Friday, February 5, 2010
Thursday, February 4, 2010
de la Semana de la Cultura Camagüeyana
Hoy día 4 de febrero a las 8 y 3o de la noche en el Parque Ignacio Agramonte se presentará una Gala Homenaje dedicada a Patricio Ballagas, por los 90 años de su fallecimiento en la que participarán Idalgiza Salazar, Papito Garcia y la Trova Camagüeyana,.
La conducción y la dirección artística estará a cargo de Yuri del Río, quien además el día 5 en el Patio de la Oficina del Historiador de la Ciudad dirigirá la Gala Santa Cecilia, en homenaje a personalidades de distintos sectores de la provincia.
La conducción y la dirección artística estará a cargo de Yuri del Río, quien además el día 5 en el Patio de la Oficina del Historiador de la Ciudad dirigirá la Gala Santa Cecilia, en homenaje a personalidades de distintos sectores de la provincia.
Gaspar, El Lugareño
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Fotos/Blog Gaspar, El Lugareño (by Ileana Sánchez)Exposición "Orgullo, Compromiso, Responsabilidad.
Somos Patrimonio"
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Fotos/Blog Gaspar, El Lugareño (by Ileana Sánchez)Eusebio Leal ofreciendo una conferencia, en el Parque Ignacio Agramote
Ars Longa presentará, por primera vez en Cuba, El Mesías de Händel
(Juventud Rebelde). La primera puesta en Cuba del oratorio El Mesías, del destacado compositor alemán Georg Friedrich Händel, será la novedad del VIII Festival de Música Antigua Esteban Salas 2010, que tendrá lugar del 5 al 27 de febrero en la capital.Con una versión histórica, El Mesías se presentará en la Basílica Menor del Convento de San Francisco de Asís el sábado 27, a las 7:00 p.m., a cargo del Conjunto de Música Antigua Ars Longa y músicos invitados. (sigue)
Wednesday, February 3, 2010
Leonor la muñeca de trapo camagüeyana (creo que los lugareños hubieran preferido una segunda tortilla gigante)
Desde hoy y por una semana estará alzada por una grúa en la plaza de La Merced (de espaldas a la sonrisa burlona del Che), Leonor la muñeca de trapo que aspira a ser la más grande del mundo y quizás (también) la más fea. Imagino que Piedad ni se le hubiera acercado ...
Recuerdo hace mucho tiempo una tortilla gigante que cocinaron en la calle Martí, frente al Parque Agramonte, (en un sartén inmenso que construyeron para esa ocasión en los talleres de Cercha). La huevasón quedó salada, pero así y todo los lugareños hubieran preferido una segunda versión de aquella (que al menos era JAMA), a ser reconocidos hoy mundialmente por esta pieza de la (in)cultura popular.
Recuerdo hace mucho tiempo una tortilla gigante que cocinaron en la calle Martí, frente al Parque Agramonte, (en un sartén inmenso que construyeron para esa ocasión en los talleres de Cercha). La huevasón quedó salada, pero así y todo los lugareños hubieran preferido una segunda versión de aquella (que al menos era JAMA), a ser reconocidos hoy mundialmente por esta pieza de la (in)cultura popular.
Gaspar, El Lugareño
Tuesday, February 2, 2010
Ballet de Camagüey rinde homenaje a la ciudad y a su teatro Principal
El Ballet de Camagüey, interpretando Giselle, en gala homenaje por el aniversario 160 del Teatro Principal y la semana de la cultura, en Camagüey, el 1 de febrero del 2010. AIN Foto: Rodolfo Blanco Cue. (ver foto reportaje en Cubadebate)Camagüey Art Deco
Foto/Blog Gaspar, El Lugareno (by Johan Gotera)---------------------------------
Detalle del edificio estilo Art Deco que se encuentra ubicado
en la calle Martí, entre Lugareño y Cisneros.
Juana Bautista de la Candelaria Rodríguez, la más vieja del mundo
(Juventud Rebelde)Bayamo._La cubana Juana Bautista de la Candelaria Rodríguez festeja este martes su cumpleaños 125, edad que la convierte, presumiblemente, en la persona más longeva del planeta, aunque no se le ha reconocido. Juana de la Candelaria, atribuyó su larga existencia al aire puro del campo, la alimentación rica en viandas y carnes, y el corazón desde siempre repleto de amor para los semejantes. (sigue)
Monday, February 1, 2010
Entrevista en el show de blogtalkradio de Cubanarama
Comparto el audio de la entrevista que me hizo Marta Sosa anoche, de 9 a 11 p.m., en su show de blogtalkradio.
Aprovecho para recomendar que visiten su website www.blogtalkradio.com/cubanarama.
Gaspar, El Lugareño
Aprovecho para recomendar que visiten su website www.blogtalkradio.com/cubanarama.
Gaspar, El Lugareño
(siguiendo la noticia) Presentan en Camagüey el libro Sincretismo Cubano: Santero, ñáñigos, paleros y espiritistas
Fotos/Blog Gaspar, El Lugareño (Cortesía del P. Raúl Rodríguez Dago)-------------------------------------
El pasado jueves 28 de enero, por invitación de la Comisión Diocesana para la Cultura, el P. Raúl Rodríguez Dago, sacerdote de la diócesis de Santa Clara y colaborador de este blog, presentó su libro Sincretismo Cubano: Santero, ñáñigos, paleros y espiritistas. La presentación tuvo lugar en la Casa Diocesana de La Merced de la arquidiócesis de Camagüey.
A los interesados en adquirir el libro en Miami, pueden comunicarse con Reynel Rodríguez a través de su email: reynelrodriguez@hotmail.com
A los interesados en adquirir el libro en Miami, pueden comunicarse con Reynel Rodríguez a través de su email: reynelrodriguez@hotmail.com
Gaspar, El Lugareño
Bebo, Paquito y Sandoval junto a Chucho Valdés en Cubadebate
ver Chucho Valdés le dedica el Grammy a su abuela
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Listado completo de los ganadores en el Grammy del 2010
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Listado completo de los ganadores en el Grammy del 2010
Sunday, January 31, 2010
(Camagüey) XXI edición del Encuentro de Escritores Camagüeyanos
(Adelante) -La XXI edición del encuentro de escritores camagüeyanos tendrá lugar del 2 al 4 de febrero en la Biblioteca Provincial Julio Antonio Mella como parte de las actividades de la Semana de Cultura en Camagüey.
El evento, el más antiguo de su tipo en el país, contará con la presencia de alrededor de una veintena de escritores del patio. Por primera vez habrá un espacio dedicado a un artista de la plástica: Fidelio Ponce de León por el aniversario 115 de su nacimiento.
Esta edición estará dedicada al aniversario 85 del natalicio de los escritores Rolando Escardó y Rómulo Loredo, los que serán homenajeados con la exposición bibliográfica “Escardó en la memoria” y la conferencia del escritor y periodista Manuel Villabella “El teatro montuno de Loredo”, respectivamente. También se dedicará al aniversario 115 de Juan Torres Lasquetti a través de la conferencia” Un precursor de la historiografía regional: Lasquetti” y al 5to aniversario de la desaparición física de Luis Suardíaz.
La presentación de los libros “Una ciudad en el laberinto de la Ilustración de Marcos Tamame y “Los confines del Hacedor” de Jorge Santos serán las propuestas literarias de esta ocasión.
La cita de intercambio y debates de los escritores locales asumirá como actividades colaterales la conferencia de Juan Nicolás Padrón sobre literatura latinoamericana prevista a realizarse en la Universidad de Camagüey y conversatorios en el Café Literario y en la UNEAC.
El evento, el más antiguo de su tipo en el país, contará con la presencia de alrededor de una veintena de escritores del patio. Por primera vez habrá un espacio dedicado a un artista de la plástica: Fidelio Ponce de León por el aniversario 115 de su nacimiento.
Esta edición estará dedicada al aniversario 85 del natalicio de los escritores Rolando Escardó y Rómulo Loredo, los que serán homenajeados con la exposición bibliográfica “Escardó en la memoria” y la conferencia del escritor y periodista Manuel Villabella “El teatro montuno de Loredo”, respectivamente. También se dedicará al aniversario 115 de Juan Torres Lasquetti a través de la conferencia” Un precursor de la historiografía regional: Lasquetti” y al 5to aniversario de la desaparición física de Luis Suardíaz.
La presentación de los libros “Una ciudad en el laberinto de la Ilustración de Marcos Tamame y “Los confines del Hacedor” de Jorge Santos serán las propuestas literarias de esta ocasión.
La cita de intercambio y debates de los escritores locales asumirá como actividades colaterales la conferencia de Juan Nicolás Padrón sobre literatura latinoamericana prevista a realizarse en la Universidad de Camagüey y conversatorios en el Café Literario y en la UNEAC.
(Camagüey) El teatro Principal celebra sus 160 años
(Adelante)-El Teatro Principal de Camagüey celebrará un nuevo cumpleaños el próximo 2 de febrero. Más de un siglo de existencia pesa ya sobre sus muros y los directivos del centro preparan para la ocasión un amplio programa cultural. Las actividades iniciarán el día primero a las 6:00 p.m. con la inauguración de la “Exposición 1850” del artista Enrique Murgas Ríos y a las 10:00 p.m. la gala de apertura. El Ballet de Camagüey ofrecerá en la noche del martes la obra Giselle, bajo la dirección general Regina María Balaguer.
El humor también tendrá su espacio, los días 3,4 y 5 con el espectáculo “Deja que te cuente yo”, y la participación de Leonardo Santiesteban Díaz (Maraca) y Ruel Remedios Matamoros (Lindoro).
La presentación de un Programa Concierto por el Ballet Endedans pondrá punto final a este período de festejos por los 160 años del teatro, principal espacio cultural de la provincia.
El humor también tendrá su espacio, los días 3,4 y 5 con el espectáculo “Deja que te cuente yo”, y la participación de Leonardo Santiesteban Díaz (Maraca) y Ruel Remedios Matamoros (Lindoro).
La presentación de un Programa Concierto por el Ballet Endedans pondrá punto final a este período de festejos por los 160 años del teatro, principal espacio cultural de la provincia.
Saturday, January 30, 2010
Oikos
Sección Oikos, con fotos de Juan Carlos Agüero. Dedicada a mostrar la wildlife del Sur de la Florida, es el espacio green (cada sábado) del blog Gaspar, El Lugareño. Las fotos de Juan Carlos en el website Anhinga WildlifeFriday, January 29, 2010
Ley en el blog ... two "Vans"
click en la imagen
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Página web: Ilustración de Obras
blog: Circunloquios Cero
Página web: Ilustración de Obras
blog: Circunloquios Cero
Zu Galeria en la noche de hoy viernes ...
Foto/Blog Gaspar, El Lugareño-------------------------------------
This Friday, January 29, 2010 joins us for
a night of art, music and wine celebrating this year's first
Viernes Culturales!
8pm to 11pm
Zu Galeria Fine Arts
2248 SW 8th Street
Miami, Fl 33135
786-443-5872
Welcoming the The Miami Buena Vista - Biltmore Lions Club, who will be on hand to tell you more about their organization. Partial proceeds from tonight's sales to benefit their organization.
Caricature artist Aristide Pumariega will be painting live!
Our current exhibits, Destino: Photographs by Mayumi Hasegawa and Elvira de las Casas's
La Mujer del Güije are not to be missed!
Also exhibiting all new works by Astrid Alcayaga,
Karin Aldrey, Miguel Angel Baez, Julio Batista,
Helier Batista, Salvador Lorenzo, Lapitu, Noel Leon, Evelio Lecour,
Tony Nuñez, Marta Ramos, Candida Rodriguez, Santos, and Leonardo Severo.
Ceramics/Sculptures by Maru Antuñano, Dora Fiser, Liliana Folta and Roberto Wong.
Wine courtesy of Serendipity Wines
a night of art, music and wine celebrating this year's first
Viernes Culturales!
8pm to 11pm
Zu Galeria Fine Arts
2248 SW 8th Street
Miami, Fl 33135
786-443-5872
Welcoming the The Miami Buena Vista - Biltmore Lions Club, who will be on hand to tell you more about their organization. Partial proceeds from tonight's sales to benefit their organization.
Caricature artist Aristide Pumariega will be painting live!
Our current exhibits, Destino: Photographs by Mayumi Hasegawa and Elvira de las Casas's
La Mujer del Güije are not to be missed!
Also exhibiting all new works by Astrid Alcayaga,
Karin Aldrey, Miguel Angel Baez, Julio Batista,
Helier Batista, Salvador Lorenzo, Lapitu, Noel Leon, Evelio Lecour,
Tony Nuñez, Marta Ramos, Candida Rodriguez, Santos, and Leonardo Severo.
Ceramics/Sculptures by Maru Antuñano, Dora Fiser, Liliana Folta and Roberto Wong.
Wine courtesy of Serendipity Wines
Premio Literario Casa de las Américas 2010
La Habana, 28 ene (PL) Prensa Latina transmite a continuación la lista completa de los ganadores del 51 Premio Literario Casa de las Américas 2010 en las cinco categorías en competencia.
Poesía: Crónicas de muertes dudosas, de Bruno Di Benedetto (Argentina).
Menciones:
Las nuevas epopeyas, de Guillermo Rivera (Chile)
Carta natal al país de los locos (Poeta en Escocia), de Javier Alvarado (Panamá)
Antífona de las islas (Sinfonía poemática), de Manuel García Verdecia (Cuba)
Teatro: Al otro lado del mar, de Jorgelina Cerritos (El Salvador)
Menciones:
Barbarie, de Sergio Blanco (Uruguay)
Las dos caras de la moneda, de Cheddy Mendizábal Alvarez (Cuba)
Literatura caribeña en inglés o creole: Approaching Sabbaths, de Jennifer Rahim(Trinidad y Tobago).
Mención honorífica: I name me name, de Opal Palmer Adisa (Jamaica)
Literatura brasileña: Aprendiz de Homero, de Nélida Piñón
Menciones:
Operação Condor. O Seqüestro dos Uruguaios, de Luiz Cláudio Cunha
Memorias de un intelectual comunista, de Leandro Gonder.
Graciliano Ramos: um escritor personagem, de María Isabel Brunacci.
Premio Extraordinario Bicentenario de la Emancipación Hispanoamericana: Jugar con fuego. Guerra social y utopía en la independencia de América Latina, de Sergio Guerra Vilaboy (Cuba)
Premios honoríficos:
José Lezama Lima, de Poesía: El cristal entre la luz, de Manuel Orestes Nieto (Panamá).
José Maria Aguedas, de Narrativa: Tratado del amor clandestino, de Francisco Proaño (Ecuador)
Ezequiel Martínez Estrada, de Ensayo: Relatos de época: una cartografía de América Latina (1880-1920), de Adriana Rodríguez Pérsico (Argentina).
Poesía: Crónicas de muertes dudosas, de Bruno Di Benedetto (Argentina).
Menciones:
Las nuevas epopeyas, de Guillermo Rivera (Chile)
Carta natal al país de los locos (Poeta en Escocia), de Javier Alvarado (Panamá)
Antífona de las islas (Sinfonía poemática), de Manuel García Verdecia (Cuba)
Teatro: Al otro lado del mar, de Jorgelina Cerritos (El Salvador)
Menciones:
Barbarie, de Sergio Blanco (Uruguay)
Las dos caras de la moneda, de Cheddy Mendizábal Alvarez (Cuba)
Literatura caribeña en inglés o creole: Approaching Sabbaths, de Jennifer Rahim(Trinidad y Tobago).
Mención honorífica: I name me name, de Opal Palmer Adisa (Jamaica)
Literatura brasileña: Aprendiz de Homero, de Nélida Piñón
Menciones:
Operação Condor. O Seqüestro dos Uruguaios, de Luiz Cláudio Cunha
Memorias de un intelectual comunista, de Leandro Gonder.
Graciliano Ramos: um escritor personagem, de María Isabel Brunacci.
Premio Extraordinario Bicentenario de la Emancipación Hispanoamericana: Jugar con fuego. Guerra social y utopía en la independencia de América Latina, de Sergio Guerra Vilaboy (Cuba)
Premios honoríficos:
José Lezama Lima, de Poesía: El cristal entre la luz, de Manuel Orestes Nieto (Panamá).
José Maria Aguedas, de Narrativa: Tratado del amor clandestino, de Francisco Proaño (Ecuador)
Ezequiel Martínez Estrada, de Ensayo: Relatos de época: una cartografía de América Latina (1880-1920), de Adriana Rodríguez Pérsico (Argentina).
Thursday, January 28, 2010
Catrachos abuchearon a los presidentes de Dominicana, Costa Rica, al embajdor de los EUA y a la OEA ...
ver Aplausos y abucheos en investidura presidencial
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Información relacionada:
Lobo: "Seré el presidente para todos porque Honduras somos todos"
Micheletti: Un héroe tachado de golpista
Ultimo acto del expresidente Micheletti
Zelaya vivirá en La Romana, República Dominicana
-----------------------------------------------
Información relacionada:
Lobo: "Seré el presidente para todos porque Honduras somos todos"
Micheletti: Un héroe tachado de golpista
Ultimo acto del expresidente Micheletti
Zelaya vivirá en La Romana, República Dominicana
Wednesday, January 27, 2010
The 2010 State of the Union Address
Remarks by the President Obama in State of the Union Address (read full text)
A Brief History of Religion and the U.S. Census
This essay was originally published in 2008 as an appendix to the U.S. Religious Landscape Survey and was written by Anne Farris Rosen, Pew Research Center’s Forum on Religion & Public Life.
The U.S. Census Bureau has not asked questions about religion since the 1950s, but the federal government did gather some information about religion for about a century before that. Starting in 1850, census takers began asking a few questions about religious organizations as part of the decennial census that collected demographic and social statistics from the general population as well as economic data from business establishments. Federal marshals and assistant marshals, who acted as census takers until after the Civil War, collected information from members of the clergy and other religious leaders on the number of houses of worship in the U.S. and their respective denominations, seating capacities and property values. Although the census takers did not interview individual worshipers or ask about the religious affiliations of the general population, they did ask members of the clergy to identify their denomination – such as Methodist, Roman Catholic or Old School Presbyterian. The 1850 census found that there were 18 principal denominations in the U.S.
The same basic questions on religious institutions were included in the 1860 and 1870 censuses. In 1880, census takers started collecting more in-depth information from religious leaders on topics ranging from average worship attendance to church income, expenditures and debt. The scope of inquiry about religion was expanded again in 1890, when census takers gathered information about the number of ministers in each denomination. Classifications for the denominations also were more detailed. The reported number of denominations in the 1890 census totaled 145, most grouped into 18 families.
There were no other significant changes in data collection on religious bodies until 1902, when the U.S. Census Bureau was established as a permanent government agency and census officials decided to separate some data collection from the regular decennial census. This led to the statutory creation of the Census of Religious Bodies, which began in 1906 as a stand-alone census to be taken every 10 years.
The first Census of Religious Bodies, which was conducted through questionnaires mailed to religious leaders, asked many of the same questions as the 1890 census did, plus added a few new questions. It included, for example, questions on the year the congregations were established; amount of congregational debt; language in which services were conducted; number of ministers and their salaries; number of congregation-operated schools, teachers, scholars and officers; and demographic characteristics of congregation members, such as gender. As in the past, census collectors relied on denominational officers to supply the information.
“As its name implies, this is a census of the religious organizations in the United States rather than of individuals classified according to their religious affiliation,” the Census Bureau explained in its report on the 1906 Census of Religious Bodies. The 1906 Census of Religious Bodies was the most thorough compilation of religious organizations to date. It reported a total of 186 denominations, most grouped into 27 families. One reason for the increased number of denominations since 1890 was the influx of immigrants to America.
The Census of Religious Bodies was conducted every 10 years until 1946. The 1936 Census of Religious Bodies was the last one published, however, because the U.S. Congress failed to appropriate money either to tabulate or to publish the information collected in the 1946 census. By 1956, Congress had discontinued the funding for this census altogether.
The unpublished results of the Census of Religious Bodies in 1946 and its ultimate demise in 1956 stemmed in part from a growing public debate over the propriety, merit and feasibility of the Census Bureau asking questions about religion. During the 1950s, religious groups, civil liberty groups, social scientists and even the Census Bureau’s own staff were sharply divided over the issue. Those opposed to including questions on religion had concerns about the protection of religious liberty and privacy rights, and whether the government was overstepping the constitutional boundaries separating church and state. Those who favored including questions on religion felt there was some value in learning about people’s religious affiliations in states and localities, and that it could help religious leaders in planning for future building programs and activities.
There was a concerted campaign by researchers, some leaders in the Catholic Church and Census Bureau Director Robert W. Burgess, an economist and statistician, to include a “What is your religion?” question in the 1960 Census of Population. But Burgess eventually decided against it after receiving vocal opposition from some religious and civil liberties groups. “[A]t this time a considerable number of persons would be reluctant to answer such a question in the [c]ensus where a reply is mandatory,” Burgess stated in 1957 when he agreed not to include a question on religion. “Under the circumstances, it was not believed that the value of the statistics based on this question would be great enough to justify overriding such an attitude. Cost factors were also a consideration.” Burgess said the decision did not preclude the inclusion of a question on religion in a future census.
Neither Burgess’ decision nor the discontinuation of the Census of Religious Bodies signaled the complete end to data collection on religion by the Census Bureau, however. In 1957, the Census Bureau included a few questions on religious affiliation in its Current Population Survey, the nation’s primary source of information on America’s labor force. This marked the first time that individuals rather than religious leaders were asked about their religious affiliation in a census. Individuals’ religious affiliations were classified into major faith traditions, other religions, no religion and religion not reported. Because respondents were classified by age, race, gender and education, the Census Bureau was able to produce a set of tables showing intermarriage, fertility, employment, income, urban residence and education among various religious faiths. Several reports from this data were originally planned for publication, but the Census Bureau ultimately released only a short pamphlet that included some of the information from the cross-referenced tables.
In the 1960s and 1970s, the Census Bureau again considered a number of requests from individuals and organizations to include a question on religion in the regular decennial census. The Census Bureau, however, decided the question would not be included in the 1970 census because it felt the question would “infringe upon the traditional separation of church and state.”
By the mid-1970s, the issue arose again and was discussed at public meetings held in cities around the nation about the Census Bureau’s plans. Proponents of including a question on religion stressed the importance of religion in American life and noted that a question on religion was included in the censuses of other countries, such as Canada and Australia.
However, the Census Bureau director at that time, Vincent P. Barabba, announced in April 1976 that a question on religion would not be included. “The decision not to add this question is based essentially on the fact that asking such a question in the decennial census, in which replies are mandatory, would appear to infringe upon the traditional separation of church and [s]tate,” according to a 1976 press release drafted by the Census Bureau. “Regardless of whether this perception is legally sound, controversy on this very sensitive issue could affect public cooperation in the census and thus jeopardize the success of the census.”
Barabba’s decision was reinforced in October 1976 when Congress enacted a law containing a number of amendments to the basic census law, including a prohibition against any mandatory question concerning a person’s “religious beliefs or to membership in a religious body.”
Since then, the Census Bureau has been allowed to ask questions about religious practices only on a voluntary basis in some population and household surveys, but it has not opted to do so. The only information the Census Bureau now collects and publishes about religion and religious bodies is county-by-county economic data on places of worship and other establishments operated by religious organizations. This information is included in an annual series on County Business Patterns that reports on most of the nation’s economic activity. The Census Bureau also publishes information about religious bodies and religious affiliation in the Statistical Abstract of the United States, but this information is derived and reprinted from nongovernmental survey organizations, such as the Yearbook of American and Canadian Churches and The American Religious Identification Survey, which are not related to the Census Bureau.
The U.S. Census Bureau has not asked questions about religion since the 1950s, but the federal government did gather some information about religion for about a century before that. Starting in 1850, census takers began asking a few questions about religious organizations as part of the decennial census that collected demographic and social statistics from the general population as well as economic data from business establishments. Federal marshals and assistant marshals, who acted as census takers until after the Civil War, collected information from members of the clergy and other religious leaders on the number of houses of worship in the U.S. and their respective denominations, seating capacities and property values. Although the census takers did not interview individual worshipers or ask about the religious affiliations of the general population, they did ask members of the clergy to identify their denomination – such as Methodist, Roman Catholic or Old School Presbyterian. The 1850 census found that there were 18 principal denominations in the U.S.
The same basic questions on religious institutions were included in the 1860 and 1870 censuses. In 1880, census takers started collecting more in-depth information from religious leaders on topics ranging from average worship attendance to church income, expenditures and debt. The scope of inquiry about religion was expanded again in 1890, when census takers gathered information about the number of ministers in each denomination. Classifications for the denominations also were more detailed. The reported number of denominations in the 1890 census totaled 145, most grouped into 18 families.
There were no other significant changes in data collection on religious bodies until 1902, when the U.S. Census Bureau was established as a permanent government agency and census officials decided to separate some data collection from the regular decennial census. This led to the statutory creation of the Census of Religious Bodies, which began in 1906 as a stand-alone census to be taken every 10 years.
The first Census of Religious Bodies, which was conducted through questionnaires mailed to religious leaders, asked many of the same questions as the 1890 census did, plus added a few new questions. It included, for example, questions on the year the congregations were established; amount of congregational debt; language in which services were conducted; number of ministers and their salaries; number of congregation-operated schools, teachers, scholars and officers; and demographic characteristics of congregation members, such as gender. As in the past, census collectors relied on denominational officers to supply the information.
“As its name implies, this is a census of the religious organizations in the United States rather than of individuals classified according to their religious affiliation,” the Census Bureau explained in its report on the 1906 Census of Religious Bodies. The 1906 Census of Religious Bodies was the most thorough compilation of religious organizations to date. It reported a total of 186 denominations, most grouped into 27 families. One reason for the increased number of denominations since 1890 was the influx of immigrants to America.
The Census of Religious Bodies was conducted every 10 years until 1946. The 1936 Census of Religious Bodies was the last one published, however, because the U.S. Congress failed to appropriate money either to tabulate or to publish the information collected in the 1946 census. By 1956, Congress had discontinued the funding for this census altogether.
The unpublished results of the Census of Religious Bodies in 1946 and its ultimate demise in 1956 stemmed in part from a growing public debate over the propriety, merit and feasibility of the Census Bureau asking questions about religion. During the 1950s, religious groups, civil liberty groups, social scientists and even the Census Bureau’s own staff were sharply divided over the issue. Those opposed to including questions on religion had concerns about the protection of religious liberty and privacy rights, and whether the government was overstepping the constitutional boundaries separating church and state. Those who favored including questions on religion felt there was some value in learning about people’s religious affiliations in states and localities, and that it could help religious leaders in planning for future building programs and activities.
There was a concerted campaign by researchers, some leaders in the Catholic Church and Census Bureau Director Robert W. Burgess, an economist and statistician, to include a “What is your religion?” question in the 1960 Census of Population. But Burgess eventually decided against it after receiving vocal opposition from some religious and civil liberties groups. “[A]t this time a considerable number of persons would be reluctant to answer such a question in the [c]ensus where a reply is mandatory,” Burgess stated in 1957 when he agreed not to include a question on religion. “Under the circumstances, it was not believed that the value of the statistics based on this question would be great enough to justify overriding such an attitude. Cost factors were also a consideration.” Burgess said the decision did not preclude the inclusion of a question on religion in a future census.
Neither Burgess’ decision nor the discontinuation of the Census of Religious Bodies signaled the complete end to data collection on religion by the Census Bureau, however. In 1957, the Census Bureau included a few questions on religious affiliation in its Current Population Survey, the nation’s primary source of information on America’s labor force. This marked the first time that individuals rather than religious leaders were asked about their religious affiliation in a census. Individuals’ religious affiliations were classified into major faith traditions, other religions, no religion and religion not reported. Because respondents were classified by age, race, gender and education, the Census Bureau was able to produce a set of tables showing intermarriage, fertility, employment, income, urban residence and education among various religious faiths. Several reports from this data were originally planned for publication, but the Census Bureau ultimately released only a short pamphlet that included some of the information from the cross-referenced tables.
In the 1960s and 1970s, the Census Bureau again considered a number of requests from individuals and organizations to include a question on religion in the regular decennial census. The Census Bureau, however, decided the question would not be included in the 1970 census because it felt the question would “infringe upon the traditional separation of church and state.”
By the mid-1970s, the issue arose again and was discussed at public meetings held in cities around the nation about the Census Bureau’s plans. Proponents of including a question on religion stressed the importance of religion in American life and noted that a question on religion was included in the censuses of other countries, such as Canada and Australia.
However, the Census Bureau director at that time, Vincent P. Barabba, announced in April 1976 that a question on religion would not be included. “The decision not to add this question is based essentially on the fact that asking such a question in the decennial census, in which replies are mandatory, would appear to infringe upon the traditional separation of church and [s]tate,” according to a 1976 press release drafted by the Census Bureau. “Regardless of whether this perception is legally sound, controversy on this very sensitive issue could affect public cooperation in the census and thus jeopardize the success of the census.”
Barabba’s decision was reinforced in October 1976 when Congress enacted a law containing a number of amendments to the basic census law, including a prohibition against any mandatory question concerning a person’s “religious beliefs or to membership in a religious body.”
Since then, the Census Bureau has been allowed to ask questions about religious practices only on a voluntary basis in some population and household surveys, but it has not opted to do so. The only information the Census Bureau now collects and publishes about religion and religious bodies is county-by-county economic data on places of worship and other establishments operated by religious organizations. This information is included in an annual series on County Business Patterns that reports on most of the nation’s economic activity. The Census Bureau also publishes information about religious bodies and religious affiliation in the Statistical Abstract of the United States, but this information is derived and reprinted from nongovernmental survey organizations, such as the Yearbook of American and Canadian Churches and The American Religious Identification Survey, which are not related to the Census Bureau.
cubanas en los muñequitos americanos ...
(cinefilo.es). La acción de Tiana y el Sapo (The Princess and the Frog) el largometraje de animación número 49 de Walt Disney Pictures, transcurre en Nueva Orleans, la tierra del jazz, el carnaval, el vudú y el gumbo. Con todos estos elementos, Randy Newman, colaborador habitual de Disney/Pixar y ganador de un Oscar por Monstruos, S.A. y de varios premios Grammy, creó una banda sonora que incluye jazz, gospel, blues y zydeco (la música de los criollos de Luisiana).
Según nos informa mediante nota de prensa la Disney española, el doblaje español de la película ya ha terminado. Para interpretar en castellano las increíbles canciones de la banda sonora original, se ha elegido un reparto de artistas españoles y cubanos que no dejará indiferente a nadie.
Para las canciones que interpreta Tiana (la impresionante Anika Noni Rose en la versión original), se ha elegido a la jovencísima cantante cubana Chila Lynn, de dieciocho años de edad, que canta “Ya llegaré” (Almost there); “Si humano fuera ya” (When we’re human) junto con Álex Ubago y King Africa; y “Hay que saber llegar al fondo” (Dig a Little deeper) con Omara Portuondo. Por último interpreta el tema “Bienvenidos a Nueva Orleans” (prólogo y final). Chila Lynn procede de una familia con gran tradición musical, y ha participado en conciertos junto a Pablo Milanés. Actualmente está trabajando en su primer disco. (sigue)
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