Straight is plain and boring. It may be the easiest hairdo to carry, but it’s nothing special. On the contrary, wavy haircuts are unique and a lot more experimentative. These curly hairstyles or wavy hairstyles look good for all types of hair. Easy to make and easier to maintain, they are quite a fashion trend this season. Wavy haircuts can bring a disheveled rugged look to a soft and sensuous look to your face. Depending on the way you wear it, wavy haircuts say a lot about your personality, your tastes and distastes. Let’s see what are some of the best looks that you can wear with wavy haircuts and wavy hairstyles.
Wavy Haircuts and Wavy Hairstyles
Bold & Beautiful The 31 year old Colombian musical prodigy, has made an evergreen fashion statement with her golden wavy hairstyles, wherever and whenever! She definitely ‘looks like a lady’, with those gorgeous locks cascading and moving to the rhythmic beats. This one out of long wavy haircuts, is surely her signature style. So those of you still in doubt and objections, ‘objection’ overruled! Go for it! Read more on hairstyles for wavy hair.
Perfect Prom Aisha Tyler can wear it all. From plain straight bob to curly hair locks! Name it and she’s done it! This dusky chic know how to wear her hair with an unbeatable style. The sexy layers crunched up with a hair gel or simply water are good enough for an evening party by the beach side. If you like it, then side swept bangs like her is all you will need for the absolute wavy look. Read more on wavy hairstyles for women.
Suave Secrets The desperate housewife, Eva Longoria, with her glamorous long wavy haircuts and hot highlights is simply irresistible! Long wavy haircuts give the face a sexy dimension and a subtle softness. Easy to maintain hairstyle, surely helps you classify in the classy and chic lot!
Casual Swirls The naïve look is synonymous with wavy haircuts with bangs. Mischa Barton, the troubled teen from the OC is an epitome of the same with her casual curls flowing down her shoulder. Wear them for lazy Sunday brunches or evening parties at the pub. Such short wavy haircuts are perennially fresh. Read more on wavy hairstyles with bangs.
Flaunt It Heard of ‘got it, flaunt it’? Well…that’s what it is. If you have the natural intertwined locks, natural wavy haircuts are totally meant for you. Don’t be afraid of the way it will look. You were born with it, so you simply cannot go wrong on this one. Cut them long, short, medium length or with bangs. This one is all yours to experiment with. To boost your will power, Jada Pinkett Smith bagged Will Smith with those locks! Read more on wavy hairstyles for black women.
The most important part of getting wavy haircuts and wavy hairstyles is that never to cut them too short. The biggest drawback of wavy hair is that, they tend of flare up in humid weather conditions. So if you aren’t sure of what curly or wavy hairdo is going to look on you, keep the haircut or the hairstyle shoulder length. This way you always have the option of tying them up.
Why do white Americans deny their attraction to Latin(south american)people?
I know we find them attractive, I know my my mom, sisters, friends all like to see a hot latin meat once in a while. I dont think there is anything sexier than seeing a tall dark handsome latin guy shirtless with a hot body, we all do but we deny it.
My dad flirts with out brazilian neighbor, his friends talk about her in the most disturbing matter but none of them will admit they attracted, that shes beautiful, my brothers are the same way-you can tell they are attractive to them but they deny it. Even in school. I remember this Latin guy, he had beautiful green eyes, nice tan skin, I thought he was hot, he had a nice body but none of us would admit, we liked him but he couldnt admit that he was hot. Men are the same way towards latin women why? Chilean, Uruguayan, Colombian, Brazilian, Argentinan men are yummy
> Why do white Americans deny their attraction to Latin(south american)people?
Because white America hopes it can teach it’s children to stay with those of their own race, even when they hypocritically find others of a different race attractive themselves. America is a melting pot, and it’s a shame that so many people still have this backwards way of thinking. My folks never told me that I needed to “stay with my own”, but had they I would have told them off. I appreciate people of all backgrounds, colors, sizes and I have no shame or fear in admitting it. Anyone that does is hiding behind the old racial way of thinking – staying with your own.
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Just take a look at the Clever Bars Colors orange boxer with its contrast logo waistband and hot, wild print. After wearing underwear like this, anything else will just seem plain old boring.
However, in addition to all of their unique and drop-dead gorgeous designs, Clever Moda has also not forgotten the importance of comfort. Every garment from their product line, whether it be bikini swimwear, boxer briefs, briefs, square cut trunk swimwear, tank top T-shirts, thong underwear or trousers, is made from Grade A fabrics and finely tailored to provide you with the comfort and durability that you deserve.
Leave it to the land that produces the best coffee in the world to also give birth to a brand of underwear with the same rich and intoxicating qualities as its coffee.
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Marriage Advice:
Hot chocolate Colombian style?
Does anyone know how to make hot chocolate colombian style with the luker chocolate bars and with agua panela?
For making any hot chocolate, the blender is the best! For a regular hot chocolate, I use 1 cup of hot milk in a 2 cup pyrex measuring cup. While the milk is microwaving, preheat the blender container by filling it with hot tap water.
Use equal parts semisweet and bittersweet chocolate, chopped. Start with an ounce of each and see whether you want it stronger or milder. To make it less sweet, use all bittersweet. All semisweet can make it quite sweet.
Whirl in the blender until smooth and foamy. Pour back into the measuring cup and reheat to desired serving temperature.
This makes a ton of chocolatey foam. You can increase the richness by dropping freshly whipped cream on top, if the occasion merits it.
Jorge Majfud: A humanist vision considers history to be a human product, which is to say, a product of the freedom of its individuals and the diverse groups that have enacted it and interpreted it. An anti-humanist vision asserts that, on the contrary, those individuals and those groups are the result of history itself, and their freedom is an illusion. If you will permit me an artificial restriction within this possible spectrum, where do you situate yourself?
Eduardo Galeano: Based on what I have experienced in my life, I have the impression that we make the history that makes us. When the history that we make comes out crooked, or is usurped by the few among us who rule, we blame it on history.
J. M.: In this view there is no room for materialist determinism or for any kind of religious fatalism…
E. G.: Fatalisms are comforting, they allow you to sleep soundly, fate is inscribed in the stars, history moves along by itself, don’t be bitter, one must either accept it or accept it. Fatalisms lie, because if life is not an adventure in freedom, someone should come and explain to me whether living is worth the trouble. But notice: the enlightened ones lie also, the select few who are attributed the power to change reality by touching it with their magic wand: and if reality does not obey me, it doesn’t deserve me.
J. M.: If the time of modern revolutions, that is, of abrupt and violent revolutions has passed, is it progression or resistance that is the better alternative in our times?
E. G.: Who knows how many worlds there are in the world, and how many times there are in time. History walks with our feet, but sometimes it walks very slowly, and sometimes it seems motionless. At any rate, when the changes come from below, from down in the depths, sooner or later they find their way, at their own pace. From below, I mean, from the foot, like in the Zitarrosa song. The only things made from above are wells.
J. M.: Your latest book Espejos (Mirrors) represents an effort that is both creative and archeological and covers a vast geographic and temporal space. Which periods of history do you believe would win first prize for cruelty and injustice?
E. G.: There are too many favorites in that championship.
J. M.: Okay, more to the point, could you sum up cruelty in an image, in a situation that you have experienced?
E. G.: It happened to me years ago, in a truck that was crossing the upper Paraná. Except for me, everyone was from that area. Nobody spoke. We were packed closely together, in the bed of the truck, bouncing around. Next to me, a very poor woman, with a baby in her arms. The baby was burning up with fever, crying. The woman just said that she needed a doctor, that somewhere there had to be a doctor. And finally we arrived somewhere, I don’t know how many hours had gone by, the baby hadn’t cried for a long time. I helped that woman get down off the truck. When I picked up the baby, I saw that it was dead. The killer who had committed this cruelty was an entire system of power, and was neither in prison nor travelling around on rickety old trucks.
J. M.: With memories like that one we should stop here. But the world keeps turning. Do you believe that the pre-Colombian past has survived so many years of colonization and modernization, enough to define a Latin American way of being, of feeling, and even of thinking?
E. G.: For centuries, the gods have come, who knows how, from the American past and from the African jungle and from everywhere. Many of those gods travel with other names and use fake passports, because their religions are called superstitions and they continue to be condemned to the underground.
II. Present
J. M.: Are we witnessing the end of capitalism, of a paradigm based on consumerism and financial success, or is this simply one more crisis which will end up strengthening the system itself, the same hegemonic culture?
E. G.: I frequently receive invitations to attend the burial of capitalism. We know quite well, however, that this system - which privatizes its profits but kindly socializes its losses, and as if that weren’t enough convinces us that that is philanthropy - will live more than seven lives. To a great degree, capitalism feeds off of the discrediting of its alternatives. The word socialism, for example, has been emptied of meaning, by the bureaucracy that used it in the name of the people and by the social democracy that in its name modernized capitalism’s look. We know that this capitalist system is managing quite well to survive the catastrophes that it unleashes. We don’t know, on the other hand, how many lives its main victim – the planet we inhabit, squeezed to the last drop – will be able to live. Where will we move, when the planet is left without water, without land, without air? The company Lunar International is already selling plots of land on the moon. At the end of 2008, the Russian multimillionaire Roman Abramovich made a gift of a little plot to his fiancee.
J. M.: Perhaps he intends to be the first man to give a piece of the moon to his wife, which turns out to be a kind of romantic capitalism. Do you believe that if China, for example, had a hegemonic economy it would quickly become a new empire, colonialist and dominating like any other empire?
E. G.: If I were a professional prophet, I would die of hunger. I’m not even right in soccer, and that is something I know something about. All I can say to you is what I can see: China is putting into practice a successful combination of political dictatorship, in the old communist style, with an economy that functions at the service of the capitalist world market. China can thus provide an extremely cheap workforce to U.S. enterprises like Wal Mart, which bans unions.
J. M.: Speaking of which, on the most recent “black Friday,” the one day of the year that the large retail chains in the U.S. sell at cost, an avalanche of shoppers couldn’t wait for the doors to be opened at one of those Wal Marts and it ran over an employee. The man was crushed to death… Despite all of this absurdity, can we think that humanity finds itself in an improved state of individual rights and of collective conscience? What is best about our times?
E. G.: In the 20th century, justice was sacrificed in the name of freedom, and freedom was sacrificed in the name of justice. Our time is now the 21st century, and the best it has to offer is the challenge it presents: it invites us to fight to assist the reunion of freedom and justice. They want to live real close to each other, back to back.
J. M.: Can we compare the appearance of the Internet with the revolution produced by the printing press in the 15th century?
E. G.: I have no idea, but it is important to remember that the printing press was not born in the 15th century. The Chinese had invented it two centuries earlier. In reality, the three inventions that made the Renaissance possible were all Chinese inventions: the printing press, the compass, and gunpowder. I don’t know if today education has improved, but before we used to learn a universal history reduced to the history of Europe. From the Middle East, nothing or almost nothing. Not a word about China, nothing about India. And about Africa, we only knew what professor Tarzan taught us, and he was never there. And about the American past, about the pre-Colombian world, some little folkoric thing, a few colored feathers… and ciao.
J. M.: What is the greatest danger of technological progress in communication?
E. G.: In communication, and in everything else. Machines are no saints, but they are not to blame for what we do with them. The greatest danger lies in the possibility that the computer can program us, just like the automobile drives us. With frightening ease, we become instruments of our instruments.
J. M.: As a writer and as a reader, what kind of reading occupies most of your time these days?
E. G.: I read everything, starting with the walls that accompany my steps through the streets of the cities.
J. M.: Are cruelty and injustice the greatest provocations for the literature of Eduardo Galeano?
E. G.: No. If that were the case, I would have already fallen ill from unmitigated sadness. Luckily I am a busybody, curious by birth, and I am always seeking out the third bank of the river, that mysterious place where humor and horror meet.
J. M.: Why do you think our times will be remembered in the centuries to come?
E. G.: Will be remembered? Will there be centuries to come? May God hear you, and if God is deaf, may the Devil hear you.
III. Futuro
J. M.: Eduardo, do you believe the world will move in the direction of a greater balance of its geographical, social and cultural divisions or, on the contrary, are we condemned to repeat the same forms of what we today consider physical and moral violence?
E. G.: Condemned, we are not. Fate is a challenge, although at first sight it might appear to be a curse.
J. M.: Does an improvement of our present lie mainly in the deepening of humanist values from the European tradition, or in a revaluation of a lost origin in the “peripheral” nations?
E. G.: The European tradition is not enough. We Americans are the children of many mothers. Europe yes, but there are also other mothers. And not only the Americans. All the little humans, everybody is much more than what they believe they are. But the earthly rainbow will not shine, in all its brilliance, as long is it continues to be mutilated by racism, machismo, militarism, elitism and all those isms that deny us the fullness of our diversity. And by the way, it is fitting to clarify that the humanist values of the European tradition were developed while Europe was exterminating indigenous people in the Americas and selling human flesh in Africa. John Locke, the philosopher of freedom, was a shareholder in a slave-trading enterprise.
J. M.: Yes, somewhat like the imperial democracies, from ancient Athens to the United States. But does that mean that history always repeats itself?
E. G.: She doesn’t want to repeat herself, she doesn’t like that one bit, but very often we oblige her to. To give you a very current example, there are parties who come into the government promising a program of the left, and they wind up repeating what the right wing did. Why don’t they let the right continue doing it, since they have the experience? History grows bored, and democracy is discredited, when we are invited to choose between one and the same.
J. M.: What role do “non-organic” intellectuals fulfill in society today? Do they continue to be, at least a few of them, a critical and provocative force?
E. G.: I believe that writing is not a useless passion. But that generalization, “intellectuals,” organico or non-organic, doesn’t look much like the real world. It takes all kinds to make the world. In my case, I can tell you that I work with words, that I am totally useless otherwise, and that is the only thing that I do more or less well, and that it seems to me, based on my own and other’s experience, that the act of reading is a secret, and sometimes fertile, ceremony of communion. Anyone who reads something that is really worth the trouble, does not read with impunity. Reading one of those books that breathe when you put them to your ear, does not leave you untouched: it changes you, even if only a little bit, it integrates something to you, something that you did not know or had not imagined, and it invites you to seek, to ask questions. And more, still: sometimes it can even help you to discover the true meaning of words betrayed by the dictionary of our times. What more could a critical consciousness want?
J. M.: But contemporary writers tend to avoid that word, “intellectuals.” Why?
E. G.: I will answer for myself, not in the name of “writers,” which is also a dubious generalization. I write wanting to speak and express myself in a language that issentipensante (feeling-thinking), a very precise word taught to me by fishermen of the Colombian coast of the Caribean sea. And for that reason, precisely for that reason, I don’t like at all to be called an intellectual. I feel like I am thereby turned into a bodiless head, which is also an uncomfortable situation, and that my reason and emotion are being divorced from one another. One supposes that an intellectual is someone capable of knowing, but I prefer someone capable of comprehending. A cultured person is not someone who accumulates more knowledge, because then there will be nobody more cultured than a computer. A cultured person is someone who knows how to listen, to listen to others and listen to the thousand and one voices of the natural world of which we are a part. In order to speak, I listen. I write on a round-trip journey, I pick up words that I return, stated in my method and manner, to the world from which they come.
J. M.: Speaking of which, what is your narrative technique, that is, your writing habits and behaviors?
E. G.: I have no schedules. I don’t make myself write. In Santiago, Cuba, an old drummer, who played like the gods, taught me: “I play” – he told me – “when my hand itches.” And I paid attention. If I don’t itch, I don’t write. In literature, like in soccer, when the pleasure turns into duty, it becomes
something pretty similar to slave labor. The books write me, they grow inside of me, and every night I fall asleep thanking them, because they allow me to believe that I am the author. And having said this I will point out to you that I write each page many times, that I scratch out, I suppress, I re-write, I tear up, I start over again, and all that is part of the great happiness of feeling that what I say is similar to, and sometimes very similar to, what my pages want to say.
J. M.: Your books after the military dictatorships in Uruguay and Argentina, after exile, are different in style. Or perhaps they deepen one characteristic: your gaze continues being that of a non-conformist rebel, but your voice becomes more lyrical. If I remember correctly, it was Jean-Paul Sartre who said that a writer’s technique transmits his conception of the world. How would you define your style? Does it reflect your perception of the world or, perhaps, your aspirations about it, or is style something accidental, a form of doing things that comes from a history of aesthetics, from an influence of the adolescent years?
E. G.: My style is the result of many years of writing and erasing. Juan Rulfo used to tell me, showing me one of those pencils that you now almost never see: “I write with the graphite in the front, but I write more with the back part, where the eraser is.” That is what I do, or I try to do. I try to always say more with less.
J. M.: One common element of committed literature, of the revolutionary utopias up until the seventies, from the years prior to the dictatorships in South America, seems to be happiness. As an example to illustrate this we could make an exhibit of photographs of the severe faces of the Pinochets, on one side, and of the smiling faces of the Che Guevaras on the other. Does a connection exist between the “aesthetics of sadness” of the literature of the 20th century and society’s conservative forces? In what degree is happiness, the Epicureanism of which Amerigo Vespucci spoke with reference to a certain image of native Americans, subersive?
E. G.: I will return to the Colombian coast, and I will tell you that there, the worst insult is amargao (a bitter person). Nothing worse can be said to you. And not without reason, because at the end of the day, there is nothing in the world that doesn’t deserve to be laughed at. If the literature of denunciation is not, at the same time, a literature of celebration, it distances itself from life as lived and puts its readers to sleep. Its readers are supposed to burn with indignation, but they are nodding off instead. It frequently occurs that the literature that claims to speak to the people, only speaks to those who are already persuaded. Without taking any risks, it seems more like masturbation than the act of love, even though according to what I have been told the act of love is better, because one gets to know people. Contradiction moves history, and the literature that truly stimulates the energy of social change helps us to find the secret suns that every night conceals, that human feat of laughing in the face of the evidence. The Judeo-Christian heritage, which so praises pain, does not help much. If I remember correctly, in the entire Bible not a single laugh is heard. The world is a vale of tears, the ones who suffer the most are the chosen ones who ascend to Heaven.
J. M.: How do you imagine the world in fifty years?
E. G.: At my age, I imagine that in fifty years I will no longer be here. As you can see, I have a prodigious imagination.
J. M.: Onetti once said that he wrote for himself. Would Galeano write if he had the bad fortune to be the sole survivor of a world-wide catastrophe?
E. G.: The sole survivor? Uy! I would die of boredom. Perhaps I would write anyway, because I have the vice, but writing for nobody is worse than dancing with your own sister. Onetti got mad at me one night when I committed a juvenile insolence. He told me that, that he wrote for himself, and I proposed to carry to the Post Office for him those letters for Juan Carlos Onetti, Gonzalo Ramírez Street, Montevideo, etc., etc. He got pissed off. He got pissed off because he was lying, and he knew it quite well. Anyone who publishes what they write, writes for others.
J. M.: What would you do differently if you had the experience and opportunity to do it all over again? What does Eduardo Galeano regret?
E. G.: I have no regrets. I am also the sum of all the times I put my foot in my mouth.
Translated by Dr. Bruce Campbell
January 2009
Marry a Colombian Woman, www.iLoveLatins.com
Adventure in the Andes: a hike in Ecuador’s highlands
For five hours, we’d hiked through rain, mud, eucalyptus forests and corn and fava bean fields in the hilly Andean highlands a few hours north of Quito. Here, nearly 3,000 metres high along the equator, the sun rises and sets at 6 o’clock. Every day. All year.
Columbian women Colombian Women & Colombian Girls At Colombian Online Dating .
Foreign Bride Questions:
why I’m I attracted to only by-racial women?
I can’t seem to be attracted to blondes or any type of white brunettes. I mean I only look at asians thats mixed. either european or spanish. Is something wrong with me?
girls thats filapina and columbian mix is so unique to me, there features are so desirable. Even straight up asians have the best body around.
There’s nothing wrong with you.
They are just your dating preference.
Like myself, i’m only into white guys. just my preference
Women Inventors—important, But not so Famous
Throughout history famous female inventors and mostly have contributed enormously to the world of invention. Women inventors are responsible for a wide variety of inventions that we all encounter in our daily lives, from the automatic dishwasher to life saving medical inventions.
A brief look at some famous and not-so-famous women inventors.
Josephine Garis Cochran invented the first practical mechanical dishwasher in 1886. Mrs. Cochrane was very wealthy and held a lot of dinner parties. Although she had servants to do the dishes, she was unhappy about how long it took and how many dishes the servants chipped. It is said that she once exclaimed, “If nobody else is going to invent a dishwashing machine, I’ll do it myself!”
She went about building one herself. Her friends were quite impressed and had her make machines for them as well. Soon word spread, and she was getting orders for the machines from hotels and restaurants. She got a patent on her design and went into production. At the 1893 World’s Columbian Exposition in Chicago she won the highest award.
Her friends talked a lot about their new machines and soon, Mrs. Cochrane was getting orders for her dishwashing machine from restaurants and hotels in Illinois. She patented her design and went into production. She showed her invention at the 1893 World’s Columbian Exposition in Chicago and won the highest award.
Ellen Ochoa, Astronaut and Female Inventor
Ellen Ochoa born on May 10, 1958 in Los Angeles, CA., received her bachelor of science degree in physics from San Diego State University, and a master of science degree and doctorate in electrical engineering from Stanford University.
Ellen Ochoa developed an optical system designed to detect imperfections in repeating patterns. Patented in 1987, this system is used for quality control in manufacturing. Later she patented an optical system which can be used for robotic. To date, Ellen Ochoa has received three patents.
Not only is she an inventor, Dr. Ellen Ochoa is also a research scientist and astronaut for NASA. Dr. Ellen Ochoa is a veteran of three space flights and has logged over 719 hours in space.
Patsy Sherman Inventor of Scotchgard
In 1952 became one of a small minority of women chemists working for a major corporation, 3M in this case.
Patsy Sherman regards the discovery of Scotchgard as one of her most significant achievements since many experts had concluded that such a product was “thermodynamically impossible.” Patsy Sherman said, “We were trying to develop a new kind of rubber for jet aircraft fuel lines, when one of the lab assistants accidentally dropped a glass bottle that contained a batch of synthetic latex I had made. Some of the latex mixture splashed on the assistant’s canvas tennis shoes and the result was remarkable.”
That day in the lab is the stuff of legend. Patsy Sherman and her colleague, Sam Smith, were working on another project when they observed the accidental spill on a white tennis shoe. It wouldn’t wash and solvent didn’t remove it, and it resisted soiling.
Patsy Sherman and Samuel Smith obtained U.S. patent #3,574,791 in 1973, for the method for treating carpets, now known as Scotchgard. The name Scotchgard is a combination of the words Scotch and guard.
Patsy Sherman was inducted into the Minnesota Inventors Hall of Fame in 1983. Patsy Sherman and Sam Smith jointly hold 13 patents in fluorochemical polymers and polymerization processes.
Colombian women To group of Bay Area women, Our Lady of Guadalupe represents mother, friend lawyer
After 479 years, what more can we learn about the Lady of Guadalupe? A Santa Clara University professor asks Mexican-American women and learns plenty more about the patron saint of Mexico. Colombian Women – I Got Tired of Feminazi Women and Found Love in Colombia
So how about those Colombian Women beating the Swedish…?
See Me And My Boyfriend Were Talking Last Night And I’m Colombian.
He Says A Lot Of Colombian Girls Are Hot, But I Dissagree Lmao
Do You Think Most Of Colombian Girls Are Hot Or Ugly ?
Yes, they are hot! Anyone who goes to Colombia will say it. It is shame that not many people have been there to know what they have missed.
Important Facts and Truths about Colombian Women for Marriage
When considering Colombian women for marriage and if they are a possible potential wife, above all, they are honest and you just have to be yourself. There is no need to be disguising to be someone you are not just to impress her to be your future wife. They don’t ever think to be treating you in this manner.
Seeking Colombian women for marriage starts when you go to online dating sites such as RomanceLatina.com and start to meet the most potential amongst the various Colombian girls that is perfect as your Colombian woman bride of your dreams and that your first step is to know each other. You start to dig into her information and meet through a web cam chat as a start tp personally keep in touch.
At this point, it means you are prepared to personally meet the most beautiful and culture orientated since she has everything you are looking for in a Colombian bride, apart from her tender loving nature and handling an affectionate relationship, you have all the luck to for her to keep close to you and go deeper in the relationship. Most Colombian women certainly knows what is the true value of the person she loves and carefully relinquish with tender care and love to prove her love towards you.
Online dating or cyberspace dating is a dating system which allows individuals, couples and groups to make occurrence and communicate with each other over the Internet, usually with the neutral of developing a personal romantic or sexed relationship. Online dating services usually wage unmoderated matchmaking over the Internet, through the use of personal computers or cell phones. Free online dating sites are a great way to get to know a wide variety of people that deal your interests, views and activities. It is possible to get in touch with those who springy in the vicinity and organisation outings and get together events.
Colombian Brides are loving, romantic, intelligent, and faithful to their husbands. Colombian Bridestends to be treated with love and respect and that their husbands to must feel proud of them. Colombian Brides hunt marriage come from various professions with varied levels of education.
The Shamans of Peru – Ceremonial Chants, Icaros, and Music
This unique set of recordings documents a collection of ceremonial chants and Ayahuasca icaros on CD.
Tracks 1-3 San Pedro ceremony held in Puruchucu, at the head of the Rimac valley. The ruins of this sacred site or huaca date back to pre-Inca times and have been accurately reconstructed. Setting the scene for the ceremony, three musicians play replicas of pre-Hispanic instruments. Alonso del Rio says: ‘while keeping to their original tuning, we have explored the instruments musical possibilities to give an idea of what the music could have been like in pre-Colombian times. The melodies came to us through the ancestral memory evoked through medicinal plants like San Pedro and Ayahuasca’. Instruments: the ceramic notch flutes of the Chincha civilization, Nazca panpipes or ‘antaras’ with their special tuning similar to Oriental scales, and Nazca drums.
The Mesa Nortena is a particular ceremonial tradition best conserved in the region of ‘Las Huaringas’, high and remote sacred lakes in the northern Department of Piura.
There are probably only a few good maestros who continue this ancient tradition in Peru today. The rest simply work with the externalities of the mesa, while giving their clients minimal doses of the visionary San Pedro cactus. Originally more importance was given to the medicine, which must be in the organism of the participants as well as the maestro for the power to flow. The mesa then served to intensify the power of the plant.
An altered state is needed to enter the symbolic world of the objects on the mesa (the word refers to the altar as well as the ceremony itself). The abundance of macerated plants, perfumes and smells employed in the mesa function to move the feelings associated with one’s memories. At a deep level, sensations are translated into vibrations which the medicine brings to consciousness so that associated hurt and pain can be ‘re-membered’ again and a new attitude can emerge.
The singado, or absorption of macerated tobacco juice through the nostrils involves another power medicine which is used to intensify the San Pedro at regular intervals. The instruction from the maestro to pour up the left or right nostril reflects the notion of duality found in shamanic disciplines all over the world: masculine and feminine, hot and cold, upper world and earth, expansion and contraction, flowing and stagnant. Illness arises from one of these polarities loosing equilibrium. The word singado comes from the Quechua word singa meaning nose and is perhaps an Andean notion of Pranayama!
Also audible in the following two mesas 4- 5 are the clicking of chontas, or black bamboo sticks used for cleansing people’s auras and the spraying from the maestro and assistants’ mouths, of perfumes and plant macerations over the participants.
The tendency to commercialise a tradition is inherent in urbanization and seeing things for their utility and business. For example mesas are sometimes held so that lawyers win legal battles. Piles of documents are laid on the mesa so that the power works on them and they win their case. In this way a shamanic ceremony is degraded to folklore. We can try to reconstruct the original tradition to how it was in pre-Colombian times and remove the images of Sarita Colonia and the other saints, crucifixes, photos etc., which have accumulated throughout the centuries and evolved the mesa into the mestizo tradition which survives today. Left behind are the ancient stones, magic plant brews and the enchanted waters of the lakes of Las Huaringas, being the original elements, which have survived underneath.
Track 4 Mesa with Alejandro Sanchez. Maestro Sanchez lives in Comas, a distant suburb of Lima which began in the 1960s as a shanty town. It is surrounded by impressive parched stony desert hills. The maestro’s house is at the end of a road near the cemetery and overlooks this immense settlement from where he draws his clients. Sanchez was born in Sondorillo near the legendary sacred lakes of Las Huaringas. At age 11, while still at school, he seemed to have perceptions and to be able foresee things accurately. His astonished teachers thought he was having hallucinations and called for maestro Florentin Garcia. Later Alejandro became his apprentice and learned from him the secrets of plants.
The strangeness of these ceremonies can be seen as part of the ‘trappings’ of rituals in general. Strangeness serves to trick the rational mind so that it will not interfere with the subtle processes taking place in the subconscious. When we are fully awake, things can indeed seem strange… ‘people are strange, when you’re a stranger…’ as the song by The Doors goes. A part of healing is recovering the lost gift of perception, the feeling of being alive again.
Track 5 Mesa with Leopoldo Vilela who was also born near the celebrated Las Huaringas in Radiopampa, an extremely cold place at 3,500 meters altitude. He was 90 years old and in very good health at the time of this mesa which was also held in the ruins of Puruchucu. At three years old he was sent outside to look for herbs for his mother who was suffering from a stomach ache; there he knew he would become a curandero. He used to watch his father who was clairvoyant and assisted people in his community to find their animals when they were lost. He used tarot cards and looked into bottles of aguardiente (firewater) with grains of corn of different colours at the bottom
Don Leopoldo improvises sessions for groups and individuals, which may continue for hours. These are full of idiosyncrasy, and characterized by warmth, dedication and playfulness, which is quite touching at times. The seemingly endless sequence of bottles of tastes and smells and other procedures are often extremely weird while his inadvertent remarks and caresses on his guitar (of his own manufacture) often provoke smiles and laughter in all present.
Human beings have an instinctive awareness of other people’s conscious states of mind. When another person, a shaman, is authentic and spontaneously creative in the moment, this has the power to focus the mind, stopping it from verbalizing and rationalizing. A sense of pure wonder is evoked.
Track 6 Closing calls. The conch shells or pututus, still used in Andean communities today, are handed down from the Incas who obtained them from the Caribbean. They are used for convening meetings and ceremonies.
Tracks 7-9 Shipibo icaros of Mateus Castro, a shaman living outside Pucullpa in Yarinacocha. The arts of the Shipibo, especially textile designs, are closely related to ayahuasca icaros. The words of the chants are symbolic stories telling of the ability of nature to heal itself. For example the crystalline waters from a stream wash the unwell person, while coloured flowers attract the hummingbirds whose delicate wings fan healing energies etc. You might see such things in your visions but the essence which cures you is perhaps more likely to be the understanding of what is happening in your life, allowing inner feelings to unblock so that bitterness and anger con change to ecstasy and love. To awaken from the ‘illusion of being alive’ is to experience life itself.
Tracks 10-16 Dona Cotrina Valles was born in Agua Blanca, Department of San Martin. She apprenticed herself to a maestro in 1979 and later came to live in Iquitos with her husband. Today she lives alone with her children. It is very unusual for a woman to be a shaman in urban situations although they do exist amongst indigenous peoples. Amongst other limiting beliefs, it is thought that women break taboos as they are unable to take dieting seriously because of demands from their husbands and that when they go shopping in the market they will have contact with menstruating women or people who are mal dormida, (ie. a person who has been making love all night).
The diet is a vexed question in the city as the temptations of rich spicy food as well as sex are greater than in the rainforest. As all shamans will tell you, Dona too, says that sex is bad. The ‘mother plant’ loves you and if you make love to another person, you are being unfaithful to her. For this reason it is often said that Ayahuasca is jealous, and if you do not respect her, she makes you ill instead of healing you. You will also not be able to see any visions. The ill effects from not respecting the diet are called cutipa and range from a sense of trauma and stress to skin problems.
Dona’s chants are sung in Spanish and Quechua, as also are the chants of Javier Arevalo which follow. Both Dona and Javier are mestizo shamans, that is to say their ancestors moved to the Amazon from the Andes, rather than being indigenous to the Amazon as the Shipibo are. The melodies of mestizo icaros have an Andean structure and are sung partly in Quechua, a language of the Andes.
Track 17Despacho to Pachamama in the ruins of Pisaq. A despacho is an offering to the Earth Goddess, Pachamama, which nurtures all life on earth. The ceremony symbolizes the reciprocity of nature and speaks back to her saying ‘we understand the message and we have the same attitude’. The word despacho was mistakenly translated into Spanish after the Conquest as pago, meaning payment, to imply a satanic pact with dark forces.
As each participant made their contribution to the despacho convened by the Shamaness Doris Rivera Lenz ‘La Gringa’, Kike Pinto, played pre-Colombian instruments. The first piece is a Harawi from the Department of Cusco played on a quena, or notch flute, made from the wing bone of a condor. This little melody has been handed down from Inca times, thanks to its incorporation into Catholic mass in Colonial times. The second piece is a Haylli from San Pedro de Castas, Department of Lima, played on a ch’iriqway, or antara (panpipes), made from condor feathers. The melody also has pre-Hispanic roots and has survived in a form played on the chirisuya, kind of oboe, of probable Moorish origin. This track is ended with some calls on the putu, or conch shell.
Kike Pinto is a lifetime musician and researcher of traditional Andean music. He has recorded several CDs and is curator of his own Museum of Andean Music in Hatunrumiyoq, Cusco.
Tracks 18-26 Javier Arevalo comes from Nuevo Progreso, a community of 50 families on the Rio Napo. Many generations of his family before him were shamans and already at 17 years old he knew this was his future. However when he was 20 his father died from a virote (poisoned dart in the spiritual world), sent by a jealous and malicious brujo (sorcerer) in his community. Soon after he began his two-year retreat in the rainforest with his maestro grandfather, dieting many plants, later to become his ‘doctors’. During his time in the wilderness he realised that it was better to leave God to punish the brujo who killed his father, and he decided to be a healer not a sorcerer.
There are several different kinds of icaros, at the beginning of the session. Their purpose is to provoke the mareacion or effects, and, in the words of Javier, ‘to render the mind susceptible for visions to penetrate, then the curtains can open for the start of the theatre’. Other Icaros call the spirit of Ayahuasca to open visions ‘as though exposing the optic nerve to light’. Alternatively, if the visions are too strong, the same spirit can be made to fly away in order to bring the person back to normality.
There are icaros for calling the ‘doctors’, or plant spirits, for healing, while other icaros call animal spirits, which protect and rid patients of spells. Healing icaros may be for specific conditions like manchare which a child may suffer when it gets a fright. The spirit of a child is not so fixed in its body as that of an adult, therefore a small fall can easily cause it to fly. Manchare is a common reason for taking children to ayahuasca sessions.
Tracks 18 Llamada de mareacion in which the spirits of various healing plants are called, here the huacapurana, a tall tree with hard wood, whose bark is used for arthritis. Huacapurana is also used as an arcana, or spirit to protect the body. Also the remocaspi whose bark is used to reduce fever and cure malaria.
Marriage Advice:
I want a Woman like Shakira should I then Migrate to Colombia?
I am very obsessed with Shakira and now I want myself a Colombian woman like her.
I am wondering if in Colombia if many of the women are hot, sexy, beautiful, educated, young, smart.
Or is Colombia a dangerous place or something?
Or perhaps I should Migrate to Florida I hear there plenty latinos in Florida.
Where can I find a woman like Shakira?
I also seem to be very interested in the Colombian people aswell.
However I am afraid I will not like the place. I am running from the caribbean cause I am tired of seeing garbage, slums and poverty.
And as such I am not sure if Colombia is the place cause as we all know Shakira no longer lives in Colombia she lives Bahamas and Miami.
Does Colombia look anything like USA?
Maby I should just head Florida then?
Colombia has many beautiful women. Cali, to me, has especially beautiful ones. As for Shakira, too bad. There is only one and she is from Barranquilla -not especially noted for gorgeous women. Colombia is a great place – and there is poverty so if that bugs you, dont go. There are huge communities of Colombians in New York and Miami. Go there instead.
Columbian girls Rhodes excels at QB for West
With Eric Stewart under center the last three seasons, the Columbus West High School football team earned a reputation for exploiting defenses through the air better than just about anyone in central Ohio. SUGABABZ ” The Columbian Bombshell”
columbian wife left husband right after she received green card!what to do now?
so a friend of mine got married thru a K-1 visa with a Columbian girl in may …..got married within 90 days ,did all the paper work ,by November she kept on looking for arguements and drama in order to leave the house and bla bla …..anyhow she just received her conditional green card and he called her and gave it to her ,right after that she bounced out for real ……
what can he do now ,,,besides crying after her(he didnt get it ,that she was a green card digger )
basicly he was married for 6 month because she was always gone …
i know she is shady and threats him telling him she will call the cops on him if he calles her and tell them he abused her and other BS .which is not real .
That’s what happens to people who don’t get to know the people they marry BEFORE they marry them. I suggest he call the INS. He’s isn’t the first story like this they’ve heard. They might be able to do something to help him. Maybe. If not, I hope learns from this experience.
