Friday, October 12, 2012

Badenya- Manden Jaliya in New York City

Badenya is all about the new meaning of traditional West African music in the context of modern New York City. Badenya is a Malinke word referring to the bond between mother and child, but it also encompasses a more general sense of community and tradition. In this way it conveys many meanings. During the '70s a West African community began to coalesce in New York City, drawing its members from Mali, Senegal, Guinea, and other countries. These people kept their jaliya traditions, but in the New World context they also assimilated other approaches to sound. What resulted is a brilliant fusion, documented here on a recording by master players still deeply immersed in their heritage.


What stands out most dramatically on this recording is the near-total lack of drums. Instead, the group relies on the kora and bala to weave together a net-like foundation. With this approach, rhythm becomes inextricably bound to harmony. While the harmonies might not be particularly sophisticated from a jazz perspective, they convey a crystalline beauty in their straightforward simplicity. And rather than following the extended forms common to traditional West African music, the group mostly simplifies matters to the 4/4 time signature found in most Western music. Rather than featuring instrumental solos, the music focuses on group cohesion and the sort of interplay that seasoned masters evoke through subtlety and an experienced ear.

In every case, the vocals shine-they are, in fact, the point of the music. While the language will without exception be unintelligible to English speakers, the phrasing, lyricism, and spirit speak volumes. Kindly enough, the folks at Smithsonian Folkways have supplied both African and English lyrics. On "Nanfulen," for example, the point is crystal clear: "Your ancestors have sacrificed for you / so that good things will come to you."In the end, Badenya is true to its name. It's a musical statement which blends new and old traditions, aimimg for a spirit of celebration and enlightenment-and it never overstates itself. Like any deep spiritual music, it's best appreciated when you surrender your preconceptions in order to listen at a deeper level. If you can do that, this is as deep as it gets.

Nils Jacobson wrote

a passionate
new


Wednesday, October 10, 2012

Sory Kandia Kouyaté



1936-1980

Il nait à Manta, dans le petit village de Bodiel, à Dalaba, à 400km de Conakry.

 Il perd sa mère à deux ans et en demeurera profondement marqué.
 Il composera une sublime chanson intitulée "Nna", ma mère en malinké, en son honneur.
Descendant de l'ancetre des griots "Balla Fassèkè Kouyaté", grand griot et conseillé attitré de Soundiata Keita, il est très tot initié à l'art de la famille par son père Djely Mady Kouyaté qui lui apprend à jouer du koni. Plus tard, il excelle à la cour royale de Mamou, puis se retrouve à Conakry en 1949 ou il se fait connaitre ...
Lors d'un concert à Conakry, son micro lache, alors il le pose et entamme son chant ... il envelloppe l'auditoire et emerveille !
Ensuite tout s'enchaine : kankan, siguiri, Dakar, paris (1956 ou il entre en studio chez Vogue ...), UK, l'Allemagne, Belgique, URSS, Chine, US, Autriche, Afrique de l'ouest, Tanzanie, Sicile, Algérie, Tunisie ... bref il fera le tour du monde dans sa carrière !
Directeur du ballet national Djoliba dès 1964, il gagnera un nombre incalculable de prix et disques d'or !
Il meurt jeune à tout juste 44 ans, après une riche carrière et des succès mondiaux ...
Il ne chantait que l'amour, la solidarité, le travail, bref toutes ces richesses de coeur qui font d'un groupe d'homme une nation.
Il demeure l'artiste par référence de la musique post coloniale d'Afrique de l'ouest, un patrimoine mondial !

Monday, October 8, 2012

'Gege' Monja Mahafay



A  healer marovany player

'Gege' Monja Mahafay was born in 1970 in Ambovobe ,Androy. His  mother has passed on her gifts as a musician and healer,
she has always brought him with her to the sessions for 'tromba (divinations, patient treatments, exorcisms).
the songs are about  sacred spirits that fully participate in every event in the social life of Madagascar.
Gege Monja started  traveling outside Androy to the rest of the country and  plays his marovany  since 1998.
he is currently one of the most in demand, marovary players in Antananarivo.


Some of the most spectacular  music of the island/continent of Madagascar come
from the Antantroy people and  marovany player Monja,surely a name to remember, is no exception .
when I first heard Monja's marovany-the instrument that speaks to the spirits-I wondered naively maybe,why he is not world famous, like other African virtuosos ,the comparison with Toumany Diabate was inevitable,but then I thought that Monja must feel complete and glad
practicing his   healing sessions and any fame,apart from been temporary, doesn't guarantee happiness,experience says rather  the contrary in most cases.
but even so he is still able to transmit with digital means some of his healing power and beauty to us.

one of my musical heroes and a...

marovany!

check also  the other  side of Monja with the Manintsindava Band  equally adventurous and very  uplifting  :



Saturday, October 6, 2012

Faidati Mognehazi & Debaa shama

.
.
.
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qasidah written by the Sufi sage
Abdullah bin ‘Alwi Al-Haddad (1634 - 1720)
interpreted by Faidati  Mognehazi with  Debaa shama
in Hamjago/Mtsamboro/Mahoré (Mayotte)
nostalgie
nostalgie d'un amour
amour
*






Thursday, October 4, 2012

Conjunto Folklorico Nacional de Cuba-Música Yoruba



Música Yoruba is an outstanding recording of traditional  Afro-Cuban  music.
It holds the double distinction of being one of the best produced records of it's genre,  as well as featuring performances by one of the largest assemblage of Cuban folkloric masters ever.
 It is both as an incredible aesthetic experience and   documentation of a time that has passed into history. the recordings consists entirely of Lucumí songs for the orishas, accompanied by batá drums.Recorded in the early 1970s, this recording has captured a period when many of the Conjunto's founding elders were still in residence.

Lazaro RosAkpons (lead singers)
Lázaro Ros 
Cuba's most famous akpón is Lázaro Ros, founding member of the Conjunto. From early childhood, his talent set him on the path to becoming one of the great interpreters of the Lucumí language as used in Afro-Cuban rituals. Studying with Eugenio de la Rosa and other masters, he perfected his singing technique and has become a nationally recognized virtuoso. His long career has included work in theater and films and many recordings. Always an innovator, Lázaro's ground-breaking fusion efforts with Síntesis and Mezcla combine orisha songs with modern rhythms and orchestrations. These days the master lives simply in Guanabacoa where he devotes his time to singing in ceremonies and to developing his current group,Olorún, which includes many younger performers, thus fulfilling his desire to pass his knowledge on to the next generation.
Felipe Alfonso Perez
Felipe Alfonso Pérez 
Felipe Alfonso, a founding member of the Conjunto, had a legendary style of singing. Felipe's technique included a playful approach to timing that was unparalleled. Playfulness characterized many aspects of his life. This recordingis probably the best documented example of this master's outstanding skills.Tragically, Felipe Alfonso died in November 1991 at the age of 43.
Zenaida ArmenterosZenaida Armenteros 
A founding member of the Conjunto, Zenaida Armenteros is still with the group.Until recently she was the primary dancer of the orisha Oyá in theConjunto. Zenaida's singing career spans more than 40 years. She started out by taking part in a singing competition on radio station Cadena Azul. One ofher early teachers was Obdulio Morales, an innovator who introduced the horn section to the popular music known as Son (or Salsa outside of Cuba).Zenaida has sung in the most prestigious clubs in Havana, such as the Tropicana,and appeared as a singer in two films,Yambao and Mulata.Música Yoruba captures the marvelous quality of this incredible singer's voice.
Carlos Aldamathe drummers
Carlos Aldama (Iya Bata) 
Carlos Aldama, a founding member of the Conjunto Folklórico, left the group in 1991. He studied batá under Jesus Pérez when that master was in residence at the Conjunto. Carlos has also worked with Alex Valdez,director of the Karl Marx Theatre in Havana. Other credits include recording with Adalberto Alvarez y su Son and more recently, a project involving both Lázaro Ros and the piano virtuoso Gonzalo Rubalcaba. He is currently lead drummer for Lázaro Ros' Olorún, and plays with Sergio Vittier.
Mario JuareguiMario Jáuregui (Itotele Bata) 
Another founding member, Mario Jáuregui studied batá with themaster Pablo Roche at the age of nine. He also played at the Tropicana nightclub with Jesús Pérez. Mario played on the very first record of folkloric guaguanco, Guaguanco Afro-cubano(Grupo Folklórico deAlberto Zayas). Mario also played with Sergio Vittier. In addition to his drumming skills, Mario is an extraordinary rumba dancer, a talent he demonstrated in many Conjunto performances.
Ramiro Hernández (Okonkolo Bata)
Originally from Matanzas, Ramiro lives in Jata near Guanabacoa. He is still in the Conjunto today and is among the new group of elders who have had the "baton"passed to them. Ramiro played with batá masters Jesus Pérez and"Trinidad" Torregrosa."



the orishas  must have been very happy that day

Tuesday, October 2, 2012

Prince Twins Seven-Seven


Prince Twins Seven-Seven changed his birth name, Olaniyi Osuntoki, to signal his status as the sole surviving child of his parents’ seven sets of twins. “They believed that I was the reincarnation of twins they had lost,” .
“Prince” was more than a flourish. His grandfather was king of Ibadan in the 1890s and, until the artist became seriously ill, he was about to be installed as chief of his clan, the Osuntoki.
A dancer and singer, Prince Twins Seven-Seven found his calling as an artist in the 1960s when he became part of an experimental school in the city of Oshogbo run by Ulli Beier.

He began drawing in pen and ink on paper, but soon began using ink and paint on large sheets of laminated plywood. His subject matter was Yoruban myths, many of them recited to him by his mother, but others absorbed through the novels of Amos Tutuola and Daniel O. Fagunwa. In a consciously naïve style, he depicted village scenes, animals and deities, especially the goddess Oshun, filling in outlines and borders with jewel-colored patterns based on traditional textiles.
Taiwo Olaniyi Osuntoki Oyewale was born on May 3, 1944, in the village of Ijara. As a young man, he danced with a traveling medicine show that sold Superman Tonic.
In 1964 he crashed a party at the Oshogbo art school and soon became integrated into its group of artists. After an exhibition of his work was mounted in Oshogbo, he moved to Lagos and later to London. His work was included in the 1989 exhibition “Magiciens de la Terre” (“Magicians of the Earth”) at the Pompidou Center in Paris.
 He later formed a band, for which he was the lead singer and occasional drummer, and which recorded a number of hit records; he continued to perform and record throughout his life. Like his artwork, his music was rooted in folk tradition.

infos from here and  here



and now these magic paintings are coming alive in sounds:
Twins Seven Seven's Black Ghosts International  sing and play for  Oshun 
the 2 sides separately (as in the original post in 0Earth)



Oshun part1



Oshun part 2


nuevo enlace

Monday, October 1, 2012

Les Shleu Shleu - Haiti Terre de Soleil




When Compas Direct the band of Nemours Jean Baptiste was in his prime time,
many young men were copying the work of the famous musicians especially the Accordionist Richard Duroseau and the the guitarist Raymond Gaspard. 
Among the followers was a young man living in the neighborhood of Mornes Nelliot by the name of Serge Rosenthal. Serge played the accordion and the guitar trying his best to be the next Richard or the new Raymond.With his friend the drummer Smith Jean Baptiste and other guitarists like Jacques Fabre,Camille Philippe and Kiki Bayard a little neighborhood band was created....
they called themselves LES MANFOUBENS.
Dada Djacaman an Arab-Haitian man with much better financial situation decided to take the dream of the youngsters to another level and on December 22,1965 the band with the addition of some new members was baptized as LES SHLEU SHLEU de Dada Djacaman......showing that the band is the property of the investor.
Contrary to the bands of Nemours and Sicot and the other bands of the time playing with a full horn section, the new band had a reduce format with only one saxophone played by Tony Moise....and there you have it: the first MINI JAZZ was created with J.C pierre Charles (Peddy) and Hans Cherubin (Gro Bébé) on lead vocal.
The band captured the attention of the new generation and before long they were the kings of the airwaves with songs like Alfredo- Pèche A La Ligne-Maille -Devinez -Café Au Lait among others. By the end of the decade the country was floated with Mini Jazz bands from almost every neighborhood copycatting the work of Shleu Shleu. But Shleu Shleu continued to be like a real king among the others and they carry themselves as such too. They continued to write hit songs like Moune Damou- 7 Jours Se La Semaine-Ceremonie Loa and some nice slow songs like Grille Ta Cigarette and Minuit Sonnen....

Les Shleu Shleu


Terre de Soleil