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Italian interview - Brigida Ely
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In this interview, Brigida Ely discusses her difficult decision to leave her family in Italy in order to marry in Canada. She describes her childhood in Italy, the journey to Canada, and life in Toronto. Mrs. Ely was born in 1899 in a small town not far from Genoa. She came from a large family of eight children. Mrs. Ely describes how her sister
Show moreIn this interview, Brigida Ely discusses her difficult decision to leave her family in Italy in order to marry in Canada. She describes her childhood in Italy, the journey to Canada, and life in Toronto. Mrs. Ely was born in 1899 in a small town not far from Genoa. She came from a large family of eight children. Mrs. Ely describes how her sister had immigrated to Canada first and was able to find a husband for her - a customer at the fruit store she ran. Mrs. Ely explains that her father preferred she not leave for Canada since she was the youngest in the family and was expected to take care of the parents as they aged. However, her mother was concerned that she was not married at twenty-five years of age, and she took comfort in knowing that her daughter would not be alone in Canada. Mrs. Ely discusses the immigration process, which included a physical exam prior to departure and a long journey to Halifax by ship, followed by train to Toronto. Mrs. Ely was married sixteen days after her arrival. Her husband had arrived in 1920 and was originally from Abruzzo, Italy. For two and a half years they lived with her sister above the fruit store, and then in 1927, they bought a house in the Dufferin and Rogers area in Toronto. Mrs. Ely never worked outside of the home.
Dans cette entrevue, Brigida Ely raconte comment elle a quitt sa famille en Italie pour venir se marier au Canada. Ce ntait pas une dcision facile. Elle dcrit son enfance en Italie, le voyage pour se rendre au Canada et la vie Toronto. Mme Ely est ne en 1899 dans une petite ville pas loin de Gnes. Elle vient dune famille nombreuse de huit enfants. La sur de Mme Ely tait dj au Canada et parmi les clients qui frquentaient le magasin de fruits o elle travaillait, elle a trouv un mari pour sa sur. Mme Ely explique que son pre voulait quelle reste en Italie car elle tait la plus jeune et elle tait cense soccuper de ses parents durant leur vieillesse. Mais sa mre se faisait du souci parce quelle ntait pas encore marie vingt-cinq ans et elle savait que sa fille ne serait pas seule au Canada. Mme Ely dcrit le processus dimmigration qui comprend un examen mdical avant le dpart, un long voyage en bateau jusqu Halifax et le voyage par train jusqu Toronto. Mme Ely sest marie seize jours aprs son arrive. Son mari est arriv en 1920 et il tait originaire de la ville dAbruzzo (Italie). Pendant deux ans et demi, ils vivaient avec sa sur au-dessus du magasin et puis en 1927, ils ont achet une maison dans la rgion de Dufferin et Rogers Toronto. Mme Ely na jamais travaill lextrieur de la maison.
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1977-07-12
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Italian interview - Chiara Iannarelli
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In this interview, Chiara Iannarelli describes her life in Italy, her love of singing and long-time involvement in church choral groups, and her decision to come to Canada. Mrs. Iannarelli was born in Abruzzo, Italy in a village of 11,000 people. She lived in a two-room house along with her parents and four siblings. She earned a living by working
Show moreIn this interview, Chiara Iannarelli describes her life in Italy, her love of singing and long-time involvement in church choral groups, and her decision to come to Canada. Mrs. Iannarelli was born in Abruzzo, Italy in a village of 11,000 people. She lived in a two-room house along with her parents and four siblings. She earned a living by working twelve-hour days in a brick factory. Mrs. Iannarelli fondly reminisces about celebrations she enjoyed in Italy, such as the Festa of Santa Lucia and Festa di San Rocco, which were opportunities for people to get together, enjoy special music and engage in organized activities, including bike and horse races between villages. She also describes her lifelong enjoyment of singing and participating in choral groups. Mrs. Iannarelli had a son out of wedlock. She describes the pain she felt after her father did not speak to her for nineteen years, as well as her eventual reunion with him prior to his death. Mrs. Iannarelli's son eventually married and immigrated to Canada with his wife. After eleven years in Italy without him, she decided to join her son in Canada. She stayed with her son and his wife following her arrival, and later purchased a home of her own. At the time of the interview she had been in Canada for twenty-seven years.
Dans cette entrevue, Chiara Iannarelli dcrit sa vie en Italie, son amour de la chanson, sa participation dans les chorales de lglise pendant des annes, et sa dcision de venir au Canada. Mme Iannarelli est ne Abruzo, un village italien de 11,000 personnes. Elle vivait dans une maison de deux-pices avec ses parents et ses quatre frres et surs. Elle travaillait dans une fabrique de briques pour gagner sa vie. Mme Iannarelli se souvient avec nostalgie des clbrations en Italie, la Festa de San Lucia et la Festa di San Rocco o les gens pouvaient se rencontrer, couter de la musique et participer des activits telles que les courses de vlo ou de chevaux entre les villages. Elle raconte comment elle a toujours eu une passion pour la chanson et voque sa participation dans les groupes de chorale. Mme Iannarelli a eu un fils sans tre marie. Son pre a refus de lui parler pendant dix-neuf ans et cela la beaucoup affecte mais elle ajoute quils se sont revus avant sa mort. Le fils de Mme Iannarelli sest mari et a immigr au Canada avec son pouse. Aprs avoir pass onze ans en Italie, loin de son fils, elle a dcid de venir le rejoindre au Canada. Elle est reste avec son fils et sa femme aprs son arrive mais elle sest ensuite achet une maison. Au moment de lentrevue, cela faisait vingt-sept ans quelle tait au Canada.
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1980-06-04
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Robin Blaser: Sacred Geography Series, Simon Fraser University, Oct. 22, 1976
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Tape begins with Blaser discussing the need to find a vocabulary fitting for investigation of 'the primary world'. Homer & Hesiod & the defense of divinity in the social world. Hesiod as a progression over Homer, Hesiod touted as the more abstract of the two writers. Blaser agrees but with distinct reservations, which he explains. Structure of the
Show moreTape begins with Blaser discussing the need to find a vocabulary fitting for investigation of 'the primary world'. Homer & Hesiod & the defense of divinity in the social world. Hesiod as a progression over Homer, Hesiod touted as the more abstract of the two writers. Blaser agrees but with distinct reservations, which he explains. Structure of the Illiad. Its narrative, its core story & its engaging formula. Pound & Olson are mentioned as inheritors of the Illiad's formula, it's a literary tradition utilized to maintain that which the culture must remember "in order to continue". Preface to Plato by Havelock & the attempt to defeat poetry. Blaser utilizes Havelock's book to examine the didactic nature of Homer & Hesiod in the transmission of social knowledge, publi usage & private habit. Havelock's outline of the Illiad. Student presentation dealing with descriptive & connective phrasing, as well as the meter of the Illiad. Outline of the Illiad again, with scant commentary of Blaser's part. Poetry as the transmission of social knowledge. Meaning & the interplay with the existing social structure. Plato wanted to remove the poet for such a powerful position in society & place the philosopher in such a role. Examination of the work of Hesiod, specifically the first 13C lines, Hymns to the Muses. Here we find, for the first time in the history of the West, the poet's view of himself, his profession & what it means. Blaser feels that Hesiod's Hymns teach History & Prophecy, they also teach morality & philosophy. This is the poet's vital social role. The creation of a realm of belief. How such a realm came to be is a major element of .Hesiod's work. This is the creation of a mythology. The mythology of the ancient world, that of Olympia, & its central link to poetry. Hesiod's "rationalization of world history", the nation is explored by the seminar. Side one ends, unfortunately cutting Blaser off in mid-sent. Tape cuts in, picking up where Side one left off. Continuatio of investigation of the poetic process with supplementation froir Havelock text. Hesiod's description of the Muses. Havelock & Hesiod's catalogue of the nine Muses. This discussion moves into the area of the segmentized educational system perfected by the 5th century B.C. Greeks & still haunting us to this very day. A look at the principles of the poetic which exists in our modern lives. Definitions of "reason" & "subject" which themat-ically structure contemporary perspectives. Marcuses Reason & Revolution, especially the Preface, is utilized at this point. The rejection of the contradiction in the search for synthesi which results in a return to the subject, Blaser views this as an enormous distortion of the real. Marcuse desires a system of thought by negation. Negation as a positive act, it comes far closer to a reality than the world of figures & facts ever could. Obviously Blaser elaboratesiion this notion. The "experience" of poetry. Also a reference to Spicer & his use of the "primary". The poet who stresses the "primary" battles against the ideology of factual language, out of logical & into experiential form. The search for an authentic language, a common element. Robert Duncan's objections to this are mentioned & briefly addressed. Blaser stresses that "ideas" are not being disregarde rather they are being re-positioned. Charles Olson's letter to Elaine Finstein (May 1959). Blaser gives background information & then goes on to read the letter. The letter is a response to general questions on poetics & more specific queries on the use of the image. Blaser peppers his reading of the letter with extremely relevant commentary. Olson letter continues, as does Blaser's commentary. The peripheral role given to poetry in the modern world is a victory of the logical. Blaser, quite rightly, feels that the logical must be resisted & poetry returned to its central social role. Side two ends.
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Date
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1976-10-22
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Non a la Guerre Civile
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LE PEUPLE DE FRANCE NE VEUT PAS DU CHAOS NI DE L'AVENTURE/ IL VEUT LA PAIX/ IL DIT: NON A LA GUERRE CIVILE/ APPUYEZ L'ACTION DU GENERAL DE GAULLE/ U.D.V.°/ XI°/ 5 rue Rochebrune
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ILS SONT IGNOBLES!
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ILS SONT IGNOBLES!/ Les provocateurs révolutionnaires, qui n'ont plus rien à voir avec le mouvement étudiant, exploitent de la façon la plus SCANDALEUSE et la plus IGNOBLE le malheureux accident de Meulan./ Ils se moquent de la vérité établie par tous les témoignages, et accumulent les mensonges les plus révoltants./ Leurs violences gratuites, la
Show moreILS SONT IGNOBLES!/ Les provocateurs révolutionnaires, qui n'ont plus rien à voir avec le mouvement étudiant, exploitent de la façon la plus SCANDALEUSE et la plus IGNOBLE le malheureux accident de Meulan./ Ils se moquent de la vérité établie par tous les témoignages, et accumulent les mensonges les plus révoltants./ Leurs violences gratuites, la bassesse de leurs procédés, achèvent d'exaspérer tous les Français./ CES INDIVIDUS SONT DANGEREUX/ NE SOYEZ PAS COMPLICE DE LEUR FOLIE CRIMINELLE/ C.D.R. 5, rue de Solférino - PARIS 7e
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