4 results where found for «Lana Sebastian»

Gigi the Ladies’ Man (Gigi l’amoroso)

Author:
Jacqueline Misrahi, Lana Sebastian and Paul Sebastian. Popularised by Dalida.
Testimony by:
Eduardo René Cuevas
Place & date:
Regimiento de Infantería Reforzada Nº 3, Los Ángeles (actual Regimiento de Infantería Nº 17), October - November 1973
Tags:
« This song was used while the Military Intelligence Service (SIM) subjected me to cruel torture at a clandestine torture centre in the southern Chilean city of Los Ángeles. »
[...]
« Jacqueline Misrahi, Lana Sebastian and Paul Sebastian. Popularised by Dalida. »
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Beloved Friend (Amado amigo)

Author:
Sergio Vesely
Testimony by:
Sergio Vesely
Place & date:
Campamento de Prisioneros Melinka, Puchuncaví, 1975
Tags:
« This song, written in my cell at the Puchuncaví Prison Camp, speaks to a friend and fellow prisoner; it could be any one of the thousands behind bars. »
[...]
« The lyrics contain metaphors that might be difficult to understand today because they constitute a cryptic language prisoners used to communicate with each other. Here are a few explanations: »
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Coplas of El Yopo (Coplas de El Yopo)

Author:
Unknown. Traditional Venezuelan song. Popularised in Chile by Isabel and Ángel Parra
Testimony by:
Carlos Muñoz
Place & date:
Campamento de Prisioneros, Tres Álamos, 1975 - 1976
Tags:
« A comrade whose last name was Saavedra (if I recall correctly) sung this song passionately. This song earned him the nickname of ‘El Yopo’ (also ‘chopo’), as is usual in popular culture. The tune was well-known in Chile, as sung by Ángel and Isabel Parra, who called it "Décimas del folklore venezolano" or "Coplas Venezolanas". It was one of the most popular songs in prison and was performed at many of our musical events. It was also sung at Ritoque and Puchuncaví. »
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King Ñaca Ñaca (El rey Ñaca Ñaca)

Author:
Sergio Vesely
Testimony by:
Sergio Vesely
Place & date:
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 crossed our minds. That may be why it seemed the ideal name to give to the papier 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. But Ñaca-Ñaca’s important role was more than that. The paper model was borrowed to perform the 'star role' in one of the cultural events we customarily staged every Friday. Events which, it should be pointed out, were attended only by captives and armed guards. It was a “Prisoners’ Show”, full of fantasy. »
[...]
« Ñaca-Ñaca  - the puppet - in his role as mean king, was certainly a third-class king, a dictator who enjoyed ridiculing his prisoners. These were none other than: Cinturón de Lana (Woolen Belt), Anillo de Metal (Metal Ring), Huesito (Little Bone) and Caballito de Mar (Seahorse). These were all allegorical figures that had great meaning for us as prime examples of the handicraft that came from the hands of our fellow prisoners. 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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