View allAll Photos Tagged Unvoiced
Pond Inlet, Nunavut, Canada
September 5, 2018 - Day 10 of Quark's Northwest Passage
Voyage
Dressed in the traditional Amauti (hooded tunics worn by the women in which they carry their children), Abbie Agnetsiak and a friend demonstrate throat singing.
The performance is captures on YOUTUBE:
en.wikipedia.org/wiki/Inuit_throat_singing
Inuit throat singing, or katajjaq, is a form of musical performance uniquely found among the Inuit. The traditional form consists of two women who sing duets in a close face-to-face formation with no instrumental accompaniment, in an entertaining contest to see who can outlast the other.
History
Originally, katajjaq was a form of entertainment among Inuit women while men were away on hunting trips, and it was a regarded more as a type of vocal or breathing game in the Inuit culture rather than a form of music.
Performance
Two women face each other usually in a standing position and holding each other's arms. Sometimes they will do some kind of dance movements while singing (e.g., balancing from right to left). One singer leads by setting a short rhythmic pattern, which she repeats leaving brief silent intervals between each repetition. The other singer fills in the gap with another rhythmic pattern. The sounds used include voiced sounds as well as unvoiced ones, both through inhalation or exhalation. The first to run out of breath or be unable to maintain the pace of the other singer will start to laugh or simply stop and will thus be eliminated from the game. It generally lasts between one and three minutes. The winner is the singer who beats the largest number of people.
At one time, the lips of the two women almost touched, so that one singer used the mouth cavity of the other as a resonator, but this is less common in present day. Often, the singing is accompanied by a shuffling in rhythm from one foot to the other. The sounds may be actual words or nonsense syllables or created during exhalation.
Pond Inlet, Nunavut, Canada
September 5, 2018 - Day 10 of Quark's Northwest Passage
Voyage
Dressed in the traditional Amauti (hooded tunics worn by the women in which they carry their children), Abbie Agnetsiak and a friend demonstrate throat singing.
The performance is captures on YOUTUBE:
en.wikipedia.org/wiki/Inuit_throat_singing
Inuit throat singing, or katajjaq, is a form of musical performance uniquely found among the Inuit. The traditional form consists of two women who sing duets in a close face-to-face formation with no instrumental accompaniment, in an entertaining contest to see who can outlast the other.
History
Originally, katajjaq was a form of entertainment among Inuit women while men were away on hunting trips, and it was a regarded more as a type of vocal or breathing game in the Inuit culture rather than a form of music.
Performance
Two women face each other usually in a standing position and holding each other's arms. Sometimes they will do some kind of dance movements while singing (e.g., balancing from right to left). One singer leads by setting a short rhythmic pattern, which she repeats leaving brief silent intervals between each repetition. The other singer fills in the gap with another rhythmic pattern. The sounds used include voiced sounds as well as unvoiced ones, both through inhalation or exhalation. The first to run out of breath or be unable to maintain the pace of the other singer will start to laugh or simply stop and will thus be eliminated from the game. It generally lasts between one and three minutes. The winner is the singer who beats the largest number of people.
At one time, the lips of the two women almost touched, so that one singer used the mouth cavity of the other as a resonator, but this is less common in present day. Often, the singing is accompanied by a shuffling in rhythm from one foot to the other. The sounds may be actual words or nonsense syllables or created during exhalation.
Pond Inlet, Nunavut, Canada
September 5, 2018 - Day 10 of Quark's Northwest Passage
Voyage
Dressed in the traditional Amauti (hooded tunics worn by the women in which they carry their children), Abbie Agnetsiak and a friend demonstrate throat singing.
The performance is captures on YOUTUBE:
en.wikipedia.org/wiki/Inuit_throat_singing
Inuit throat singing, or katajjaq, is a form of musical performance uniquely found among the Inuit. The traditional form consists of two women who sing duets in a close face-to-face formation with no instrumental accompaniment, in an entertaining contest to see who can outlast the other.
History
Originally, katajjaq was a form of entertainment among Inuit women while men were away on hunting trips, and it was a regarded more as a type of vocal or breathing game in the Inuit culture rather than a form of music.
Performance
Two women face each other usually in a standing position and holding each other's arms. Sometimes they will do some kind of dance movements while singing (e.g., balancing from right to left). One singer leads by setting a short rhythmic pattern, which she repeats leaving brief silent intervals between each repetition. The other singer fills in the gap with another rhythmic pattern. The sounds used include voiced sounds as well as unvoiced ones, both through inhalation or exhalation. The first to run out of breath or be unable to maintain the pace of the other singer will start to laugh or simply stop and will thus be eliminated from the game. It generally lasts between one and three minutes. The winner is the singer who beats the largest number of people.
At one time, the lips of the two women almost touched, so that one singer used the mouth cavity of the other as a resonator, but this is less common in present day. Often, the singing is accompanied by a shuffling in rhythm from one foot to the other. The sounds may be actual words or nonsense syllables or created during exhalation.
Pond Inlet, Nunavut, Canada
September 5, 2018 - Day 10 of Quark's Northwest Passage
Voyage
Dressed in the traditional Amauti (hooded tunics worn by the women in which they carry their children), Abbie Agnetsiak and a friend demonstrate throat singing.
The performance is captures on YOUTUBE:
en.wikipedia.org/wiki/Inuit_throat_singing
Inuit throat singing, or katajjaq, is a form of musical performance uniquely found among the Inuit. The traditional form consists of two women who sing duets in a close face-to-face formation with no instrumental accompaniment, in an entertaining contest to see who can outlast the other.
History
Originally, katajjaq was a form of entertainment among Inuit women while men were away on hunting trips, and it was a regarded more as a type of vocal or breathing game in the Inuit culture rather than a form of music.
Performance
Two women face each other usually in a standing position and holding each other's arms. Sometimes they will do some kind of dance movements while singing (e.g., balancing from right to left). One singer leads by setting a short rhythmic pattern, which she repeats leaving brief silent intervals between each repetition. The other singer fills in the gap with another rhythmic pattern. The sounds used include voiced sounds as well as unvoiced ones, both through inhalation or exhalation. The first to run out of breath or be unable to maintain the pace of the other singer will start to laugh or simply stop and will thus be eliminated from the game. It generally lasts between one and three minutes. The winner is the singer who beats the largest number of people.
At one time, the lips of the two women almost touched, so that one singer used the mouth cavity of the other as a resonator, but this is less common in present day. Often, the singing is accompanied by a shuffling in rhythm from one foot to the other. The sounds may be actual words or nonsense syllables or created during exhalation.
This image is the result of an experiment where photography meets the transformative capabilities of AI. The interplay of shapes and colors attempts to capture a moment of beauty, similar to a sunset's glow, within the confines of an abstract structure. It’s an exploration—a step into how the melding of different tools can offer a different perspective. The colors and their gradients are meant to lead the viewer through an array of untold narratives, as if each hue holds a story yet to be told. The interaction between the structure’s forms, cast in shadow and light, continually shifts, offering new interpretations with each viewing. Duncan’s work is an invitation to look closer and see what thoughts arise in the presence of this visual enigma.
Pond Inlet, Nunavut, Canada
en.wikipedia.org/wiki/Inuit_throat_singing
Inuit throat singing, or katajjaq, is a form of musical performance uniquely found among the Inuit. The traditional form consists of two women who sing duets in a close face-to-face formation with no instrumental accompaniment, in an entertaining contest to see who can outlast the other.
History
Originally, katajjaq was a form of entertainment among Inuit women while men were away on hunting trips, and it was a regarded more as a type of vocal or breathing game in the Inuit culture rather than a form of music.
Performance
Two women face each other usually in a standing position and holding each other's arms. Sometimes they will do some kind of dance movements while singing (e.g., balancing from right to left). One singer leads by setting a short rhythmic pattern, which she repeats leaving brief silent intervals between each repetition. The other singer fills in the gap with another rhythmic pattern. The sounds used include voiced sounds as well as unvoiced ones, both through inhalation or exhalation. The first to run out of breath or be unable to maintain the pace of the other singer will start to laugh or simply stop and will thus be eliminated from the game. It generally lasts between one and three minutes. The winner is the singer who beats the largest number of people.
At one time, the lips of the two women almost touched, so that one singer used the mouth cavity of the other as a resonator, but this is less common in present day. Often, the singing is accompanied by a shuffling in rhythm from one foot to the other. The sounds may be actual words or nonsense syllables or created during exhalation.
Spectrogram of me singing Tookue (遠くへ)
Time range of SELECTION
From 0.107439 to 5.444422 seconds (duration: 5.336982 seconds)
Pitch:
Median pitch: 350.101 Hz
Mean pitch: 346.985 Hz
Standard deviation: 82.292 Hz
Minimum pitch: 105.268 Hz
Maximum pitch: 470.417 Hz
Pulses:
Number of pulses: 1445
Number of periods: 1433
Mean period: 2.873642E-3 seconds
Standard deviation of period: 0.802578E-3 seconds
Voicing:
Fraction of locally unvoiced frames: 19.787% (316 / 1597)
Number of voice breaks: 11
Degree of voice breaks: 19.988% (1.066769 seconds / 5.336982 seconds)
Jitter:
Jitter (local): 0.685%
Jitter (local, absolute): 19.674E-6 seconds
Jitter (rap): 0.304%
Jitter (ppq5): 0.268%
Jitter (ddp): 0.912%
Shimmer:
Shimmer (local): 2.413%
Shimmer (local, dB): 0.263 dB
Shimmer (apq3): 0.822%
Shimmer (apq5): 1.048%
Shimmer (apq11): 1.741%
Shimmer (dda): 2.465%
Harmonicity of the voiced parts only:
Mean autocorrelation: 0.984937
Mean noise-to-harmonics ratio: 0.019834
Mean harmonics-to-noise ratio: 26.401 dB
Eastern box turtle Diode, hero of book-in-progress Diode's Experiment: A Box Turtle Investigates the Human World, vocalizes into Dave's ear. These turtles have learned to vocalize (mostly unvoiced, like a whisper) and can imitate several phonemes of ours. In the wild, more than forty percent of tortoise males vocalize during courtship and/or mating.
conversations of coffee, paris, burgers, and sculpture; a dread builds, creeping in around the corners. the collar of a familiar gray windbreaker rustles against the stiff breeze, and frames a tangle of hair and dark eyes glinting in the October sun. there's a beautiful sadness mirroring back. two silent seconds. unvoiced words scream through the air, the eloquence of a five year old taking over. one step away, one step down. two, then three. the railing and the pavement mocks with a final glimpse of blue trous and the left heel of a brown shoe. breathing is a new concept, it struggles to implode. with the roar of the J train, new york flicks the switch to OFF.
In a family tradition started many years ago by our mother Lilly , Linda kisses the lips and asks for an unvoiced kindness from the universe.
All I have to say is that it was not my choice to eat at an organic, vegetarian cafe. I wanted to eat pasta, but my sister, R., unilaterally decided to eat this kind of fare.
I initially went in with serious, but unvoiced reluctance because I was absolutely ravenous (it was 2 PM) and thought organic vegetarian fare (especially at a restaurant which purported to be "a place to learn about ancient foods that sustained civilizations for thousands of years and be inspired by its natural and serene, sounds") would not satisfy my actual appetite and my gastronomic yearnings for carb-y, bacon-y, and tomato-y foods, e.g., bucatini all'amatriciana.
However, I have to admit this soup was quite delicious -- very thick and hearty with judicious spicing and deep flavour. The slice of sunflower bread next to it on the other hand was very dry and dense, requiring it to be dunked into the bread in order for easy swallowing.
In Thoughts Unspoken, the intimate moment captured between the woman and the imagined figure inside her thought bubble explores the complexity of unvoiced emotions and internal narratives. The contrast between the hyper-realistic depiction of the woman and the pop-art styled figure in her thoughts creates a tension between the inner and outer worlds. The man inside her mind, rendered in the simplistic, almost comic-book style, represents how we often reduce or simplify the depth of our emotions and memories into digestible fragments.
The woman’s expression is calm, yet pensive, her gaze fixed ahead while her mind is preoccupied with a distant thought or memory. The composition suggests the contrast between the layers of personal history, idealized memories, or unresolved emotions that reside beneath our polished exterior. The pop-art figure within the thought bubble is deliberately bold and stylized, evoking the idea that the people we carry in our minds are often reduced to symbols or idealizations, far from the complex, multi-dimensional reality.
Thoughts Unspoken invites the viewer to reflect on their own inner dialogue and the dissonance between what is portrayed outwardly versus what is simmering beneath the surface. It’s a visual representation of the quiet introspection that goes unnoticed, asking the viewer to consider the weight of their own unspoken thoughts.
The members of Talk Temari regularly draw names and stitch temari for each other. When Hurricane Katrina devastated the Gulf Coast, one of the TT members was in the path of destruction. She and her daughter were able to move in with friends until their home was cleaned out. They went shopping for some personal things to make their temporary room theirs. The daughter selected the colors. Some of them clashed in mom's unvoiced opinion. When the story was shared on TT, the next temari swap was a Katrina theme. We could only stitch in the colors which the daughter had selected.
We had an odd number of participants in that swap, so I volunteered to have two partners. I also made two extra temari in those colors to send to the mother and daughter in the story. Many of the stitchers in the swap elected to put the Pink and Orange on opposite ends of the temari. I put them side by side. I don't think they clash. Do you?
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In much of his work Fanon used the concept of Manichean psychology to describe the roots of oppression.
.
in Algeria. This Manichean psychological analysis can be generalized to understand the oppression of the.
.
indigenous Native American Indian. While the intentions of the European colonization of North Africa, the.
.
Antilles, and North America may have been dissimilar, the psychological effects are notably congruent. The horrific.
circumstances endured by Native American Indians have been alarmingly silenced; although Fanon`s work briefly.
.
mentions Native American oppression in North America, the situation remains highly unvoiced. The Native.
American people began experiencing oppression as a result of colonization, similar to that of the Algerians, in the.
.
late 15th and early 16th centuries. This oppression began over 500 years ago and its malevolent face remains visible.
.
today. Through the historical and systematic attempt to destroy the Native American people and assimilate them to.
the Euro-white culture, European colonialism, and the United States in particular, has caused serious detrimental.
.
effects on the Native American psyche. It is imperative that these effects of colonialism are understood and.
overturned for the benefit and well-being of the Native American people. Fanon`s theories and analysis provide an.
.
effective avenue for deconstructing the horrors and trauma of Native American oppression. As studies proliferate.
.
depicting the immense prevalence of mental illness, poverty, and population decline of the Native American.
.
population, the effects of colonialism and oppression in North America are becoming more evident..
.
The Life of Fanon.
.
Martinique, France.
Frantz Fanon was born 20 July 1925 in Fort-de-France, the capitol city of Martinique. Martinique is an.
.
overseas region of the French Republic located in the eastern Caribbean Sea. The two islands nearest Martinique are.
.
St. Lucia and Dominica, to the south and northwest, respectively. Martinique became an overseas region of the.
.
French Republic in 1635, and its citizens have full French citizenship. David Macey (2000) describes a notable.
social class division in Martinique: the rich, or békés (similar to Karl Marx`s idea of the bourgeoisie), and the.
.
working class..
.
The official language of Martinique is French, although Creole is the native language of the region. Creole.
.
is a mixture of French and many other African and European languages, primarily spoken by traders and merchants.
.
of the eastern Caribbean. Creole was originally developed in an effort to allow white masters to communicate with.
.
black slaves on plantations. The use of Creole can at times create a feeling of Martiniquan identity within the native.
working class (Macey, 2000). During Frantz Fanon`s school-age years he was discouraged from speaking Creole in.
school because it was seen as uneducated and deriving from a lower socioeconomic status. This transformation of.
.
language from Creole to French in Martinique would later be discussed by Fanon in his work Peau Noire, Masques.
Blancs, where he explains, To speak means...above all to assume a culture (Fanon, 1952, pp. 1-2)..
.
The Martinique capitol where Fanon was born, Fort-de-France, was neither a scenic nor modern town..
Waste was dumped into open drains and rivers, which served as a breeding ground for rats and land crabs. A proper.
.
sewage system was not developed in Fort-de-France until 1951 (Macey, 2000). Harsh rural poverty and diseases.
such as tuberculosis, leprosy, malaria, and elephantiasis were present in Fort-de-France during much of Fanon`s.
.
childhood, lingering through the 1950s (Macey, 2000). Aimé Césaire (1994), the Martiniquan poet, author, and.
politician, gives this unappealing description of Fort-de-France in his poem Cahier d'un Retour au Pays Natal:.
.
This flat town - sprawling, tripped from its right direction, inert, breathless under the geometric burden of a.
.
cross that is constantly being reborn, rebellious against its destiny, frustrated in every way, incapable of.
.
growing along with the sap of this soil, ill at ease, clipped, diminished, at odds with its fauna and flora. (p..
.
10).
Fanon`s childhood, however, was not directly affected by this presence of disease, infestation, and poverty, despite.
.
the fact that he was born into a family of eight children..
.
Early Life.
Frantz Fanon was raised by a somewhat prosperous middle-class family which received dual-income from.
.
a shop-owning mother and a father who worked as a customs inspector. Frantz`s father, Casimir, spent much of his.
.
time at work and was not as heavily involved in the upbringing of the children as was his mother Eléanore (Bulhan,.
.
1985; Macey, 2000). For many years Fanon carried a harsh resentment against his father for not being more.
intimately involved in his and his siblings` lives. This resentment can be seen through an excerpt of a letter Fanon.
.
wrote to his father while serving in the French Army during World War II (Fanon, 1982):.
...If we, your eight children, have become something, it`s Mama alone who must be given the glory...I can.
see the expression you`ll make in reading these lines, but it`s the truth. Look at yourself, look at all the.
years gone by; bare your soul and have the courage to say, I deserted them. (p. 10).
.
December 2011 Journal of Scientific Psychology 46.
..
My hiking companion has an enthusiastic moment of making unvoiced linguolabial trills... er... "blowing raspberries" in my general direction. She was thoroughly beaten for her impertinence not long after this occurred. Thoroughly. And then fed to some local snails.
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Photograph context:
This photograph is part of a set that was taken at the Virgin Falls State wilderness in White County, TN. (south of Sparta, Crossville, & Cookeville) during my camping vacation with a friend in May of 2008. They are sequentially numbered according to what one would see going from the entrance to the park, through the trail, and ending at the last waterfall- Virgin Falls.
It is my intention here to not only show a few pretty places in the Virgin Falls State wilderness, but also to give anyone who wants to go here something of an idea of what to expect from beginning to end; most of the trail guides for this wilderness area are surprisingly lacking in vital details. That is why a few of the photos in this set are more functional rather than aesthetically interesting.
If you have any questions or want advice about camping or hiking the Virgin Falls State wilderness, please feel free to send FlickrMail to my account here.
Tiring now of slow growing corn
impatiens the Patella knee limpet
loosens his hold on hearing tides recall,
Inflaming the heartless toying with this Cat.
And then
Retiring to a gold barge,
Night sails blackened
beneath a velvet sky, no moon.
Leaving alone, returning in silence
the loneliest star unmeasured to rule
Unvoiced to cry
Held by the sky
An alchemists school,
Dark Monarch pass me by.
It is difficult to leave unvoiced the wrong thing at a tempting moment 🙏
You should leave it to God 👆
God bless you ♡
Here is a vocal warm up exercise that you can do with a straw. This is just one of the exercises from the longer warm up sessions. ⭐️ FOR MAXIMUM BENEFITS, MAKE SURE TO GET YOUR SOVT STRAW TODAY! ⭐️ ift.tt/3jvxNyd USE THE CODE "JVA" AT CHECKOUT TO GET 20% DISCOUNT! 👉 FOLLOW ME ON INSTAGRAM: ift.tt/3bdsbFZ 👉 FOLLOW SOVT STRAW ON INSTAGRAM: ift.tt/3kL8MAK ACCESS THE SOVT SINGING TECHNIQUE STREAMING COURSE: ift.tt/2QGooaA (IMPORTANT DISCLOSURE: The links above are affiliate links which means if you click that link and subsequently make a purchase, we will earn a commission at no extra cost to you) ➢ Spotify: goo.gl/8FikYx ➢ Apple Music: goo.gl/TczNsB ➢ TIDAL: goo.gl/fG55Ha ➢ Google Play Music: goo.gl/eXDmSp ➢ Amazon: goo.gl/bJixpQ ➢ Deezer: ift.tt/2ONvdFK 👉 Try our vocal coaching FOR FREE: ift.tt/2V1Z29X ➢ FREE 3 day training for singers: ift.tt/2XGHxxm ➢ Learn The 3 Secrets To Developing A Great Singing Voice: bit.ly/2AGO2r2 BECOME A MEMBER: Access special community perks on our channel and support our trainings by clicking that Join button! Or, click here: www.youtube.com/channel/UCc4sOlYxxoXNba2CYCRQJGw/join My Personal YouTube Channel: ➢ goo.gl/ZbLcjM Recommended ressources for singers (affiliate links): ➢ 2 Months of free vocal training: ift.tt/2QHx5Sq ➢ 14 days of free vocal training: ift.tt/30rhqvQ My ENTIRE Recording Equipment and other recommended things: ift.tt/353hgLt
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Let’s discuss the unvoiced perils first. Roofers have an instinct akin to what navigators call sea legs. Professional roofers spend a considerable amount of time on rooftops such that they skillfully and comfortably walk on the slickest roofs. The ordinary homeowner hardly spends time on their roof, even if they happen to a skydiver or rock climber and comfortable with…
5 Tips to making DIY home roof repair easy syndicated from landscapingmates.wordpress.com