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1Sao Tome and Principe: Saving a Cultural CrossroadsSao Tome sy Principe: Ho Famonjena Ny Kolotsaina Maro Sampana
2The celebration of Sao Tome and Principe's 36th anniversary of independence, on July 12, involves cultural and traditional events being held throughout the country.Ny fankalazan'i Sao Tome sy Principe ny faha-36 taonan'ny fahaleovantenany, ny 12 Jolay, dia nahitàna hetsika ara-kolotsaina sy ara-pomban-drazana natao nanerana ny firenena.
3These performances reflect the five centuries long colonial past of Sao Tome, during which many workers settled there for the production of sugar, cocoa and coffee.Tandindon'ny taonjato dimy nahazanatany an'i Sao Tome fahiny ireny hetsika ireny, ka nandritra izany dia mpiasa marobe no napetraka mba hamokatra siramamy, kakao sy kafe.
4Moreover, having acted as “a transit point for ships engaged in the slave trade between the West and continental Africa”, the foreign influences in local traditions still persist to the present.Ankoatra izany, nitàna ny toeran'ny “seranam-pifanakalozana ara-barotra azy ho an'ireo sambo mpijirika andevo teo amin'ny Tandrefana sy ny Tanibe Afrikana izy”, mbola mitoetra foana mandraka ankehitriny ao anatin'ny fomba amam-panao any an-toerana ny tandinon'ny fandalovan'ireo vahiny .
5Though the Santomean “online stage” is still quite small, the blog Património de São Tomé (Heritage of Sao Tome), created in 2008 and only maintained during a school year of a class on Historical Heritage from a program on Tourism, has played a very important role in documenting the country's unique traditions.Na mbola somary manify ihany ny fidiran'ireo avy ao Sao Tomé “amin'ny aterineto”, ny bilaogy Património de São Tomé (Lovan'i Sao Tome), niforona tamin'ny 2008 ary nofahanana nandritra ny taom-pianarana iray monja mikasika ny Lova Ara-tantara, niainga avy amina tetikasa momba ny Fizahantany, dia nitàna anjara toerana lehibe tokoa tamin'ny fampahafantarana ny fomban-drazana mampiavaka manokana ny firenena.
6The coordinator of the class, teacher Marta Gomes, explained [pt] :Ny mpitantana ilay laikilasy, Marta Gomes mpampianatra, dia nanazava [pt] :
7Tchiloli by Grupo Forrmiguinha da Boa Morte - São Tomé, August 2009.Tchiloli avy amin'ny Grupo Forrmiguinha da Boa Morte - São Tomé, Aogositra 2009.
8Video by Alexandra Dumas on YouTube.Lahatsary avy amin'i Alexandra Dumas tao amin'ny YouTube.
9Sao Tome and Principe represents the meeting place of distinct peoples.Toerana fifamotoanana sy fifangaroan'ireo olona samihafa i Sao Tome sy Principe.
10As a result of this mixture, we have the assimilation of various traditions, customs and cultures brought about mainly by people who came to work in the islands for contract work.Vokatr'io fifangaroana io, nitelina fomban-drazana maro samihafa izahay, indrindra indrindra fa ireo fomba amam-panao sy kolotsaina nentin'ireo olona tonga mba hanatanteraka fifanekem-piaraha-miasa teo amin'ireo nosy ireo.
11A port of entry for cultural influencesSeranana iray fidirana ho an'ireo kolotsaina
12Sao Tome has inspired many foreign artists for creations linked to the diaspora.Nanome aingam-panahy ho anà mpanakanto vahiny marobe i Sao Tome, sy asa famoronana mifandrohy amin'ireo taranany any ampielezana.
13Such is the case of the famous Capeverdean song by Cesaria Evora Sodade (Longing) and the dramatization of the Capeverdean famine of 1947 (Fome 47, by Simentera), which lead the Portuguese colonial administration to bring hundreds of people to Sao Tome.Toy ny an'ilay hira Capeverdeana malaza nosoratan'i Cesaria Evora Sodade (Longing) ary ny fitanisàna ilay kere Capeverdeana tamin'ny 1947 (Fome 47, nosoratan'i Simentera), izay nitarika ireo Portioge mpanjanaka hamindra olona an-jatony ho ao Sao Tomé.
14But settlers didn't come to Sao Tome only from Portuguese speaking countries.Saingy tsy avy amin'ireo firenena mampiasa sy miteny Portioge ihany ireo voanjo nandeha tany Sao Tome.
15International links from many corners of the world have become part of Santomean culture itself.Ny fifandraisana iraisampirenena avy aminà tany samihafa eran'ny vazantany amin'izao tontolo izao no nanjary lasa kasinga nandrafitra ny kolotsain'i Sao Tomé (kolotsaina Santomeana).
16One of the most original examples of foreign influences in the country - leading some to argue [it] it is the most important - is called Tchiloli.Isan'ny ohatra iray tena miavaka amin'ny tandindon'ny kolotsaina vahiny ao amin'ny firenena izao - mahatonga ny maro hilaza fa [it] fa izay no tena misongadina indrindra - dia ny antsoina hoe Tchiloli.
17The origin of its authorship [pt] and how it was introduced [pt] in Sao Tome is uncertain: whether it “has come from France, gone through Spain, eventually making it to Portugal” or if it was written by a blind Portuguese poet from the island of Madeira called Baltazar Dias or even if it has come from Brazil, opinions differ.Ny loharano nipoiran'ny mpanoratra azy [pt] sy ny fomba nanmpidirana azy [pt] tao Sao Tome dia tsy dia mazava loatra: na izy io “tonga avy any Frantsa, nandalo an'i Espana, ary angamba aza tany Portugal” na raha to aizy io nosoratan'ilay Portioge jamba mpanoratra tononkalo avy ao amin'ny nosy Madeira, antsoina hoe Baltazar Dias, na raha nentina avy any Brezila, mizarazara by fomba fijery.
18What is known is that Tchiloli:Ny zavatra fantatra dia ny Tchiloli:
19is performed by prominent men of certain quarters of the island (…).lalaovin'ireo olona manana ny toerany ao amin'ny fiarahamonina avy amina tanàna samihafa eo amin'ny nosy (…).
20The main roles are transmitted from generation to generation.Ny anjara fototra amin'izany dia ifampitàna amin'ireo taranaka mifandimby.
21Dressed in European clothes (mainly women costumes) and wearing masks, the male actors narrate a Renaissance text with music and dance, turning this spectacle into an extravagant cultural manifestation of African and European heritage.Mitafy amin'ny fomba Eraopeana (ny fitafim-behivavy indrindra indrindra) sady mitondra saron-tava, ireo lehilahy mpiantsehatra indray mitantara ny Renaissance (fahaterahana indray) miaraka amin'ny feon-javamaneno sy ny dihy, mahatonga ny fampisehoana ho fihetsiketsehana ara-kolotsaina tsy manam-paharoa momba ny lova ara-kolotsaina Afrikana sy Eraopeana.
22There are collections of citizen videos and photos available online, as well as a short documentary from 1988.Misy fantina lahatsarin'olon-tsotra ary saripika maro azo jerena ao amin'ny aterineto, hatramin'ny fanadihadiana fohifohy hatramin'ny 1988.
23In this interview titled “Masks and Myths” by Inês Gonçalves e Kiluanje Liberdade (with English subtitles), one of the actors explains what it takes to be part of the cast of Tchiloli:Ao anatin'ity tafatafa ity, nomena ny lohateny hoe “Sarontva sy Angano” nosoratan'i Mar Filmes (misy dikanteny amin'ny teny Anglisy), dia manazava ny iray amin'ireo mpilalao ny amin'izay tokony hananana raha te-ho isan'ireo handalo fifantenana (cast) hilalao ny Tchiloli:
24Danço Congo (I Dance Congo), also known as The Captain's Dance, is also one of the main cultural performances and was brought to Sao Tome and Principe from Congo by workers in the colonial time.Danço Congo (Mandihy Congo aho), fantatra ihany koa amin'ny hoe The Captain's Dance, dia iray koa amin'ireo fiakarana an-tsehatra ara-kolotsaina isan'ny tena nentin'ireo mpiasa avy any Congo ho ao Sao Tome sy Principe fony vainvandron'ny fanjanahana.
25It is thoroughly described [pt] by Angolan dancer and researcher Miriam Machado as a “frenetic, colorful, spectacular theatrical dance, with a strong - almost violent - choreography”, which can be seen in a video by Alexandra Dumas on YouTube.Mazava tsara ny namaritan'ilay [pt] Angole mpandihy sy mpikaroka, Miriam Machado azy ho dihy “henjankenjana, maroloko, fanao an-tsehatra, miaraka amina dihy mirindra henjankenjana - matetika mahery setra mihitsy “, izay azo jerena ao amin'ny lahatsary iray novokarin'i Alexandra Dumas ao amin'ny YouTube.
26Danco Congo, on the blog Patrimonio de Sao TomeDanco Congo, ao amin'ny bilaogy Patrimonio de Sao Tome
27Danço Congo is often staged on the celebrations of the independence day, and Miriam tells us about an interesting particularity it has:Ny Danço Congo dia matetika no atao mandritra ny fankalazana ny andron'ny fahaleovantena, ary Miriam no miteny amintsika mikasika ny toetra miavaka mahasondriana ananan'izy io:
28Danço Congo was banned during colonial times because authorities claimed that its frenetic rythms made the dancers weary, and reduced their performance at work.Noraràna nandritra ny vaninandro fanjanahantany ny Danço Congo noho ny gadona mahery setra ananan'izy io notsarain'ireo voanjo ho mandreraka ny mpandihy ka mampihena ny vokatra azo rehefa miasa.
29Another full version of the story [pt] is also published on the blog Patrimonio de Sao Tome as told by the President of the cultural group Danço Congo Mine-Carocel de Almeirim, Libiano Frota, who regrets that the tradition is “vanishing”, due to little support from the authorities responsible for the area of ​​culture but not only:Misy fitantarana feno ny tantarany [pt] amin'ny endrika hafa koa navoaka ao amin'ny bilaogyPatrimonio de Sao Tome araka n y nambaran'ny Filohan'ny vondrona ara-kolotsaina Danço Congo Mine-Carocel de Almeirim, Libiano Frota, izay malahelo fa “manjavona” ny kolotsaina, noho ny fanohanana zara raha misy ataon'ny manampahefana miandraikitra ny sehatry ny kolotsaina saingy tsy izay ihany:
30if I would die now, Danço Congo would die at the exact same moment, as the youth only care about jaca, safu, mangos, cards and soccer - not Danço Congo.raha maty amin'izao fotoana izao aho, dia ho faty miaraka amin'izay koa ny Danço Congo, satria tsy liana afa-tsy amin'ny jaca, safu, mangos, lalao karatra sy baolina kitra monja ny tanora - fa tsy ny Danço Congo.
31A call to preserve cultureAntso ho fiarovana ny kolotsaina.
32On a post in Spirito Santo‘s blog describing Danço Congo as “unbelievable cultural resistance”, Helder D'ava, a Santomean citizen, commented [pt]:Tanatinà lahatsoratra ao amin'ny bilaogy Spirito Santo manoritsoritra ny Danco Congo ho toy ny endrika “tsy mampinon'ny fanoherana ara-kolotsaina”, Helder D'ava, olon-tsotra Santomean iray, dia nitondra fanehoan-kevitra hoe[pt]:
33It is a shame that in STP (my land), both because of the authorities and local communities, these performances are not recognized for their potential value, which results in its disappearance as each day passes.Mahamenatra fa dia ao STP (toerana niaviako), noho ny ataon'ny manampahefana sy ny vondrom-piarahamonina ao an-toerana, tsy mipetraka hanana ny tena lanja tokony ho azy ireny seho ireny, mahatonga azy ireny ho very miandalana isan'andro vaky izao.
34Danço Congo, a screenshot of Alxandra Dumas video taken from the blog Spirito SantoDanço Congo, dikasary avy amin'i Alxandra Dumas tamin'ny lahatsary nalaina tao amin'ny bilaogySpirito Santo
35Some solutions to “preserve the history of Sao Tome so that the future generations have a legacy worth of respect and appreciation” are pointed out [pt] by the students of the class on Historical Heritage:Vahaolana vitsivitsy ho “fitahirizana ny tantaran'i Sao Tome mba hananan'ireo taranaka ho avy lova mendrika hohajaina sy hotiavina” no naroson' [pt] ireo mpianatra avy amin'ny sekoly momba ny Lova Ara-Tantara:
36writers should devote themselves more to the writing of history (…) of all cultural performances;tokony hifantoka misimisy kokoa amin'ny famerenana manoratra ny tantaran'ireo (…) fisehoana an-tsehatra ara-kolotsaina isan-karazany ireo mpanoratra ;
37Sao Tome television should have an open space to display these cultural expressions;tokony hanome sehatra mivelatra ho fandefasana ireny fisehoana ara-kolotsaina ireny ny fahitalavitra ao Sao Tome;
38the State should act more actively and directly to the promotion of these cultural groups.tokony hanao hetsike bebe kokoa ny fanjakana ary mampiroborobo mivantana ireny tarika ara-kolotsaina ireny.
39We also call for the general public to respect ancestral knowledge and traditions as part of the collective heritage of a nation by launching campaigns for education on heritage, to raise awareness of the value of people's traditions and [promote] respect for cultural diversity.Miantso koa izahay ho an'ny sarambabem-bahoaka mba hanaja ny fahaizana sy fomba amam-panao nentin-drazana ho toy ny lova iraisana avy amin'ny firenena amin'ny alalan'ny fanaovana fanentanana ho fanabeazana mikasika ny lova, mba ho fampahatsiarovan-tena mikasika ny lentan'ny fomban-drazan'ny olona sy [hanome tosika] hanajana ny fahasamihafàna ara-kolotsaina.
40This post was proofread by Janet Gunter.Lahatsoratra namarinin'i Janet Gunter avy amin'ny teny Anglisy.