Tuesday, December 26, 2017
Monday, December 25, 2017
Sunday, December 24, 2017
Wednesday, December 20, 2017
Sunday, December 17, 2017
Wednesday, December 13, 2017
SPEAKER SILENCED: TOOOOOMAAAAAA!
BUZZ: BUZZ: SPEAKER SILENCED
It was clearly stated in her schedule. In fact, it was the only public event for that day. New York City Council Speaker Melissa Mark-Viverito would speak at the street co-naming for Richie Pérez at 1 p.m. on Dec. 3 at East 172nd Street and Ward Avenue in the Bronx.
But the bona fide activists for justice that are comrades and disciples of the late Richie Pérez were not having any of Melissa’s posturing. “We didn’t want her there and definitely didn’t want to hear her speak,” a bochinchera said. “Her sitting on the Right to Know Act is disrespectful to Richie’s life’s work against police brutality,” another bochinchera told me. The Right to Know Act is a legislative package before the New York City Council that aims to protect the civil and human rights of New Yorkers while promoting communication, transparency and accountability in everyday interactions between the NYPD and the public.
Various bochincheras with whom B&B spoke said Melissa’s council adviser Erica Gonzalez was informed that “we didn't want her to speak.” Organizers of the street naming event were led to believe that the speaker would not be presente. “When she showed up, there was some scrambling,” another bochinchera said. “Erica was told that Melissa could speak, but that she should expect some of the justice warriors to call her out for killing the Right to Know.”
There was an in-your-face response from Erica to one of the organizers. “Melissa joined in the verbal assault,” a bochinchera told me. Under those terms, Melissa opted not to speak. Which leads me to speculate that Melissa, who’s used to having her way, was so pissed off that she took it out on City Hall press corps by banning them from the council side of the building.
I do know that all the women that I spoke with separately opined that if Richie were alive, he’d be denouncing Melissa. It appears the speaker has lost her activista credentials with these neoyorquinos.
Bochinche & Buzz is Gerson Borrero's weekly column of exclusive scoops and insider gossip. Remember, gente, it's all bochinche until it's confirmed.
It was clearly stated in her schedule. In fact, it was the only public event for that day. New York City Council Speaker Melissa Mark-Viverito would speak at the street co-naming for Richie Pérez at 1 p.m. on Dec. 3 at East 172nd Street and Ward Avenue in the Bronx.
But the bona fide activists for justice that are comrades and disciples of the late Richie Pérez were not having any of Melissa’s posturing. “We didn’t want her there and definitely didn’t want to hear her speak,” a bochinchera said. “Her sitting on the Right to Know Act is disrespectful to Richie’s life’s work against police brutality,” another bochinchera told me. The Right to Know Act is a legislative package before the New York City Council that aims to protect the civil and human rights of New Yorkers while promoting communication, transparency and accountability in everyday interactions between the NYPD and the public.
Various bochincheras with whom B&B spoke said Melissa’s council adviser Erica Gonzalez was informed that “we didn't want her to speak.” Organizers of the street naming event were led to believe that the speaker would not be presente. “When she showed up, there was some scrambling,” another bochinchera said. “Erica was told that Melissa could speak, but that she should expect some of the justice warriors to call her out for killing the Right to Know.”
There was an in-your-face response from Erica to one of the organizers. “Melissa joined in the verbal assault,” a bochinchera told me. Under those terms, Melissa opted not to speak. Which leads me to speculate that Melissa, who’s used to having her way, was so pissed off that she took it out on City Hall press corps by banning them from the council side of the building.
I do know that all the women that I spoke with separately opined that if Richie were alive, he’d be denouncing Melissa. It appears the speaker has lost her activista credentials with these neoyorquinos.
Bochinche & Buzz is Gerson Borrero's weekly column of exclusive scoops and insider gossip. Remember, gente, it's all bochinche until it's confirmed.
Saturday, December 2, 2017
UN COMPROMISO: NO MOLESTAR LOS INDOCUMENTADOS RESPETUOSOS DE LA LEY Y CERO SANTUARIO PARA DELIN
Willie Colón
Los demócratas están apretando nuestro "botón Latino" para indignarnos y que luchemos para volverlos al poder. Harán todo lo posible para confundirnos y todos los demás, para hacernos creer que inmigrante es el sinónimo de “criminal”. Los demócratas necesitan que odiemos a los blancos y que los blancos nos odian para usarnos en su empeño de volver de nuevo en el poder.
Nos achacan al asesino Jose Ines Garcia Zárate, de 45 años, quien ha sido expulsado cinco veces y tiene 7 condenas previas y lo declaran como una victoria para los latinos, especialmente los inmigrantes.
Se desdibuja la línea de modo que estaremos condenados al ostracismo y puedan "venir a nuestro rescate."
No me importa una mierda qué origen étnico o color es él. Con sus priores delitos y esa endeble defensa, no debería haber sido absuelto. Él es el O.J. Simpson Latino.
Debemos dejar constancia de que no queremos ser utilizados como escudo para los latinos delincuentes o cualquier otra provenencia.
No queremos estas personas viviendo entre nosotros para victimar de nuestra comunidad.Tenemos que negociar y dialogar. Queremos que el gobierno trate delincuentes de todas las razas y grupos étnicos por igual. Ningún santuario para criminales violentos, traficantes de drogas, traficantes de seres humanos y similares.
Latinos respetuosos de la ley no deben ser amenazados con la deportación cuando buscan atención médica, informe de un incidente a las autoridades, o hagan contacto con el gobierno en sus vidas cotidianas.
Constitucionalmente, no existe ninguna ley que requiere un ciudadano producir alguna identificación, a menos que haya cometido un delito o cae bajo *sospecha razonable*. Recuerden ciudadano Latinos que se si permitimos estos registro le damos licencia a las autoridades de interferir con cualquier persona que parezca un inmigrante. Y solo se tendrían que disculpar por el error.
Los ciudadanos latinos deben solidaridarses para llegar a un compromiso que suprimiría las ciudades santuario para los delincuentes y tener una política de no molestar los indocumentados respetuosos de la ley.
Este es un gran cambio de política para ambos lados, pero de eso se trata la negociación. De esta manera hemos repuesto los buenos que están trabajando y contribuyendo y podemos deshacernos de los malos.
La ironía más grande de las Ciudades Santuarias es que dan a los criminales indocumentados más derechos que a los ciudadanos de los Estados Unidos.
La ironía más grande de las Ciudades Santuarias es que dan a los criminales indocumentados más derechos que a los ciudadanos de los Estados Unidos.
NO SANTUARIO PARA DELINCUENTES, CRIMINALES O FUGITIVOS DE LA JUSTICIA.
A COMPROMISE: HANDS OFF PEACEFUL WORKING UNDOCUMENTED & NO SANCTUARY FOR CRIMINALS, FELONS, OR FUGITIVES FROM JUSTICE.
Willie Colón
Democrats
are pushing our "Latino button" to make us indignant and fight for them to
get back in power. So they will do everything they can to confuse us and
everybody else into believing that immigrant means criminal. The Dems need us
to hate whites and for whites to hate us so they can get back in power.
So they hang around our neck- killer Jose Ines Garcia Zarate, 45, who has been deported five times and had 7
prior felony convictions as a victory for Latinos especially Latino immigrants. They blur the line so that we will be ostracized
and they can “come to our rescue.”
I don’t give
a crap what ethnicity or color he is. With his priors and that flimsy defense,
he shouldn’t have been acquitted. He’s the Latino O.J. Simpson.
We must make
it known that we do not want to be used as a shield for Latino felons or any
other criminals. We don't want these people living among us. They will prey
upon our community.
We need to
negotiate and dialogue. We want the government to deal with criminals of all
races and ethnicities equally. No sanctuary for violent criminals, drug
dealers, human traffickers and the like.
Peaceful law-abiding
Latinos should not be menaced with deportation when they seek medical
attention, report an incident to authorities, or go about their daily lives.
Constitutionally
there is no law that requires a citizen to produce hard copy identification
unless he has committed a crime or falls under reasonable suspicion.
Latino citizens should beware that acquiescing to arbitrary stops gives authorities a license to detain anyone that "looks like an immigrant". They would only have to apologize for the error.
Latino citizens should beware that acquiescing to arbitrary stops gives authorities a license to detain anyone that "looks like an immigrant". They would only have to apologize for the error.
Latino
citizens should stand together for a compromise that would abolish sanctuary
cities for criminals and have a hands off policy for peaceful undocumented.
This is a
big policy change for both sides but that's what negotiating is about. This way
we spare the good ones that are working and contributing and we can get rid of
the bad ones.
The biggest irony of Sanctuary Cities is that they give undocumented criminals more rights than US Citizens.
The biggest irony of Sanctuary Cities is that they give undocumented criminals more rights than US Citizens.
NO AMNESTY
FOR CRIMINALS, FELONS, OR FUGITIVES FROM JUSTICE.
he (Willie Colón) is symbol of what’s wrong with the youth of today.
I found an old clipping
from when I released Asalto Navideño. Unfortunately the top was ripped off and
I’m missing some text. I would love to know who the author was.
ARTICLE ABOUT ASALTO NAVIDEÑO 1977
(Lost
text)
…Nostalgia is certainly one of the
main motives for buying jibaro music. In fact, this is one of the main differences
between here and “the other side.”
Island-based
singers don’t go in for exile-nostalgia, for obvious reasons. But recordings issued
for sale in New York usually feature a valley and the dawn and the rural shack
and “Mi Linda Borinquen,” and a whole package of similar images. In other words,
a particular version of Christmas as a time for rose-tinted memories. (The obvious
analogy shouldn’t be pushed too far: isla-linda-ism may have physiological
links with cottage-in-the-snowery, but the jibaros singer’s high art is in no
way comparable to “White Christmas”).
The importance
of nostalgia in navideño music is reflected by the fact that Fania records and
all its offshoots have issued only seven Christmas albums over several years.
And, in fact, the general assumption has been that jibaro music will last only
as long as the present generation of enthusiast.
But there
are signs of a revival of interest in jibaro music among young New York Puerto Ricans.
Even among people who have never been to the island. If this is so, the rise in
cultural consciousness among young Puerto Ricans clearly has something to do
with it. But so also does Willie Colón, and that is a pleasing irony.
Willie Colón
is more than a bandleader and trombonist. To many older Puerto Ricans (and not
only jealous musicians), he is symbol of what’s wrong with the youth of today.
He looks kind of cocky and he dresses kind of flash, and he has a disrespectful
attitude to clave, and worst of all he’s young and good looking and successful.
So when Colón
turned his mind to a Navidad record, that in itself upset the stereotype. But it
was completely…
(lost text)
…and the
second shows a bunch of elves with automatics holding up a filling station.
Willie’s Christmas
album sold phenomenally, of course. All his albums do that. And then something
else began happening.
Felix
Costello, who works in the Discoteca on Smith Street- the son of a singer and a
musician himself-described it to me. “Guitar music is coming back since Willie Colón
brought it back. Five years ago the guitar was dying. It was all band. Now the
guitar is coming up again.” (For guitar read also tres and cuatro.)
With growing
interest in jibaro music, Costello and his friends have begun to form parrandas
in the last two years, in an area of Brooklyn where up to then “people had the
spirit to do it, but nobody had the courage.” (Parenthesis for paranoids: “the
courage” was needed to face the cold, not what you think.)
Why should
music from Puerto Rican countryside, something associated with rural poverty
and grandma both, suddenly be coming back to New York City? Because younger Puerto
Ricans are becoming much more heritage-conscious? Perhaps. But if a music doesn’t
speak to the condition of today, people won’t buy it; however much lip service
they may give it.
Willie Colón: “That music is for real. It hasn’t been
messed with. And it has a lot of things to offer. It has more chord
progressions, and the melodic lines are longer and prettier.”
The return
to the jibaro may be a flash in the pan. But people keep telling anecdotes
about the young cousin just out of the army who was into jibaro music though he’d
never been to Puerto Rico, about kid parrandeando
down Smith Street, about other kids buying La Calandria and Ramito records.
Él (Willie Colón) es el símbolo de lo malo que pasa con la juventud de hoy.
He encontrado un viejo recorte desde cuando lancé Asalto Navideño.
Lamentablemente, el comienzo de la pagina fue destruida y me faltan algunos
textos. Me encantaría saber quién fue el autor.
Artículo sobre Asalto Navideño 1977
(Texto perdido)
…la nostalgia es sin duda uno de los
principales motivos para comprar música Jibara. De hecho, esta es una de las
principales diferencias entre aquí y "el otro lado".
Cantantes insulares no se dedican la nostalgia en el exilio de, por razones obvias. Pero sus grabaciones emitidas para la venta en Nueva York por lo general disponen de un valle y el amanecer y la choza rural y "Mi linda Borinquen" y un conjunto de imágenes similares. En otras palabras, una versión especial de la Navidad como un tiempo de recuerdos de color rosado. (La evidente analogía no debe ser empujada demasiado lejos: isla-lindismo puede tener vínculos psicológicos con casa-en-la-nieve, pero el gran arte del cantante Jíbaro no es en modo alguno comparable a la "Blanca Navidad" norteamericana).
La importancia de la nostalgia navideña en la música se
refleja en el hecho de que la Fania Records y todas sus ramas han emitido sólo
siete álbumes de Navidad durante varios años. Y, de hecho, generalmente se ha
asumido que música jíbara sólo durará tanto tiempo como la actual generación de
sus devotos.
Pero hay señales de un resurgimiento del interés en música
Jíbara entre los jóvenes puertorriqueños en Nueva York. Incluso entre personas
que nunca han ido a la isla. Si esto es así, el aumento de conciencia cultural
entre los jóvenes puertorriqueños claramente tiene algo que ver con esto. Pero
también Willie Colón, y que es una agradable ironía.
Willie Colón es más que un director de orquesta y
trombonista. Para muchos puertorriqueños mayores (y no sólo músicos celosos),
él es el símbolo de lo malo que pasa con la juventud de hoy. Él parece más bien
arrogante y viste tipo de flash, y tiene una actitud irrespetuosa para la clave,
y lo peor de todo es joven y guapo y exitoso.
Así que cuando Colón se empeño en hacer un disco de
Navidad, rompe ese estereotipo. Pero era
completamente…
(Texto perdido)
…y la segunda muestra un montón de duendes con
automáticas robando una gasolinera.
El álbum navideño de Willie vendió fenomenalmente, por
supuesto. Como todos sus álbumes. Luego otra cosa comenzó a suceder.
Félix Costello, quien trabaja en la Discoteca en la
calle Smith- hijo de un cantante y músico-me contó. "La música de guitarra
está volviendo desde que Willie Colón la trajo de nuevo. Hace cinco años la
guitarra estaba muriendo. Todo era la banda. Ahora la guitarra está surgiendo
de nuevo." (Para guitarra leer también tres y cuatro)
Con el creciente interés en la música jíbara, Costello y sus amigos han iniciaron parrandas en los dos últimos años, en una zona de Brooklyn donde hasta entonces "la gente tenía el espíritu para hacerlo, pero nadie tenía el coraje." (Paréntesis para paranoicos: "el coraje" era necesario para hacer frente al frío, no lo que usted piensa.)
¿Por qué la música Puertorriqueña de la campiña, algo
asociado con la pobreza rural y abuela, de repente regresa a la ciudad de Nueva
York? ¿Porque los jóvenes puertorriqueños son cada vez más conscientes de su
patrimonio? Quizás. Pero si la música no habla a la condición de hoy, la gente
no la compra; por mucha labia que le puedan dar.
Willie Colón: "Es esta música es real. No ha sido
trasteado. Y tiene un montón de cosas que ofrecer. Tiene más progresiones de
acordes, y las líneas melódicas son más largas y más bonitas."
El retorno del jíbaro puede ser una moda pasajera.
Pero la gente sigue contando anécdotas del primo joven justo saliendo del
ejército que estaba metido con la música Jíbara aunque nunca había estado en
Puerto Rico, sobre jóvenes parrandeando por la calle Smith, y de otros niños
comprando discos de la Calandria y el Ramito.
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