89 results where found for «I Come Back»

Captive Quena (Quena cautiva)

Music piece by:
Claudio Durán Pardo
Testimony by:
Claudio Durán Pardo
Experience in:
Campamento de Prisioneros, Tres Álamos, September - December 1975
Tags:
« I first laid my hands on a quena when I was nine years old. It was resplendently fragile and lyrical. My passion for this instrument was immediate, or rather, the quena chose me. »
[...]
« Five years later, aged 14, I had already become the quena player of a quartet in ​​San Antonio. »
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South-Eastern Storm (La Sudestada)

Music piece by:
Poni Micharvegas
Testimony by:
Luis Alfredo Muñoz González
Experience in:
Campamento de Prisioneros Cuatro Álamos, late February 1975
Tags:
« While I was in solitary confinement in Cuatro Álamos, one day I noticed there was a large room at the end of the corridor, which, overnight, the dinos had filled with prisoners. »
[...]
« One afternoon, I heard a voice that stood out from all the others, a song and music I’d never heard before. It was a beautiful, strong and clear voice. The voice didn’t seem to come from the big room but rather a cell close to mine. »
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Tacit Song (Canción tácita)

Music piece by:
All the women present at that moment in Chacabuco
Testimony by:
Mónica García Cuadra
Experience in:
Campamento de Prisioneros Chacabuco, Summer of 1974
Tags:
« I am the daughter of a former political prisoner who spent a long time imprisoned at Chacabuco, among other places. I am Monica, a little 9-year-old girl who travelled with a heavy heart full of sadness to visit her father, Gerardo García Salas, held at the Chacabuco concentration camp. I am an only child and in my young life, he is my sole reference point and, in essence, my image of masculinity. »
[...]
« From the guard tower, the order was given for the comrades to come, and they appeared behind the bars that separated our lives, but never our purpose and meaning in life. With heartache and streaming tears, several prisoners began to appear, as well as the love and silent solidarity that vibrated and pulsated through those moments waiting for, anticipating the embrace, the looking directly into his eyes, making contact with the loved one’s heart, the touch of skin against skin among equals. »
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Three White Lilies (Tres blancos lirios)

Music piece by:
Unknown composer. This song probably relates to European early-years pedagogy.
Testimony by:
Domingo Lizama
Experience in:
Cárcel de Valdivia / Cárcel de Isla Teja, 9 October 1973
Tags:
« They arrested me at my workplace in October 1973 . I was 31 years old and worked as a porter at a logging business in Chumpullo, near Valdivia. »
[...]
« I would come up with religious songs. They would say: 'this guy with his past as a priest, he should stop this silly stuff'. »
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The Wall (La muralla)

Music piece by:
Nicolás Guillén (lyrics) and Quilapayún (music)
Testimony by:
Domingo Lizama
Experience in:
Cárcel de Valdivia / Cárcel de Isla Teja, 1973 - 1978
Tags:
« In prison, there was a guy who played the guitar. He cheered up the afternoons in the cell. We all sang with him. »
[...]
« For Christmas, we got permission for our wives and children to come to visit us. We sang 'Noche de Paz', 'Señora Doña María' and 'Arrorró mi niño'. »
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Luchín

Music piece by:
Víctor Jara
Testimony by:
anonymous
Experience in:
Cárcel de Valdivia / Cárcel de Isla Teja, September 1973
Tags:
« They said that once you got to the prison of Teja Island, you were safe. »
[...]
« Prison was a relief. We had food and water. There were six of us in my cell, academics and students. We began to become friends. »
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Let’s Break the Morning (Rompamos la mañana)

Music piece by:
René “Popeye” Cárdenas Eugenin
Testimony by:
María Soledad Ruiz Ovando
Experience in:
Campamento de Prisioneros Isla Dawson, 1973 - 1974
Tags:
« Music was very important for us (my mother Sylvia, my sister Alejandra and myself) while my dad, Daniel Ruiz Oyarzo, 'el Negro Ruiz', was imprisoned during the dictatorship, when Alejandra was seven and I was four. »
[...]
« Thus, the granddaughter and the great-granddaughter of ‘El Negro Ruiz’ sing together 'Let's break the morning with our heart...', and little by little they become acquainted with a story that they will undoubtedly teach to the future members of the family. »
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You Can Blame Me (Échame a mí la culpa)

Music piece by:
José Ángel Espinoza, aka Ferrusquillo
Testimony by:
Marcia Scantlebury
Experience in:
Campamento de Prisioneros Cuatro Álamos, June 1975
Tags:
« Mexican songs - and this one in particular - have always moved me. When I shared a cell with Miriam Silva, a young woman who belonged to the Communist Youth, arrested by the DINA when she was handing out leaflets on the street, we killed time in an organised fashion to keep ourselves from getting depressed and overcome by anxiety due to an unknown fate. »
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A Finger-Picked Cueca from a Solidary Companion (Cueca punteada de un solidario)

Music piece by:
Sergio Vesely
Testimony by:
Sergio Vesely
Experience in:
Campamento de Prisioneros Melinka, Puchuncaví, 1975
Tags:
« It is true that the hard experience of torture and prison unified us and at times even generated strong ties of friendship among the prisoners. »
[...]
« If the political constellation of the inmates was explosive, life inside a cell could become a psychological torment as bad or worse than the physical torture. Sectarianism and mistrust were common, and there were only a few people with whom one could talk about personal issues, without fearing that the whole party would know about it the next day. Weaknesses were not tolerated. »
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King Ñaca Ñaca (El rey Ñaca Ñaca)

Music piece by:
Sergio Vesely
Testimony by:
Sergio Vesely
Experience in:
Campamento de Prisioneros Melinka, Puchuncaví, 1975
Tags:
« 'Ñaca-ñaca' was an interjection we used at Camp Melinka whenever we wanted to signal and poke fun at any dark thought that might cross our minds. That may be why it seemed the ideal name to give to the paper maché puppet that played the role of the mean king in the puppet stories we performed to entertain the children who came to visit their captive fathers. »
[...]
« In this play, Ñaca-Ñaca’s guards – his soldiers – were the Puínes, which directly alluded to the barbed wire. It would have been difficult to make it any clearer: what we were doing was a staged and metaphorical enactment of our own story. And we did it with a good measure of optimism, as shown in the fact that at the end Ñaca-Ñaca loses his voice – that is, his power - and he loses his mind. Thus the captives become free. »
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