 years ago

Text

A 24 de agosto de 1820; Aqueles que gritaram em busca da liber(al)dade.

O Sinédrio (até à Revolução):

Em 1917, Manoel Fernandes Thomaz era desembergador da relação do Porto. Era próximo de José Ferreira Borges e José da Silva Carvalho. Estavam preocupados porque a Corte estava longe e o pais estava sob governo estrangeiro.

Decidiram então formar um corpo compacto que dirija o movimento em prol da liberdade. O Sinédrio foi oficialmente criado em 1818, entre os 3 mencionados acima, João Ferreira Vianna e Ferreira Borges.

Juntou-se ao movimento Duarte Lessa, José Pereira de Menezes, Francisco Gomes da Silva, João da Cunha Sotto-Mayor, José Maria Lopes Carneiro e José Gonçalves dos Santos Silva.

Em 1820, com o despoletar das revoluções liberais em Espanha, o Sinédrio percebeu que era altura de atuar e passar das sombras para a nação.

João da Cunha e o Coronel Cabreira foram essenciais para o inicio da revolução, e nomes como o Tenente Coronel Gil, Tenente Coronel Pamplona, Tenente Coronel Guedes, e foram apoiados pelos Corpo da Policia do Porto e milícias da Maia e da Feira (Major José Pedro Cardoso da Silva).

Segundo José Maria Xavier D’Araujo, que fez parte da revolução, Fernandes Tomás era bastante assertivo e de voz pesada, de postura sublime, discursava para os membros do Sinédrio a necessidade de haver uma revolução que trouxesse o Rei para Portugal e nos libertasse do governo estrangeiro.

A revolução estava marcada para dia 29 de Junho de 1820, mas por circunstância adversas avisadas por Coronel Pereira, teve que ser adiada. Apenas no final de Junho as preparações para a revolução se puderam dar. Em Julho o Sinédrio viveu um grande clima de instabilidade que apenas fora recomposta por João da Cunha que reconciliou os animos.

Em fins de Julho, Fernandes Tomás viajou até Lisboa para obter apoios na capital e saber o estado político do país. Foi enquanto este esteve fora que se juntou a apoiar a revolução o Doutor Fr. Francisco se S. Luiz, figura bastante conceituada no país.

Estava assim tudo a postos para que a revolução se desse mal Fernandes Tomás regressasse de Lisboa em Agosto.

A Pré-Revolução:

No dia 18 de Agosto, Coronel Sepulveda junta-se ao Sinédrio, é o último membro a entrar no mesmo antes de se iniciar a revolução e foi uma figura crucial para o sucesso do movimento. Assim, marcaram a revolução para dia 24 de Agosto.

Dia 21 desse mês, juntaram-se para criar o Manifesto para a população conhecer as suas intenções. Neste Manifesto proposto por António da Silveira, assinou-se que seria formado um Conselho Militar formado pelos Coronéis dos Corpos de Guarnição do Porto. Este convocaria a Câmara Municipal, que ouviria o povo e consultá-lo-ia para decidir quem deveria formar a Junta do Governo (a qual se chamaria Junta de Braganções).

Esta Junta teria como função representar o Rei para remediar a situação do país, regressando a Portugal.

No entanto, Fernandes Tomas opôs-se a Silveira, visto que tinha já um Manifesto planeado. Coube a Spulveda, João da Cunha e Ferreira Borges. Dia 22, encontraram-se com Silveira e propuseram um outro Manifesto que conciliasse as suas ideias com as de Fernandes Tomás, acabando por ser assinado.

Dia 23, encontraram-se todos em casa de Ferreira Borges (ver onde era a casa) e escreveram as proclamações e cartas para a Câmara e Autoridades, de maneira que a Imprensa do Porto ficasse cercada de soldados para não permitir a transmissão de comunicação.

No entanto, as autoridades não estavam dentro do Sinédrio ou da revolução. O general Navarro avisou o Sinédrio que não queria trair o governo para o qual trabalhava, mas que também não se opunha à revolução.

The D-Day, 24 de Agosto de 1820:

Ao amanhecer, foi Coronel Cabreira quem reuniu a Artilharia no Campo de Santo Ovídio, fazendo-se ouvir uma missa à qual todos os soldados assistiram. No fim da mesma, 21 tiros foram lançados para assinalar o inicio da revolução.

Nesse momento, Coronel Sepulveda e Coronel Gil fizeram tomar as armas dois regimentos, mas o Regimento 6 foi imobilizado no Quartel pelo General Grant.

Coronel Cabreira trincava o seu bigode, enraivecido e impaciente. No entanto, depois de ameaçar destruir o Quartel, o Coronel Gil conseguiu que os soldados se aliassem novamente.

Toda a força foi reunida no Campo de Santo Ovídio.

Formou-se um Conselho Militar composto pelos comandantes dos corpos, publicando duas proclamações.

O Conselho convocou a Câmara Municipal da Cidade que prontamente escreveu para os indivíduos que deveriam compor a Junta Provisória do Governo Supremo do Reino.

Os regimentos que estavam em Santo Ovídio dirigiram-se todos para a Praça Nova e organizaram toda a artilharia num grande quadrado ao centro.

Na Câmara estavam reunidas as autoridades eclesiásticas, civis e militares e em lugar de destaque o Bispo do Porto, ladeado pelo General Canavarro.

Na Praça havia muita agitação e alegria. O Coronel Sepulveda estava cercado pelo povo que gritavam pela liberdade.

Faltava agora enviar o Manifesto à Nação, expedir circulares as autoridades militares e civis das províncias para obedecerem ao novo governo e escrever uma carta à Regência de Lisboa, tal como decretar a criação de um tesouro Público no Porto, destinado a receber rendas públicas.

No norte, todos obedeceram ao mandato da Junta, como o General Wilson ter entregado o comando da província do Minho ao Coronel Barros pacificamente.

O Conde de Amarante não quis obedecer e reuniu tropas em Chaves, contudo em vão.

Poucos dias mais tarde, chegou ao Porto António Pinto Vieira que trazia de Lisboa cartas de amigos para Fernandes Tomas, convidando-o a ir de imediato para a capital. Este queria contudo antes de ir acabar com o Sinédrio e com parte da Junta que não servia os seus interesses.

Ferreira Borges juntou-se a uma sociedade secreta do Porto e exigia honras desse grão, cuja justificação que deu foi ter feito parte da revolução. Fernandes Tomás entrou em conflito com este auto-proclamado João Pinto Ribeiro e, sisudo como era, escreveu artigos de acusação contra Ferreira Borges.

Assim, deu-se o fim do Sinédrio.

Quanto à Junta, colocou 5 membros no Porto para velar pelo sossego e organização das províncias do norte. Na principal repartição do exercito colocou pessoas de sua confiança como José Garcez e Gaspar Teixeira. Balthazar de Almeida fez também importantes serviços na Junta.

Os oficiais ingleses foram todos demitidos dos seus cargos.

A Junta Provisória partiu do Porto a 13 de Setembro, por mar, até Coimbra.

Informações de referência:

https://books.google.com.br/books?hl=pt-PT&lr=&id=NEF1N0cJVZMC&oi=fnd&pg=PA1&dq=sinedrio+1820&ots=O6qGbKFTZP&sig=gOBJW2y3Uij_543P6iFiXJFc2BM#v=onepage&q=sinedrio%201820&f=false;

https://ler.letras.up.pt/uploads/ficheiros/16257.pdf;

http://books.scielo.org/id/j56gd/pdf/meirelles-9788568576960-05.pdf;

https://diplomatizzando.blogspot.com/2019/08/o-sinedrio-fonte-da-revolucao-liberal.html.

1 note · View note