“这不是地下;“这是高地”:危地马拉的玛雅语嘻哈、文化韧性和青年教育

IF 0.4 3区 社会学 0 FOLKLORE
Elizabeth R. Bell
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引用次数: 9

摘要

摘要:目前在危地马拉阿提特兰湖周围兴起的玛雅嘻哈音乐试图通过玛雅语言的歌词以及对玛雅历史文本的引用,如Popol Wuj和Chilam Balam,来教育玛雅青年了解他们的文化。这种音乐类型结合了祖先的当地知识,通过前哥伦比亚文本和圣火仪式获得,以及流行音乐,吸引了玛雅青年,否则他们可能很少接受关于自己玛雅文化的正式教育。通过在嘻哈中使用讲故事的方式,这些歌曲通过文本及其背景的结合来解读意义,使玛雅青年能够反思和批判性地思考他们的社会、经济和文化环境。MC Tz'utu Kan和Balam Ajpu组合制作的Maya嘻哈音乐将一种国际音乐形式改编为当地背景,这是全球嘻哈特有的特征,它表明了文化的韧性,颠覆了传统的权力结构,并为被剥夺权利的年轻人提供了行使代理权的机会。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
“This Isn’t Underground; This Is Highlands”: Mayan-Language Hip Hop, Cultural Resilience, and Youth Education in Guatemala
Abstract: The Maya hip hop scene that is currently growing around Lake Atitlán, Guatemala seeks to educate Maya youth about their culture by way of lyrics in Mayan languages as well as references to historical Maya texts such as the Popol Wuj and the Chilam Balam. This musical genre combines ancestral local knowledge, accessed by way of pre-Colombian texts and sacred fire ceremonies, with popular music in a manner that attracts Maya youth who may otherwise receive little formal education about their own Maya culture. Through the use of storytelling in hip hop, these songs construe meaning through a combination of the text and their context, empowering Maya youth to reflect upon and critically consider their social, economic, and cultural milieu. By adapting an international music form to a local context, a characteristic endemic to hip hop across the globe, Maya hip hop produced by MC Tz’utu Kan and the group Balam Ajpu is an indicator of a cultural resilience that subverts traditional power structures and offers otherwise disenfranchised youth an opportunity to exercise agency.
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来源期刊
CiteScore
0.60
自引率
0.00%
发文量
1
期刊介绍: The Journal of Folklore Research has provided an international forum for current theory and research among scholars of traditional culture since 1964. Each issue includes topical, incisive articles of current theoretical interest to folklore and ethnomusicology as international disciplines, as well as essays that address the fieldwork experience and the intellectual history of folklore and ethnomusicology studies. Contributors include scholars and professionals in additional fields, including anthropology, area studies, communication, cultural studies, history, linguistics, literature, performance studies, religion, and semiotics.
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