Coleman, Cy (composer), Kevin, Prina (director), Betty, Allen (choregrapher), Thomas H. Schleis (coach), Seth, Killen (piano), and ensemble (performer)
Jones, Sandra C. (author), Waters, Louise (author), Byrne, Fiona (author), Iverson, Don (author), Sutherland, Max (author), Gold, Julian (author), and Puplick, Chris (author)
Format:
Journal article
Publication Date:
2012
Published:
Australia
Location:
Agricultural Communications Documentation Center, Funk Library, University of Illinois Box: 155 Document Number: D07139
Herman, Jerry (composer), Kevin, Prina (director), Thomas H. Schleis (coach), Betty, Allen (choreographer), Seth, Killen (piano), Spencer, Armstrong (Cornelius), Dan, Leahy (Barnaby), Anna, Williams (Irene Malloy), and Juliana, Trach (Minnie Fay)
Interviewed scientists express tolerance of lay views and reference their own lay experience while minimizing the scientific value of lay views as scientists. Authors identify a "superior capacity" model that "seems to serve interviewed scientists rather well; they retain their scientific autonomy without contradicting the assumption of funding agencies and others that laypeople have salient knowledge."
Attempts to understand what the presence of Black music means in the absence of Black people. Is this an expression of a global circulation of Afro-Caribbean cultural trends as symbols of belonging and difference among urban youngsters? Does it take us back to the history of Quintana Roo as a Caribbean region and the Black Atlantic? Is it a form of revision of Mexican national ethnic mixture and inclusion of other population groups? Adapted from the source document.
Agricultural Communications Documentation Center, Funk Library, University of Illinois Document Number: D07331
Notes:
Pages 21-53 in Anna-Katharina Hornidge and Christoph Antweiler (eds.), Environmental uncertainty and local knowledge: Southeast Asia as a laboratory of global ecological change. Transcript, Bielefeld, Germany. 284 pages., This historical analysis traces predominance of emphasis on applied types of expert-based knowledge and information, as well as technological innovation packages from outside the developing countries themselves. Author identifies questions about who decides which knowledge is regarded as crucial, is produced and shared, for what purpose and in whose interest. Extensive reference list.
Bach, Johann Sebastian (composer), Leopold, Stokowski (arranger), Louis, Bergonzi (conductor), University of Illinois Philharmonia Orchestra (performer), and Daniel, Beder (graduate student conductor)
480 p., This dissertation examines the role of the Haitian Revolution and Haiti's national history in the construction of Black Internationalism and Black Atlantic intellectual culture in the first half of the twentieth century. The author argues for the centrality of Haiti in the genesis of Black internationalism, contending that revolutionary Haiti played a major place in Black Atlantic thought and culture in the time covered. Suggests viewing the dynamics between the Harlem Renaissance, Haitian Indigenism, and Negrtude and key writers and intellectuals in terms of interpenetration, interindepedence, and mutual reciprocity and collaboration.
Via online issue. 3 pages., Report on Wendell Berry's remarks for the 2012 Jefferson Lecture in the Humanities, sponsored by the National Endowment for the Humanities. Speaker suggests appreciating the word "economy" for its original meaning of "household management. ... I mean, not economics, but economy, the making of the human household upon the earth; the arts of adapting kindly the many human households to the earth's many ecosystems and human neighborhoods. This is the economy that the most public and influential economists never talk about, the economy that is the primary vocation and responsibility of every one of us."
Explores the way writers address the formation and fate of the contemporary American working class in an age of neoliberal globalization. Specifically, the essay examines Russell Banks's 1985 novel Continental Drift, which interweaves the stories of two characters who pull up stakes and head to Florida in search of a better life: an oil furnace repair man from New Hampshire and a young, single mother from Haiti.
Agricultural Communications Documentation Center, Funk Library, University of Illinois Document Number: D07333
Notes:
Pages 119-143 in Anna-Katharina Hornidge and Christoph Antweiler (eds.), Environmental uncertainty and local knowledge: Southeast Asia as a laboratory of global ecological change. Transcript, Bielefeld, Germany. 284 pages., Examines farmer adaptation to traditional weather knowledge and "modern" meteorological information.
Agricultural Communications Documentation Center, Funk Library, University of Illinois Document Number: D07334
Notes:
Pages 145-183 in Anna-Katharina Hornidge and Christoph Antweiler (eds.), Environmental uncertainty and local knowledge: Southeast Asia as a laboratory of global ecological change. Transcript, Bielefeld, Germany. 284 pages., Calls for sensitivity to local conditions, issues, uncertainties and knowledge. Notes loss in local knowledge. "Agencies need to realise that cultural diversity and local people's knowledge and practices should contribute significantly to our understanding and protection of natural environments."
The concept of limping is widespread in various forms of music and dance in the northern Cibao region of the Dominican Republic. A limp is said to characterize the way in which accordion and percussion instruments interpret rhythms in merengue típico music, and some consider it a feature distinguishing the típico style of merengue from other styles around the country. Traditionally, merengue típico is also danced with a limping movement. Moreover, the typical Carnival characters of the Cibaeño cities Santiago and La Vega are also meant to move with limps. Musicians, dancers, and Carnival celebrants give various verbal explanations to explain the limp’s history and importance, and many of these tie it to stories about devils or other amoral characters. The limp is, however, not only a local stylistic feature, but one that connects Cibaeño culture with other expressions involving limps around the Caribbean region, from blues rhythms to zydeco dancing to the so-called pimp walk. The connective tissue between all these diverse cultural expressions might be Esu, Elegguá, or Papa Legba, the deity of the crossroads who limps, is sometimes syncretized with the Christian devil, and is invoked at the beginning and end of vodou and santería ceremonies. This article uses data collected through interviews with merengue típico musicians and dancers, four years’ participation in Santiago Carnival, and the theories of Henry Louis Gates and Paul Gilroy to explore Black Atlantic expressions in a Dominican context, while explaining the connections between dance and music from a Cibaeño perspective., unedited non–English abstract received by RILM] El concepto de “cojear” está muy extendido en diversos géneros de música y de baile en la región norteña de la República Dominicana denominada el Cibao. Se dice que el “cojo” caracteriza la forma en que el acordeón y los instrumentos de percusión interpretan los ritmos del merengue típico, y algunos lo consideran una característica que distingue el estilo típico cibaeño del merengue de los merengues de otras regiones el país. El merengue típico tradicional también se bailaba “cojeando.” Por otra parte, los personajes típicos del carnaval cibaeño en las ciudades de Santiago y La Vega también avanzan, según se dice, con un “cojo.” Músicos, bailarines, y carnavaleros dan varias explicaciones verbales sobre la historia y la importancia del cojo, y muchas se lo atan a historias sobre diablos y otros personajes amorales. Sin embargo, el cojo no es solamente una característica estilística local, sino una que conecta la cultura cibaeña con otras expresiones del “cojo” en toda la región caribeña, desde los ritmos blues hasta el baile del zydeco y el “pimp walk.” El tejido conectivo entre todas estas diversas expresiones culturales podría ser Esu, Eleguá, o Papa Legba, el dios de las encrucijadas que cojea, que a veces se sincretiza con el diablo cristiano, y a quien se invoca al comienzo y al final de las ceremonias de vudú y de la santería. El presente artículo utiliza los datos recogidos a través de entrevistas con músicos y bailarines del merengue típico, cuatro años de participación en el carnaval santiaguero, y las teorías de Henry Louis Gates y Paul Gilroy para explorar las expresiones del Atlántico Negro en un contexto dominicano, mientras explique las conexiones entre la danza y la música desde una perspectiva cibaeña.
[Jason Morgan], 30, who broke the national record twice this season, and who along with Traves Smikle became the first two Jamaicans to ever represent the country at the Olympics by achieving the Olympic 'A' standard of 65 metres, went into the Games with a season best of 67.15m. However, at the Games he was a shadow of himself, failing to throw beyond 60 metres and was subsequently eliminated during the preliminary round. "Yes, I should have competed better at the Games but I think I became too relaxed, too complacent," he conceded.
The article focuses on Caribbean women who traveled to Great Britain after World War II to train as state-registered nurses and then migrated to Canada. The author provides brief biographical information about the interviewees featured in the paper, compares their recollections with the predominant images and ideas of Black women in Great Britain during that time, and discusses the women's reactions to nursing in Canada. She also explores the interviewees' revelations about their occupation, involvement in organisations that represented their interest, and the lessons they wish to pass on to future generations.
Reviewing the 22 years that have elapsed since Gifford's 1989 report labelled Liverpool as racist, the authors focus on the fact that in a city which has had a British African Caribbean community for over 400 years, there is minimum representation of that community in the city's workforce.
In her exciting presentation entitled "Stuck in Traffic: Jamaican Culture Outa Road," Dr. Cooper explained that "Jamaican culture, like Jamaican traffic has special challenges." Addressing an overflow audience at the Embassy, she surveyed aspects of Jamaican Culture through a metaphorical review of the traffic situation in the country from the time of Independence.
"It's hard to explain," [Bolt] said. "I don't really know what went wrong." "I was looking to come here for a good time. I guess it's one of those days," he said. "I just never got going." "I did some starts and I was flying from the blocks so I said, "Yeah, this is good". I can't tell you what happened."
"It's the training of PE teachers, and if they don't have a PE teacher, then another that's interested in physical activity and getting children healthy! its not only about getting them involved in a formal sport, there are many children with abilities and we iust want our children to know now important it is for them to be physical and see the emotional and health benefits of getting that habit from an early age, [Heidi Clarke] added. "It helps to foster leadership, friendships and all of those things to exert energy positively."
"Usain (Bolt) and I said let's go to Australia and play some cricket; let's check out the Big Bash and see what it is all about," he noted. "With this hard training in track and field and I know that cricket training is not that hard and I can make the team and it is my first love, I would go to play cricket," he declared. "I want to finish this (athletics) as early as possible, so I can play my cricket: like somewhere around 30, 29, 28. in that region," he added. [Yohan Blake] was last month given the honour of being the first noncricketer to ring the bell at the 'home of cricket', Lord's, in England. He did so ahead of the start of the third Test match between England and South Africa.
This is a narrative of Jamaica told on a musical crescendo, no 'bungar.ung'. Just the words of Jah. `Equal Rights: Reggae and Social Change' is seeking to transform the bare walls of the Jamaica Music Museum, stringing together notes of this truly Jamaican genre. "Since reggae is Jamaican, we have used it to convey the message," said Herbie Miller, director/curator of the Jamaica Music Museum. "It is a journey highlighting socio-political and spiritual sensibility." The realm of the `happy go lucky' Jamaica transitions to Ska depicting plain and modern art building the crescendo of social change as the legendary Bob Marley and the Wailers resonate 'Get Up Stand Up', evolution of musicians on the frontline of social change.
The article discusses the findings of an ESRC funded project (RES-062-23-1880) which used in-depth interviews to explore the educational experiences and strategies of 62 Black Caribbean parents; the biggest qualitative study of education and the Black middle class yet conducted in the UK. The article focuses on the parents' interactions with their children's teachers and, in particular, their experience that teachers tend to have systematically lower academic expectations for Black children (alongside a regime of heightened disciplinary scrutiny and criticism) regardless of the students' social class background. The parents' accounts highlight the significance of a cumulative process where a series of low level misdemeanours sometimes build into a pattern of seemingly incessant and unfair criticism that can have an enormously damaging impact on their children. Although our data suggest that these processes can involve children of both sexes and of any age, the parents report a particular concern for Black young men, whom they perceive to be especially at risk. Our findings demonstrate the continued significance of race inequality and illuminate the intersectional relationship between race and social class inequalities in education. This is particularly important at a time when English education policy assumes that social class is the overwhelming driver of achievement and where race inequity has virtually disappeared from the policy agenda. Our findings reveal that despite their material and cultural capital, many middle-class Black Caribbean parents find their high expectations and support for education thwarted by racist stereotyping and exclusion.
