QUILOMBO EM PASADENA, ROCKY REGGAE IN DOWNTOWN L.A.

Sometimes music genres and sub-genres emerge and disappear largely on the basis of the fame of its one or two chief protagonists. If he or they fade away, the genre they largely created doesn’t always survive. ‘Grunge’ is maybe the best example of this. After Kurt Cobain self-destructed, there didn’t seem to be much left to say, nor much of anyone left to say it. Cobain didn’t create the genre, but he certainly defined it. Eddie Vedder was not even a Pac NW’er by origin, and others had their own drug problems, so the genre was without a spiritual leader. Heroin certainly wasn’t cool any more, and after the success of the well-scrubbed Spice Girls, it seemed like a good time to kick out the jams with cute little boy bands. I gave up on reggae for the same reason years ago. Without Bob Marley, and then runner-up Peter Tosh, I figured that was that. Without Bob’s lyrics and leadership, there didn’t seem to be much left but empty baggage and an empire to be divided up amongst the sons, the musical fruit, so to speak. I always liked the island theme, and reggae was the perfectly focused complement to Jimmy Buffett’s all-you-can-eat island style, but after Marley it seemed there was just Rasta, no more reggae.

Somehow it survived all these years, so I’ve been giving it another listen lately. What with all the Marley brothers collectively carrying on Dad’s tradition in good form, and Ziggy acquiring some seniority and well-earned moral leadership (even if Daddy penned half his live set), it seemed worth a try. But what really inspires me is some of the Afro-pop artists, particularly Oliver Mtukudzi, doing a fine job of picking up the original musical spirit of reggae BUT WITHOUT ALL THE RASTA STUFF (if you overstand what I mean). So it was with high hopes that I ventured out to Grand Performances last Friday noon to catch Rocky Dawuni’s act, the so-called ‘Bob Marley of Ghana,’ though I really wasn’t very familiar with his work. My standards for acceptance are not that high really. I’ve even gotten used to the red-gold-and-green chrocheted turbans that hide more hair than a Sikh cabbie in NYC. Just don’t give some some strutting peacock with flying locks spreading pheromones and more dread than his half-baked lyrics. Unfortunately Rocky seemed all that and more, apparently lots of baggage but not much inside, all style and no substance. I left early. If there’s anything worse than a woman trying to pass off her good looks as good music, it’s a man doing the same. Fortunately in the spirit of fairness I decided to check out his MySpace site before completing this paragraph. It’s a good thing. ‘In Ghana’ is a first-rate song and some of the others aren’t bad either. Too bad Obama didn’t use it last week in Accra. This is a warning, Dawuni- tone down the strut (and please don’t name your next album ‘Lion of Zion’- please?). You’ve been warned. Some of us are neither stoned nor hormoned.

“VIVER BRASIL” is something else, though, no substance abuse here. I caught this as a freebie at Levitt Pavilion in Pasadena, though I’m sure it’d be well worth the full fare for the full bill at any of the venues they’ve played over the years around LA while honing the act. Though ‘Ballet Folclorico’ is not a new concept and similar productions have been done based on the traditions of a number of countries around the world, the results are mixed. Such things can be truly inspiring or horribly hokey. Fortunately ‘Viver Brasil’ falls into the former category. The show is essentially the interaction between music and dance, a la Brasileira, the dancers all female and all local, the musicians all males and Brazilian, headed up by co-founder Luiz Badaro’. The themes, for both dance and music, are based on the cultural milieu of Salvador de Bahia, which is to say Afro-Brazilian, colorful and throbbing. The costumes alone are worth the price of admission.

A special treat is the inclusion of native carioca (that means from Rio, not a tribe of voice-over lounge singers) Katia Moraes of LA’s Sambaguru handling vocal chores for the show. This is an excellent place for her to stretch beyond her more typical smooth samba/bossa nova style into something deeper and more aggressive and more tribal. She’s excellent at it of course. The show’s only hokey moments came during the mock-capoeira dance (though real capoeira is not much different), as the two ‘combatants’ competed for applause. That’s okay; chalk it up to the reality TV influence. Capoeira is in its element on the dance floor regardless. I can’t imagine walking through a Sao Paulo slum and every time a fight breaks out the choreography begins. West Side Story would be proud.

I also caught a piece of David Zasloff’s band Thursday night while shopping at the Farmer’s Market and was pleasantly surprised. They rocked, though I’d have probably been at McArthur Park to hear Lili Haydn if I’d known about it. It’s not often you get to hear someone who’s been called the ‘female Jimi Hendrix of the electric violin,’ but they apparently only got their 2009 schedule up on the web within the last week or so. Oh well, maybe they’ll get their act together one day, probably the day of deadline. There’s so much good music in summer in LA, if you snooze you’ll lose. I’d like to be covering San Diego and TJ also, and could too, but LA’s got so much already that it’s hard to get motivated to look around the edges. This week’s no different, starting off with Bobby Matos at Hollywood and Highland on Tuesday, then Malian techno-tribal singer Issa Bagayogo at the Skirball on Thursday, while the West African Highlife Band holds the stage at Levitt Pavilion in McArthur Park. Watcha Clan and Cucu Diamantes will be at Grand Performances downtown Thursday, and Albita will show up Friday. And of course it’s all free. It’s hard to beat that. El Gran Silencio will be in TJ and Amadou & Mariam will open for Coldplay at Cricket Wireless Amphitheatre in San Diego. Get off the Net and out the door.

OMAR FARUK TEKBILEK GOES BEYOND THE NEW AGE IN ‘RARE ELEMENTS’ REMIX

Omar Faruk Tekbilek has been pleasing Western audiences, particularly those of ‘new age’ orientation, for some twenty years with his Sufi-inspired Turkish-derived melodies. So why does he need to have his work re-mixed a la mode by a bunch of urban-oriented DJ’s? Short answer- why not? You get a greatest hits collection and something extra in the process, two for the price of one, more bang for your buck, and Mr. Tekbilek hopefully gets a new audience for his tunes. Almost as short and maybe more to the point- he doesn’t need the DJ’s. They need him. Obviously the raw material for DJ’s is previously recorded material, which they slice and dice and stir together in the audio equivalent of a hot wok. As such their work is by definition derivative, maybe one reason it took me so long to recognize the value of their art (and it IS art). Or maybe I resented them taking center stage (and much credit) while some poor (perhaps starving) artist gets sampled, swished around the mouth like so much product, then spit out. But as they say, all’s fair… , all’s well… , if you can’t lick them… Of course what they’re doing here is not DJ’ing; here they’re producing, but using the techniques they’ve mastered as dance-club DJ’s, not typical studio producers, i.e. techniques that evoke the ‘live’ and spontaneous feel of a dance floor.

Re-enter the pre-eminent role of the producer into the sound of music, something that lay dormant for decades since the 60’s when George Martin was the ‘fifth Beatle.’ That’s a good thing. With the advent of cheap CD’s came a rash of self-produced albums that blurred the line, at lease in terms of final product, between amateur and professional. Of course back in the ‘60’s it was more than knobs and buttons and production technique; it was physical acoustics, which varied from room to room. If you wanted a ‘Buddy Holly sound’, you had to go to Clovis. If you wanted a Stax sound, you went to Memphis, ditto for Muscle Shoals, Detroit, Nashville, etc. In the 90’s artistry returned to the studio and someone like Daniel Lanois could put Bob Dylan back on the charts and U2 in the history books, largely through the beauty of his soundscapes which, like a good makeup artist, shows the client at his best. At the same time, rap and hip-hop were removing the melodies from songs to allow for more lyrics, so the overall sound took its place in importance, and the best hip-hop music moved quickly to enhance production. It’s no accident that some of today’s best urban recording artists, e.g. Kanye West and Danger Mouse, are also producers.

DJ’s have come a long way from radio stations to clubs to production studios. But what can they do for Omar Faruk Tekbilek? He already creates soundscapes. His songs ARE productions. And he gets dissed for it sometimes, too, “middle Eastern music for western tastes,” etc. One particularly comprehensive- and highly opinionated- popular music historian whose Italian name I’ll leave out (I don’t enjoy busting people’s chops lest it come back…) even accuses him of “selling out his traditions.” Ouch! Of course this particular historian also dismisses the Beatles as “trivial pop,” and Holly, Costello, and Beck fare little better, so go figure. Though I also slip into the petty communistic dictate (i.e. jealousy, resentment) to simultaneously exalt the lowest and humble the highest, more important is the democratic principle that the audience is always right and the only choice that really matters is that of the ultimate consumer. You can never please all the people all the time, so “damn the torpedoes; full speed ahead.” All art, all creation even, is ultimately the art of combination, ‘re-mixing’, hybrid vigor and all that, the more the better. No one is truly original or totally bound by tradition. Everybody is dealt a hand, and everybody plays a hand.

So Tekbilek’s already atmospheric music gets squeezed, stretched, enhanced and manipulated into something a little bit different than the original. Apparently he even had to request that his own instrument, the ney, be mixed back into one of his signature songs. These are no docile producers after all. These are DJ’s, masters of their domain, and they’ve remixed and produced for many of the biggest stars of the music industry. Some (Joe Clausell, Nickodemus, Jordan Lieb) were also part of the first Rare Elements album which consisted of re-mixes of Ustad Sultan Khan, the world-reknowned sarangi master. They know what they’re doing. What was once two-dimensional now has three. What was already three-dimensional now has something extra, something indefinable, almost like being plugged in, like acoustic going electric.

The advent of re-mixing and electronic music (and Internet) is all part of a paradigm shift rippling through our fabric of time and space like one of those time travel movies where the ‘time-line’ is literally like some heat-wave ripple changing everything in its path. That’s what they’ve done to Faruk, submitted him to the musical uncertainty principle. After all, how do you know that the first version was the ‘correct’ one? Best of all, now you can dance to it. My favorite track is Cheb i Sabbah’s version of ‘Shashkin.’ Why is that not surprising? This album may not be what a Sufi mystic might have had in mind originally, but I bet he likes it. Omar Faruk Tekbilek’s vision of a ‘tree of patience’ is the overriding metaphor, both the tree and the patience. All branches lead to God, sooner or later.

DJANGO LIVES IN LA, TRIPOLAR DISORDER IN TJ

Where else could you go and hear Django Rheinhardt music live? KJAZZ kicked off their ‘Wine and Jazz’ Tuesday night music series at Hollywood and Highland Center last week with Gonzalo Bergara, the Argentine jazz guitar whiz. Of course by ‘Django Rheinhardt music’ I mean that style, the old swing-style acoustic jazz guitar that Django perfected before electric blues and rock opened up a whole new dimension in guitar playing, before Pat Metheny and others ‘redefined jazz guitar’ to mesh with different expectations. If it seems odd for an Argentine to be carrying on the old tradition, it shouldn’t, given their still-current attachment to tango, their huge population of Italian immigrants, and their strong ties to the European old world (probably more than Europe itself). Then there’s the tradition left by their own Oscar Aleman, a son of natives in the Argentine Chaco region. Little known by most Americans (his skin was a bit dark for most American tastes in the thirties, so he spent little time there), Aleman was Josephine Baker’s guitarist in Paris for many years and a friend of Rheinhardt’s before WWII came along and forced him to return to Argentina, where he lived many years in obscurity before finally being ‘rediscovered’.

In many ways Gonzalo Bergara one-ups both of them, having seen what electric blues and then rock were able to do with the solo guitar style that Rheinhardt largely invented. That influence is incorporated into his more modern style, which sometimes ebbs and flows in a style more akin to ‘Chuchito’ Valdes’ sonic keyboard washes than typical guit-picking. Rob Hardt’s clarinet serves as a perfect counterpoint and twin lead, picking up wherever Bergara leaves off and doing some woodwind acrobatics before taking it right back to him, enriched and enhanced. Jeffrey Radaich and David Tranchina round out the band, on rhythm guitar and upright bass, respectively, keeping rhythm the good old-fashioned ‘swing’ way, drumless and tight. Hollywood and Highland keeps up the good vibes all summer, all for free (no, not the wine, silly), with such luminaries as Carl Saunders, Bobby Matos, Ernie Watts and many more all lined up and ready to go. Check it out; the red line goes right there.

There’s another California just across ‘la linea’ of course, lying there like a sixth dimension that most US Californians only access occasionally for cheap drugs, carnival ambience, and underage drinking. I’m talking about Baja, of course, and specifically Tijuana, which is its cultural capital. Don’t laugh. Manu Chao plays there every chance he gets, as does Lila Downs, and there are scores of local groups trying to emulate the recent success of locals Julieta Venegas and Nortech Collective. The more the tourist strip dries up and literally goes south with the triple-whammy of narco violence, pig flu and economic collapse (guns, germs, and deals?), the more that Tijuana becomes a center for local and regional culture and entertainment. Let the tourists have their safe haven down in Rosarito; Tijuana is blossoming in the ashes. So what if some parts of the city look like 90’s-era Phnom Penh? It keeps rents reasonable and beer costs low, like $2-$3. Try to find that in LA. Planeta Tijuana (ex-MultiKulti) is one of the best examples of this, occupying an old abandoned movie theater and booking acts like Manu Chao, Maldita Vecindad and Sigur Ros. Even EZLN spokesman Subcomandante Marcos showed up at one point, so how’s that for variety? The Chilean reggae act Gondwana played there last night, but I didn’t make it. They’re good though, as good as any reggae I’ve heard in a long time, with a creation myth on ‘Kln’ (?) to rival Sam Sparro’s on ‘Black and Gold’ any day. Who said ‘reggae en espanol’ doesn’t cut it? I didn’t.

Others are getting in on the act. ‘Le Drugstore’ is an actual drugstore that occupies only a corner of a large split-level facility which yesterday hosted a ‘Metal Battle’, TJ’s best heavy-metal bands vying for top prize right on Avenida Revolucion. But the new plum venue is the beautiful old jai alai fronton’, now converted into El Foro and open for business. Friday they hosted a punk-rock festival which didn’t seem very well attended. The musica ranchera place across the street was hopping, though. I guess you can take the Mexican out of el rancho, but you can’t take el rancho out of the Mexican. There are things going on all summer, but no big names yet, being hard to compete with the big bucks on the Gringo side of town. While the gueros blow off their fireworks and celebrate their freedoms, Mexicans go through another important vote, the first in which the congressional majority will be of a different party than the president. They’re in a process as painful as that of Moscow, and now with the world’s 12^th largest economy, just as important.

The Freak Film Festival starts Monday, an ongoing event (which originated last year in Spain) in which short films and videos are submitted by Internet link. Winning entries will be shown simultaneously in Spain, Berlin, London, New York, and… LA maybe? Tokyo? Beijing? Guess again. How about TJ? Hopelessly small time, you say? Who knows? That’s what they said about You Tube. Maybe these videos will have more than dogs that surf. There’s more to TJ than border-blasting discos and cheap Viagra. Check it out sometime. Or don’t. They say it’s dangerous. Of course the conspiratorial ‘they’ say a lot of things. The editorial ‘we’ take it with a grain of salt. Now THAT is what is dangerous, that and sugar. You gotta’ wear protection. That’s what Uncle says.

JOURNEY TO OCOTLAN W/ ‘COCONUT ROCK’ BY OCOTE SOUL SOUNDS/ADRIAN QUESADA

Which came first, Afro-beat or Cuban music (hold the salsa)? That’s obvious, maybe you say, since so many Cubans came from Africa originally. Not so obvious, someone else might say, since Cuba comprises many groups, in fact one of the whitest of Caribbean countries, despite its santeria traditions and Aunt Jemima (yay-MEE-mah)-like traditional dress. And salsa music probably originated in NYC anyway, so I’ll leave it for the academics to duke it out amongst themselves. It’s like asking, “Which came first, the chicken or the egg?” Once again I confess to not knowing, but I DO know that I can mix both in with some instant noodles and mixed veggies and survive quite nicely until it’s time for rice. Now add the funk genre to the equation and you’ve got the equivalent of a pop-music three-body problem.

Fela listened to James who listened to Louis who inspired Tito who inspired Miles who inspired Carlos who listened to B.B. who listened to T-Bone and Frank in some never-ending double-helix of twentieth century popular music cross-pollinating itself across oceans but centered on an emerging America with enough time and space and energy and guts to just do it for the sake of entertainment and let the academics back-fill the logic at some later date. Politics should be so easy. If politicians could get along as easily as musicians of different genres and persuasions, the world would be a nicer place, n’est-ce pas? I bet Martin Perna, baritone sax player for Antibalas, and Adrian Quesada, guitarist for Grupo Fantasma, would probably think so. In addition to musical chops they share a forward-looking political consciousness that emphasizes action over theory, and… they share a band, sometimes at least… called ‘Ocote Soul Sounds/Adrian Quesada’. They’ve even got a new album out called “Coconut Rock.” It takes more than politics to make a good album of course. Does it work?

Certainly Afro-Beat and Latin-Funk have plenty in common, probably more than their differences, so what do you get when you cross them? In this case, you get something slower and dreamier than what either of them is probably used to. ‘Funk’ is the operative concept for both Antibalas’ brand of Afro-Beat and Grupo Fantasma’s brand of Latin Funk, music you digest on the dance floor, not in the sort of front-porch contemplation that ‘Coconut Rock’ inspires. But apparently Brooklynites need some downtime, too, because Martin Perna makes regular pilgrimages to the continent’s interior regions for some soul-searching or communion or whatever other benefits accrue from such directed travels and deliberate detours. Good for him! Every musician should be so grounded and reality-based and hungry for experience! As I like to say, “I don’t wander, I’m driven…” And so is Martin, though sometimes the bio-deisel beast breaks down, and you need some help. Necessity, not Frank Zappa, is the original mother of invention. In this case, while waiting for car repairs, a new musical entity was born, something not so funky, more psychedelic… almost like Peruvian ‘chicha’, a long-overlooked minor genre finally gaining some adherents and fans with the success of ‘Chicha Libre’, another Brooklyn-based group.

The coincidence may be more than coincidental. Latino music is always looking for new directions, just like its Anglo counterparts, and this is not a bad way to go. The ‘chicha’ (given its upper Amazon origins and psychedelic overtones, maybe it should be rechristened ‘yage’ or ‘ayahuasca’ music for a new generation?) influence is probably most notable on “Tu Fin Mi Comienzo” (Your End My Beginning), and on one hand confirms its emergence as a genre, and on the other hand fires a warning shot that competition is at hand. As with Antibalas, the instrumentals dominate ‘Coconut Rock’, though that’s maybe a shame, because there are some bizarrely compelling titles like “Revolt of the Cockroach People” and “El Diablo y el NauNau” (sorry, I’ve got no ‘enye’ on this keyboard), just not much in the way of lyrics to expound on the themes. One of the ones that does is arguably the album’s ‘hit’, a song called ‘Vampires’ (“red, white, and blue” ones), an indictment of runaway capitalism that leaves nothing but heartache- and higher rents (and presumably some infected converts, too)- in its wake.

But the song that steals the show for me is “Vendendo Saude E Fe” (Selling Health and Faith), a Brazilian song sung in Portuguese by guest vocalist Tita Lima (a filha dum dos legendarios Mutantes nao menos). Now as a writer maybe I’m just too hungry for lyrics and as a poet just love a good metaphor or euphemism which the title obviously is, since neither health nor faith can literally be bought or sold, or… maybe I’m just a sucker for any cute little Brasileira cooing bossa nova like she means it, probably some combination of the two… or three. But this brings up another point maybe worth mentioning. ‘Chicha’ is not the only dreamily abstract Latin genre. Samba has lain dormant for a long time awaiting its renaissance on the international scene. Beef it up and funk it out a little and you might just have something quite compelling. Quesada’s guitar on the one samba track here does just that. Unfortunately that’s the only song Tita Lima appears on, so we’re left hanging and wondering what else a Latin-Funk/Afro-Beat/Samba fusion might produce.

Latin-Funk and Afro-Beat don’t need much lyrics or vocals to carry them- the music and the rhythm do. Slow that down and let it linger in your mind, and you’ve still got something good, something VERY good, but it may be best for a rainy day… or until the next new releases by the parent companies Antibalas and Grupo Fantasma. If you’re one of their fans, though, you’ll probably find a lot to like in ‘Coconut Rock.’ Listen and judge for yourself.

JUSTIN ADAMS AND JULDEH CAMARA- ‘TELL NO LIES’

This collaboration may not be first Anglo/African supergroup- Ali Farka Toure and Ry cooder did that long ago, not to mention Paul Simon and Ladysmith. Nor is it the first such longer–term collaboration to bear fruit and prove itself repeatedly on tour- Afrissippi has been playing and touring together for at least several years now. But they may very well be the first Anglo/African group to create an entirely new sound in the process. Now I’m not talking about Africans playing in US/UK bands or vice-versa; I’m talking about true collaborations, musicians meeting on equal terms. So what do you get when you cross West African griot music with white boy blues/rock? Think about that one for a minute. But whereas Ry Cooder respectfully stayed within his host’s West African folk idiom, so does Afrissippi stay well within the boundaries of Delta blues, albeit sung in Fulani, same as Juldeh Camara (Ali Farka also sang in Fulani, in addition to his native Sonrai). Justin Adams’ and Juldeh Camara’s music is not so easy to define. That’s good, for while the influences are many and varied, the result is unique and special. Look out, Tinariwen. You’ve got competition.

The album ‘Tell No Lies’ is a wonder in more ways than one, not the least of which is the thematic progression from start to finish. Listening to any one individual song doesn’t quite give the full picture. The album starts with the kick-ass blues rocker ‘Sahara’ which is basically a pre-flight warning to “buckle your seat belts.” Don’t be fooled by the title. This is Justin’s song, with Juldeh providing vocals, screaming wailing cut-me-loose vocals. Juldeh is not Saharan anyway. Fulanis are traditionally from the Sahel, that broad grassy plain just south of the Sahara that seamlessly segues into sand to the north, and into woodlands to the south, including Juldeh Camara’s home in the Gambia. And just as Tuaregs symbolize the Sahara, Fulanis symbolize the Sahel, traditionally ranging far and wide across borders, wherever there is enough grass to support their cows. Not infrequently do they cross paths with Tuaregs at the desert’s borders, sharing salt and trading southern goods for northern ones.

Just as the desert gradually becomes grassland before becoming forest, so does the music of Adams and Camara pass through many and varied landscapes to get where it’s going, essentially from north to south. If the opening song references Adams’ chief employer Robert Plant and Led Zeppelin, subsequent offerings run the gamut of influences from Muddy Waters’ muddy vocals in ‘Fulani Coochie Man’ to Papa John Creach’s screaching fiddle in ‘Madame Mariana’ to Duane Allman’s soul-full slide guitar in ‘Nangu Sobeh’ to Ali Farka Toure’s folk chants in ‘Chukaloy Daloy’. Finally Camara returns home, literally, with the albums’s closing song ‘Futa Jalo’, sung in full griot style, and expressing a longing for Futa Jalo (Fouta Djallon), the homeland for Fulanis from which most emigration originally took place. This is griot music to make any Diabate brother proud. For those of you who don’t know, griot is a hereditary caste of musicians unique to West Africa. For those of you who DO know, “Big deal,” maybe you say. “Everybody and his freakin’ brother from West Africa is a griot. There are more griots on the world music scene than there are Tuaregs.” Labels are meaningless, true; the proof is in the listening.

Juldeh Camara is more than a mild-mannered balladeering griot humbly carrying on the tradition. He is one kick-ass player of the riti, a one-string ‘spike fiddle’ indigenous to the region. How he can get so much sound out of a single string is beyond my knowledge, but I know I haven’t heard such git/fiddle arrangements since Papa John Creach and Jorma Kaukonen traded licks way back when. So what do you get when you cross West African traditional music with white boy blues anyway? Would you believe Bo Diddley? That’s definitely the sound being channeled for what is arguably ‘the hit’ from this album, ‘Kele Kele (No Passport, No Visa)’, a song about the frustrations and joyful homecomings of illegal immigration. One more sampling, maybe you’re thinking, so where’s this unique hybrid sound that I talked about? Listen to ‘Banjul Girl’. These are pop hooks that defy categorization, maybe some hint of Amadou and Mariam, a little Tinariwen, a little Toumani Diabate, but with something else, some undefinable something.

That undefinable something is Justin Adams’ scorching guitar, setting a new standard for Afro-Pop that is not likely to be matched any time soon. As somebody realized long ago, that if you took Latino-pop and added virtuoso guitar, you’d really have something, i.e. Santana, so you can extrapolate the case to Africa. Justin Adams and Juldeh Camara have just raised the bar for African music. This is more than just a fusion of African and Anglo folk/roots/rock music, this is a fusion of the Saharan desert and Nigerian jungle meeting somewhere in the grassy Sahel. This is a fusion of electric and acoustic, deciding to join together instead of maintaining an icy distance. This is a fusion of Africa, both homeboy and émigré, re-uniting in time if not space, in concept and concert. The only thing better than listening to this album would have been to see parts of it performed live at Dubai WOMAD a few months ago with guest Robert Plant stalking the stage and adding his significant two bits (and I wasn’t even a Robert Plant fan until his collaborations with Adams and Allison, so there you go). Now I guess I’ll have to go back and re-listen to Justin and Juldeh’s first collaboration, and see what I missed. I can’t wait. I’ll confess, though- I have no idea what the title ‘Tell No Lies’ refers to. You’re on your own there.

‘MARIACHI CLASSICS’ FROM MARIACHI REAL DE SAN DIEGO- IT’S ALL ABOUT LOVE… AND RESPECT

Mariachi music is like the Rodney Dangerfield (remember him?) of music genres- they don’t get much respect. Maybe that’s what happens when you sell yourself too easily, as mariachi music does every night of the week in numerous towns around La Republica Mexicana, playing for pesos. If it all looks romantic in Guadalajara’s Plaza de los Mariachis or Mexico City’s Plaza Garibaldi, musicians strutting their stuff while tourists line up for the privilege, the reality elsewhere is another story, competing with grown-up girls in under-age school uniforms in Tijuana’s red-light district or competing with themselves in Ensenada, where the mariachis almost outnumber the drinkers, at least the parts of town that haven’t been Hussong’d out of business by the new ear-pounding discos. It gives new meaning to the term ‘border blaster’.

So what’s a mariachi band to do to gain a little respect in this world? Mariachi Vargas- the genre’s most famous act- plays large arenas. Other prominent mariachi groups have adopted permanent associations with Mexican food restaurants (two enchiladas and a cucaracha to go, please?). With ‘Mariachi Classics’, Mariachi Real de San Diego take another strategy in their attempt to reach a wider whiter audience. They’re sticking to the classics, not necessarily the most popular mariachi songs of history mind you, but the classics. They even claim to have rummaged old record bins in Tijuana looking for material that might otherwise have been lost (so THAT explains why the antique stores in TJ are always such a mess). This is old-school mariachi, pure and simple. There is no ‘Guadalajara’ here, no ‘Cielito Lindo’ (the “ay yay yay yay” song), nor God forbid ‘La Cucaracha’ (would somebody please put that crippled cockroach out of its misery?). No, some of the songs here have been out of rotation for many years but include such chestnuts as ‘Las Mananitas’/‘Little Mornings’, a rumination on birth and awakenings, ‘Las Golondrinas’/‘The Swallows’, a rumination on death, ‘Mexico Lindo’/ ‘Beautiful Mexico’, and the spooky ‘La Malaguena’/‘Lady from Malaga’ (‘es hechicera’- ‘she’s a witch’).

There is nothing by Antonio Banderas here either, though he and film director Robert Rodriguez have certainly done much to popularize the genre with the popular ‘El Mariachi’ film trilogy, and whose one big Lobos-backed hit- ironically in non-Mariachi style- gets more plays than many long-suffering journeymen. Though there are plenty of instrumentals here- e.g.‘Las Chiapanecas’/’The Chiapans’, ‘Jugueteando’/’Just Playing Around’, and ‘San Diego’ (actually ‘San Diego’ has two words- guess which two?), lyrically these songs, and mariachi music in general, tend to revolve around the theme of love- love of country, love of nature, and the love of a woman. For all its machismo posturing, esthetically at least, Mexico’s imagery and inspirations tend to be largely female. Whether it’s the Virgen of Guadalupe or poster-girl Frida herself, the rich vibrant colors, exaggerated sentimentality, and the mish-mash of emotion tend to predominate. Mariachi music is no different. Even a song as patriotic as ‘Mexico Lindo’ just barely stops short of getting down and dirty on the dance floor- ‘yo le canto a sus volcanes, a sus praderas y flores, que son como talismans del amor de mis amores’ (I sing to the volcanoes, to the meadows and flowers, that are like talismans of the love of my loves’). Oooohhh… I like it.

They say mariachi music can be traced to one particular village in the state of Jalisco, specifically the village of Cocula, though Texcalitlan- the home of Mariachi Vargas- is equally legendary. ‘They’ say a lot of things, of course. In their attempts to Mexicanize and autochtonize the national tradition, some academics have attempted to prove indigenous roots for mariachi music, even going so far as to say the word itself comes from the Aztec language Nahuatl, meaning something like ‘song and merriment’. This is probably going too far. For one thing the Nahuatl word for ‘song’ is cuicatl- everybody knows that (and I don’t remember a word ‘mariachatl’). For another thing la raza Mexicana is truly a hybrid, probably more than any other place in the Americas, with the possible exception of Brazil, including major influences from native American, Spanish, and even Arab (la reconquista was only completed in 1492, remember) traditions. From there comes the cowboy culture that Mexico came to excel at and even teach the anglosajones in Texas. The American vocabulary is full of it- lazo/lasso, vaquero/buckaroo, la reata/lariat, juzgado/hoosegow, etc. This is the tradition that modern mariachi culture owes most to, Mexican charreadas- highly stylized rodeos- and the Mexican revolution as conducted on horseback by Pancho Villa. So it’s no accident that the Mariachi tradition originates in Jalisco, a state that looks north and west, even if it does owe much to village-based son.

But I’m sure it’s also no accident that ‘Mariachi Classics’ closes with ‘Noche de Ronda’/ ‘Night Rounds’, a song better known for its version by crooner Luis Miguel- ‘Dile que la quiero, Dile que me muero de tanto esperar, Que vuelva ya;/ ‘Tell her that I love her, That I’m dying from so much waiting, That she come back now’. This is not a bad place to be, commercially or esthetically. It’s a win-win situation- LM fans might give mariachi music a more serious listen, and people like me, who’d likely never listen to someone who looks like a model for men’s cologne… will gladly listen to the mariachi version. It also gives weight to the theory of hybrid origins in French-era bandas marriages. Though they may have deep roots in native and busker traditions and modern affectations that owe much to La Revolucion and charreadas, their raison d’etre lies with celebrating love and celebrating its fruition. For best results, listen to ‘Mariachi Classics’ with someone you love… preferably in Mexico… on a beach… along a coastline… that will zigzag halfway around the world… just to come right back to you.

MEETING THE MASTER DUDUK MAKERS OF ARMENIA

We Westerners tend to have this romantic notion of village arts and crafts as something handed down through generations, father to son, mother to daughter, in an unbroken chain. Once disrupted, the thread can never be picked up again, and the traditions will die out. The reality is not always like that of course. Sometimes a person adopts an art or craft as his life’s calling simply because he fancies it, and he’s blessed with the spare time to pursue it, and he’s got the talent to carry it through to fruition. Such is the case of Kolya Torosyan of Byuruka, Armenia, about an hour’s drive from Yerevan. When he decided over a half century ago to devote himself to the crafting of Armenia’s native duduk, zurna, and siring (a shepherd’s flute), he had nothing but a burning desire, a woodworker’s chops, and plenty of apricot trees for the raw material. Almost everyone in Byurukan does, and when they’re too old to bear fruit anymore, they’re perfect for woodwork, all heart (wood) and hardness.

In the early days, everything had to be done by hand with old-fashioned hand-made tools, the drilling, the lathing, everything. Even a brace-and-bit would have been considered high-tech back then, as his first drill resembles nothing so much as a primitive fire-making tool (yes, he keeps these relics as conversation pieces). The instrument is tuned by hollowing out just the right amount of wood to create the perfect pitch. Kolya may not be a master musician himself, but many of his friends are, and he knows he must meet their technical specs precisely or all his work is in vain. That he does, of course, and his fame has spread far beyond the local ‘hood, first into Yerevan, where he not only sells his work through music stores, but is also featured as an ‘honorary master’ in the government’s folk art museum. When Armenia was part of the USSR he made a trip to Moscow in the same role. Now his work is even sold in the USA under the good auspices of Refugee Arts in Massachusetts. At age 81 he may have slowed down a bit, but his son Vaclik takes up the slack.

Still there’s always time to relax… and chat… and eat… and drink vodka, the homemade kind, made with local apples. That’s the Armenian way. Everybody in the countryside makes their own vodka, just like they make own yogurt and cheese and lavash see-through bread. They all have bee-hives and gardens and animals and fruit trees in what offers a telescope to the past of one of the Western world’s ancient cultures, likely spun off from the Indo-European core about the same time as the Greeks and known to the ancient texts as Urartians, the people of Ararat. It also offers insight into our own Western European tradition, and all the other relations, too. Armenia was the first nation to adopt Christiantity as the official religion, even before Rome (especially before Rome, the America of antiquity!), and has never looked back.

“I was feeling lousy when you all drove up, so I decided to hang back and let Vaclik do the talking… I feel better now,” the old master glows as a shot of apple vodka produces the desired effect.

What follows could only be described as a riot of social intercourse between the two masters, the local-boy-turned-guide, a visiting America-based Persian-Armenian… and me, getting exuberant translations at random intervals. The celebration is prolonged and the re-visit will likely be never, for me at least, given the distances involved and Kolya’s advancing age. Still something of Armenia stays with me, and not just the writing on the wall on the section of Hollywood that Little Armenia shares with Thai Town. No, it has something to do with resilience and determination in the face of the almost insurmountable difficulties that Armenia has faced as a nation throughout history and their attachment to place while surfing the tides of Time… and the importance placed on social relationships within and without the group. There’s a lesson for us all there.

So the next time you see a New Age or World Music master playing his duduk or his zurna in front of thousands of people in the large cities of the West, remember that equally adept masters are hard at work back in the villages of the Caucasus… making it all possible.

SANTERO RETURNS REGGAETON TO ITS ROOTS

It’s time to re-think urban music- rap, hip-hop, and especially reggaeton. Despite its huge popularity, and its sociological acceptance as the voice of frustration emanating from its most honest protagonists, it’s never really been socially acceptable. The rap against rap, just like reggaeton, has always been its perceived misogyny, its glorification of violence and crime, its obscenity, and its adolescent posturing, i.e. more attitude than music. Reggaeton has always had more music than hip-hop of course, which is essentially a spoken-word genre which almost no one would dare call poetry. Yet despite its adoption and adaptation by almost every culture and language in the world as a voice of the oppressed, the old charges still stick. It’s the lyrics, dummy. You can’t undo them. You can hire Ice-T to play a cop on TV, but you can’t change the lyrics to ‘Cop Killer’. In Puerto Rico the police and National Guard were even called out to confiscate reggaeton music wherever they could find it in an attempt to stamp out the cause of the island’s moral decay at the source. Then ‘Gasolina’, the hit by Daddy Yankee in 2005, went platinum and all that changed. All of a sudden reggaeton was okay, a true crossover success, transformed overnight by a cute little novelty song, fought over by politicians instead of being fought against.

But on 'El Hijo de Obatala' Santero goes beyond all the hype, on the one hand returning reggaeton to its musical Caribbean roots, and on the other taking it in a new direction as a potent moral force for those same people for whom it was once a cry of anguish and hate, and little more. As the name suggests, reggaeton has its origins as an adaptation of reggae music into the Spanish language and its derived culture in the Americas, particularly Panama and Puerto Rico. If it got its start with the Jamaican laborers on the Panama Canal, it got its real push with Bob Marley’s surge to mass popularity and poster-boy acceptance as a hero to downtrodden third-world peoples everywhere. Many reggaeton lyrics at first were English-language reggae simply translated to espanol and sung right over the original melodies. It’s no accident that this would occur in the Hispanic countries most closely associated with America and the English language. As time passed and reggaeton evolved it adopted Jamaican dancehall and especially American hip-hop as its primary influences, gradually moving away from the optimism and philosophical balancing act of Bob Marley into something more materialistic and sometimes sinister.

Santero puts the spirituality back into reggaeton, all the while never losing the edge that makes it reggaeton in the first place. Thus a path that started with his birthplace in Guatemala comes full circle. With its traditional Maya culture and spectacular landscape, Guatemala may be one of the most beautiful countries in the world, but underneath it’s also one of the ugliest. I used to think that Lake Atitlan was the coolest place imaginable- until they found a dead body in the ravine next to our house- and the war was on. Everybody knows about the political violence of the 80’s, but may not know about the traffic in babies and body parts that continues to this day. Traditional Mayas may worship the old gods carved on stones on isolated hilltops, but evangelical Christians are the primary religious force in a country still nominally Catholic. A traditional Maya woman may still wear the huipil that identifies her place of birth and binds her to a lineage stretching backward into a remote infinity, but that doesn’t help the Guat City street urchin scrounging for scraps and for whom glue is the drug of choice. That’s the social and cultural milieu into which Santero was born. He left with his family when things got so bad in the 80’s that anything would be better.

Fortunately Santero always had music in his life, his father being the leader of a regionally popular cumbia and salsa band in Guatemala, a vocation he continued with at least some belated success in the US. This made a huge impression on the young Santero, he quickly absorbing current American musical influences, but maybe slightly less than the impression ultimately made on him by Santeria, a misnomer for the Yoruba-derived religion especially popular in Cuba and even quietly immortalized by Desi Arnaz in ‘Babalu’. Even in the back streets of Communist-to-the-death Havana, to this day you can still find shops stacked head to foot with items of adoration to the Orishas. But Santero went farther than that; he was initiated as a priest, disciple of the deity Obatala. The rest is history. His music from that point onward became a manifestation of that discipline and that spiritual presence. It’s served him well apparently. It even works for me, and I’m hardly what you would’ve called a reggaeton fan, at least not until recently…

El Hijo de Obatala (Son of Obatala) is the culmination of that spiritual infusion into Santero’s music, and the lyrics are full of it. From the opening song ‘Abre Camino’ (‘Open a Path’) to the final tribute to the warrior-saint ‘Ochosi’, Santero sings of inner city frustrations- “los que caen son los innocentes… ando buscando la justicia” (“the innocent are the ones who fall… I go looking for justice”), but without being defeated by it. His religion is his savior, just as it was for his hero Bob Marley. In ‘Baba Ade’ the divine Obatala himself “siempre me perdone sin reproche… alivia mi pena… accompaneme siempre” (“always pardons me without reproach… relieving my pain… always accompanying me”). He evens deals with environmental issues in ‘Agua del Mar’- “el calentamiento… parece suicidio” (“global warming… seems like suicide”), but the issues are mostly personal. A true ‘spirit walker’, as Santero calls himself, must even deal with death, and that he does, in ‘Madre de Nueve’- “el dia que me muere no me van a enterrar… nadie va llorar… recibeme” (the day that I die they won’t bury me… nobody will cry… receive me’). If he had omitted that pesky little detail of life- its opposite, its denial- I might have been skeptical about his spiritual enlightenment. He’s the real thing.

If you think you’ll need to brush up on your high-school Spanish to enjoy Santero, don’t worry- the music will carry you through. The surprising thing is its diversity, hardly a song repeating another’s licks in a genre I’d long given up as a one-off. The cumbia and salsa background serve Santero well here, and he dips liberally into both to keep the beat hopping. That means congas, brass, and flute, the works. The Marley influence is still there, in both words and music, lilting and optimistic. But maybe what’s most surprising is another voice from the grave, being properly coaxed and channeled- Marvin Gaye, complete with female back-up in English, to help re-align the focus. These days, after all, what better describes our dilemmas better than a phrase from another chaotic era- “What’s goin’ on?” Give DJ Santero’s ‘El Hijo de Obatala’ a listen- you just might be pleasantly surprised. I was.

INBAR BAKAL’S MUSIC TRANSCENDS POLITICS

The debut album by Inbar Bakal, ‘Song of Songs’, is a wonder and a revelation, with its lush harmonics and rich melodies. This also fills a much-needed niche within the field of Semitic-language music for those for whom Tinariwen is too raw, Algerian rai too slick, Rachid Taha too French, and Ethiopian music too… weird (comparisons to Niyaz are obvious, but they are mostly sung in Farsi, so non-Semitic… more later). The irony is that Inbar Bakal is neither Arab nor Tuareg nor Berber nor Ethiopian. She’s Jewish, an Israeli by birth, via Yemen and Iraq parentage. For those of you who don’t know, there is a pre-Diaspora scattering of ‘oriental’ Jewish people that is the result not necessarily of emigration, but of conversion. Ethiopia was a Jewish nation before its conversion to Christianity, as was Yemen before Islam. This is an important point to remember, since at that time, the similarities between them outweighed their differences and monotheism itself was the powerful belief (and economic benefit?) that defeated a plethora of lesser gods and their demands for tribute. Until the foundation of the Israeli state, Judaism not only survived but even thrived in enclaves within the Islamic world, far better than they fared in Europe in fact.

So Inbar Bakal helps bring Israel and its musical heritage full circle, back to its origins in the Middle East. She does this by looking for modern clues in ancient texts, adapting Yemeni melodies to Torah-inspired lyrics. Her songs are of ascendance, meditation, and worship, the struggles for Yerushalayim and the struggles of an unwilling bride in an arranged marriage. If photos of her at first seem oddly ultra-sexy, given the subject matter and background, notice that they also are extremely enigmatic, of a soul half-divided, an innate tension that plays itself out in song, half-crying and half-laughing. She one-ups Mona Lisa in walking an emotional fence with a combination of resignation and resilience, faith and humor, all lying just slightly below the surface, close enough to sense if not touch.

If Bakal has a talented band of diverse musicians, her chief collaborator on ‘Song of Songs’ is Grammy-nominated producer Carmen Rizzo, himself a co-founder of the Persian/Sufi/Indian-inspired group Niyaz. Thus the question arises as to whether we’re listening primarily to Carmen or to Inbar. This is the same situation as with other artist/producers such as Daniel Lanois or T-Bone Burnett. It doesn’t matter of course, certainly not on a studio album, as long as the music is good. And it is. Ms. Bakal’s voice matches the music perfectly. If this typically takes the form of a melancholy lament, I see no reason why it should always be so. It would be interesting to see how she would interpret more up-beat material. You probably don’t want to play her song ‘The Bride’ at your wedding. Somebody might change his or her mind.

There is another story here of course, one of politics. Ms. Bakal proudly served in the Israeli military, as all citizens must, but she even attained the rank of officer in the Israeli air force. The fact that she advertises this fact rather than obscuring it, all the while playing with musicians of other faiths, including Islam, is commendable. Maybe it’s naïve to think that music might accomplish what negotiations can’t, but then again, maybe it’s not. When you have movies like ‘Heavy Metal in Baghdad’ making the circuits and people in Zagreb camping overnight to be the first in line to buy tickets for U2, there’s obviously a power there that’s more than just muddy metaphor and silly simile. The new album by Inbar Bakal adds an important new dimension to the extant library of modern Middle Eastern music. I want more, and I want it live, but for now the album will suffice for a few more listens. That’s the ultimate test, which she passes with flying colors.