l

RSS Subscription

Subscribe via Email Address:

Julian & Roman Wasserfuhr - Upgraded in Gothenburg

Posted By AmbroseBierce On Saturday, July 31, 2010 0 comments
Julian & Roman Wasserfuhr
Upgraded in Gothenburg, 2009
You could imagine you were listening to the long-evaporated trumpet sound of Chet Baker, occasionally the more full-bodied lyricism of the British brass players Henry Lowther or Ian Carr, even the boppish energy of an Art Blakey band. Then comes the Balkan dance on one track and you realise this is a contemporary set, albeit with very strong straight-jazz roots. The Wasserfuhrs are two young German brothers, 20-year-old trumpeter Julian and 22-year-old pianist Roman, who balance past and present here with their mentor Nils Landgren (the ACT label's celebrated Swedish trombonist), bass virtuoso Lars Danielsson, singer Ida Sand and other German and Scandinavian luminaries. Julian Wasserfuhr's warm sound curls over his brother's understated chording early on, and the Blue Note horn choruses on Geno the Shoeshine sustain the straight-jazzy mood. But the wraithlike trumpet and Landgren's trombone bring a fragile eloquence to Traveller's Defense, and Julian Wasserfuhr even seems to have lent an ear to the abstract exhalations of Arve Henriksen on Song for E. It's all beautifully played, though in the end the declared preoccupation with an elusive distillation of purity perhaps dampens its spirit. - John Fordham

Twenty year old trumpet prodigy Julian Wasserfuhr is considered to be one of the brightest young stars on the German jazz scene. In 2006 the then teenage Julian and his pianist brother Roman (now twenty two) produced an acclaimed début CD for ACT “Remember Chet”, a homage to the late, great Chet Baker. The album attracted considerable critical acclaim and also came to the attention of ACT stalwart Nils Landgren. The Swedish trombonist invited them to record with him at his studio in Gothenburg and also arranged for the music to again be released on ACT thus bringing the talented brothers to the attention of the international jazz audience.
For the project producer Landgren called on some of the leading figures in European jazz, several of them members of the ACT roster. Forming a core quartet with the brothers are bassist/cellist Lars Danielsson and drummer Anders Kjellberg. Guest appearances come from Landgren himself on trombone, Magnus Lindgren on tenor sax and flute plus two vocal contributions from singer Ida Sand. The music is mainly comprised of material composed by the musicians involved alongside a couple of jazz standards plus a song by Austrian singer/songwriter Herbert Gronemeyer. It’s an interesting mix combining the traditional jazz virtues of Julian’s hero Baker with more contemporary and folk influences.
The album begins with the core quartet on the brothers’ “Fade A Little”. It’s pretty in Baker-ish fashion and features the warmly burnished tones of Julian’s trumpet, Danielsson’s rich bass undertow and Kjellberg’s delicately understated drumming. Roman is mainly content to remain in the background but reveals his talent with a lyrical piano solo in the middle of the piece.
Also by the brothers “Geno The Shoeshine” at a little under three minutes is like a truncated slice of an old Blue Note record. Here Julian sounds more like Freddie Hubbard and Roman responds in kind with some swinging piano. It’s all tantalisingly brief and it would have been nice to have heard more of the brothers in this mode. However this would sit at odds with the stated aim of the album to “purge the music and reveal the inner purity at it’s core” or “richness through reduction” as it has been described. Next time for the hard bop record perhaps?
However nowhere is this “less is more” approach better demonstrated than on Danielsson’s beautiful melody “Traveller’s Defense”, a piece that originally appeared on the bassist’s masterful solo album “Tarantella” (also ACT), a recording reviewed elsewhere on this site. This version rivals the original for beauty and features delightfully controlled performances from the core quartet plus Landgren on amazingly lyrical trombone.
Gronemeyer’s “Airplains In My Head” is a powerful song, given a soulful reading by vocalist Ida Sand. The main jazz input here is Julian’s breathy, idiosyncratic trumpet reminiscent now perhaps of another artist sometimes associated with ACT, the Norwegian Mathias Eick. The younger Wasserfuhr seems to have absorbed virtually every development of the jazz trumpet from bebop to the present.
“Ninni’s Dance” by the brothers has an attractive melody and features the Wasserfuhrs dovetailing beautifully. There’s also warm tenor sax from Lindgren making his first appearance.
Lindgren is also prominent, this time on flute, on his own tune “Dalodrum”. The piece has a folk tinge, reminiscent perhaps of the Middle East or the Balkans. Lindgren is the main instrumentalist here but there are lyrical contributions from both brothers.
The folk influence continues into the brothers’ “Dusan”, another piece with a Balkan feel. Danielsson unveils his quiet virtuosity here on an exquisitely articulated bass solo. Julian’s trumpet lines are nimble but understated, the whole thing underpinned by Kjellberg’s sympathetic hand drumming.
Sand’s “Not Strong Enough” is the second vocal item, a pretty, yearning pop song addressing the theme of lost love. It’s pleasantly sung by Sand and Julian takes a sparing, haunting solo using the mute. It’s all impeccably sung and played but ultimately rather slight.
The Wasserfuhrs’ “Trainwalk” is a return to the territory hinted at in “Geno” with both brothers taking powerful solos on one of the album’s more exuberant pieces.
“Love”, written by the brothers is the kind of pretty ballad the title suggests with Julian again sounding quite Baker-ish. Roman contributes one of his most lyrical solos of the set sympathetically supported by Danielsson and Kjellberg. The drummer’s playing is a model of taste and restraint throughout the album. His delicacy of touch is a major factor in the recording achieving it’s stated objectives. Danielsson, is of course, superb as usual and adds a typically tasteful solo here.
Danielsson’s “Song for E” pushes into more minimalistic territory with Julian again sounding a little like Eick (Danielsson’s collaborator on “Tarantella”) or even Arve Henriksen.
An unusual version of Jerome Kern’s “Smoke Gets In Your Eyes” is taken at an exaggeratedly slow tempo and features beautifully mournful horns from Julian on trumpet and Nils Landgren on trombone. It’s superbly executed and ultimately wholly enjoyable.
The closing “Toccata” by Lalo Schifrin ends the album on an energetic note. All three horns are featured with Lindgren appearing on both tenor and flute. Roman’s insistent piano vamp underpins the piece and he also gets to solo alongside the horns.
“Upgraded In Gothenburg” covers an impressive range of musical territory although it’s very diversity leaves it sounding a little unfocussed at times. It’s all beautifully played and produced and there’s no doubting the potential of the Wasserfuhr brothers, particularly Julian who has the ability to become one of Europe’s leading trumpeters. The brothers from Huckeswagen near Cologne will have learnt much from working with experienced musicians such as Landgren and Danielsson. There is surely much more excellent music to come from them but this profile raising offering will do them no harm at all. - Ian Mann

Die Geschichte von Julian und Roman Wasserfuhr gleicht einem Märchen: Wird nach den talentiertesten jungen Musikern im ganzen Land gefragt, dann schallt es oft aus der Provinz Hückeswagen bei Köln zurück: Hinter den Bergen umrahmt von Wald im Niemandsland, da leben zwei Jazz-Brüder, die spielen „verblüffend ungewöhnlich“ (Die Zeit), „vom Feinsten“ (Jazzpodium) und mit einem „magischen Ton“ (Süddeutsche Zeitung). Mit Remember Chet (ACT 9654-2), einer Hommage an Chet Baker, feierten sie 2006 ein „umwerfendes Debüt“ (Süddeutsche Zeitung).
Das Können der jungen Musiker ist auch Nils Landgren im fernen Schweden zu Ohren gekommen. Kurzerhand entschied er sich, die beiden Shooting Stars zu produzieren und lud die Wasserfuhrs in das Göteborger Nilento Studio ein - in jene berühmte Soundküche, wo seine erfolgreichen Alben entstehen. Für Landgren eine Herzensangelegenheit: „Julians Talent ist unglaublich. Und mit seinem Bruder Roman ergänzt er sich nahtlos.“ Da der weltberühmte Posaunist keine halben Sachen macht, bat er noch handverlesene schwedische Musiker zur Session: Lars Danielsson, Anders Kjellberg, Magnus Lindgren und Ida Sand. „Wir haben Julian und Roman aber keine neue Spielweise beigebracht, sondern nur entlockt, was bereits in ihnen steckte“, beschreibt Landgren die schwedische Entwicklungshilfe. Bei einigen Stücken greift er sogar selbst zur Posaune. Sein butterweicher, lyrischer Ton und außerordentlicher Spürsinn für den richtigen musikalischen Moment gibt Upgraded in Gothenburg den letzten Schliff.

01. Fade A Little - 04:24 (Wasserfuhr, Julian / Wasserfuhr, Roman)
02. Geno The Shoeshine - 02:49 (Wasserfuhr, Julian / Wasserfuhr, Roman)
03. Traveller's Defense - 04:13 (Danielsson, Lars)
04. Airplanes In My Head - 04:12 (Grönemeyer, Herbert)
05. Ninni's Dance - 03:21 (Wasserfuhr, Julian / Wasserfuhr, Roman)
06. Dalodrum - 03:39 (Lindgren, Magnus)
07. Dusan - 03:58 (Wasserfuhr, Julian / Wasserfuhr, Roman)
08. Not Strong Enough - 03:45 (Sand, Ida / Sand, Ida)
09. Trainwalk - 03:10 (Wasserfuhr, Julian / Wasserfuhr, Roman)
10. Love - 04:44 (Wasserfuhr, Julian / Wasserfuhr, Roman)
11. Song For E. - 04:42 (Danielsson, Lars)
12. Smoke Gets In Your Eyes - 05:56 (Kern, Jerome)
13. Toccata - 04:29 (Schifrin, Lalo)

Julian Wasserfuhr – trumpet
Roman Wasserfuhr – piano
Lars Danielsson - bass, cello
Anders Kjellberg - drums
Special Guests:
Magnus Lindgren - tenor sax (5,13), flute (6,13)
Ida Sand - vocals (4,8)
Nils Landgren - trombone (3,11,12,13)

320 kbps including full scans

Part One
Part Two

Khreshchaty Yar - Traditional Songs from the Ukraine, Vol.2

Posted By AmbroseBierce On Saturday, July 31, 2010 0 comments
Khreshchaty Yar
Traditional Songs from the Ukraine, Vol.2, 2002
Volodymyr Budz (leader) - voice, bandura (type of psaltery), accordion, sopilka (Ukrainian duct flute, 30-40 cm long, with 6 fingerholes), tylynka (large end-blown flute without fingerholes made of a 60-80 cm long metal tube), frilka (small duct flute with 6 fingerholes made of a 20-50 cm long metal tube), sosulya (vessel flute, uses to imitate bird calls such as that of the cuckoo), little bell
Volodymyr Biletsky - voice, soloist, drum, buben (frame drum)
Valentyna Bogdanova - voice, soloist
Ivan Volynets - voice, soloist
Valery Golub - folk fiddle
Vasil Palanjuk - voice, tsymbaly = cimbalom (hammered dulcimer), sopilka (Ukrainian duct flute), tylynka (large end-blown flute without fingerholes made of a 60-80 cm long metal tube), dvodenzivka (double duct flute), rebro (pan pipe), sosulya (vessel flute or cuckoo), drymba (jew’s harp), bukhalo (drum), spoons, bottles and washboard
Anatoliy Kurylo - voice, soloist, drum, "hupalo" ("hooter")
Yuri Berbenyuk - double bass
Guest:
Ivan Tkalenko - bandura

1. Vesilnyi marsh - Wedding march from the Bukovina region
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, drum, Volodymyr Budz: sopilka, Yuri Berbenyuk: double bass
This march is being played when the wedding guests arrive.

2. Arkan - Hutsul dance of the men – Carpathian region
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, drum, Volodymyr Budz: frilka, Yuri Berbenyuk: double bass
Arkan is a ritual dance that goes back to pagan times. Before the hunters set out, they performed this magical dance for a successful hunt.

3. Staryj hutsul - the old Hutsul – Carpathian region
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, drum, Volodymyr Budz: frilka, Yuri Berbenyuk: double bass
This dance was performed by old men. The musicians compelled the dancers to dance faster and faster.

4. Chaban - Chaban means shepherd – A dance from the Bukovina region
(Bukovina = land of beeches)
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, drum, Volodymyr Budz: sopilka, Yuri Berbenyuk: double bass
- (Buk = beeches, the land with the many beeches – the centre is the town Chernivtsi) Bukovina once was part of the Mongolian Principality and the Walachy, later on it was integrated into the Habsburg Monarchy. The Southern part is nowadays called Moldavia, in the West there is situated Maramuresch = Marmatia in today's Romania, bordering in the West Transylvania and in the North the Carpathian region.

5. Vesilny melodiy - Hutsul wedding melody from the Carpathian region
- Vasil Palanjuk: tsymbaly (solo)

6. Hutsulsky melodiy - Hutsul melody – Carpathian region
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, drum, Volodymyr Budz: frilka, Yuri Berbenyuk: double bass
Jaremca is situated in the Hutsul region, South-West of Ivano-Frankovsk at the foot of Mount Hoverla, where the river Prut springs. This is the homeland of the legendary hero "Dovbusa", a kind of Ukrainian Robin Hood. If you want more information on the history of this mountainous population, you should have a look at the legends and stories telling about them. As in older times, mythology is still alive: For example, the fantastic bird-like "Huhuretz" telling fortunes by means of whistling lamenting when you sit at home in front of the open fire. The inhabitants of these wild forests high up in the Carpathian mountains were called "Hutsul". Nowadays, their typical wooden architecture is well known worldwide, especially their churches, which were built in the 17th and 18th centuries in this particular Hutsul style.
"Hutsuls" was the name of a community who lived "high up" in the Transcarpathian mountains and spoke an Ukrainian dialect. After World War I, this region became part of the Austro-Hungarian Empire (after the Constitutional Compromise between Austria and Hungary in 1867) and was divided into a Polish, a Czech and a Romanian dominated affiliation. Those living in the Carpathian foreland of the Ivano-Frankovsk region on both sides of the river Dniestr were called "Boiks". They were also called mountaineers or valley people. They preserved their culture like wedding rites, costumes (shirts, head coverings, long cloaks etc.) and their architecture (two-rooms-houses and churches made from wood). They cultivated land and especially processed corn. Boiks and Hutsuls speaking different Ukrainian dialects (this form of Rusyn-Ukrainia) and belonging to the Greek-Orthodox Church, are actually part of the East-Slavonic population group and of the Romans (also called Ruthenians) who had moved from the Walachy (today's Romania) into the Transcarpathian region in order to establish there a new form of civilization. Later on Germans and also the so-called "Old-Believers" were to follow.
- The race of small horses originating in the Carpathians are called "Hutsulei". They are strong and very good in carrying heavy loads along the difficult mountain paths. A stud farm in Lucina in the today Romanian part of the Bukovina region was already reknown for its breed in the 19th century under Habsburg Monarchy.

7. Vesilny pryspivky - Wedding tune from the Kiev region
- Valentyna Bogdanova: voice (solo)
This song is sung while the wedding guests are being served at the table (table song).

8. Podils'ka polka - dance melody from the Podolia region
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sopilka, Volodymyr Biletsky: buben (frame drum), Yuri Berbenyuk: double bass

9. Oie ne khody da rozkudryavchyk - love song from the Cherkasy region
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: accordion, Anatoliy Kurylo: voice (soloist), Volodymyr Biletsky: buben (frame drum), Yuri Berbenyuk: double bass, Valentyna Bogdanova: voice (soloist)
The young girl loves a Cossack and asks her mother for the permission to marry him.

10. Polis'ka polka - dance melody from the Polissya region
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sopilka, Volodymyr Biletsky: buben (frame drum), Yuri Berbenyuk: double bass

11. Vinochok tantsyouvalnykh melodiy - dance melody from Central Ukraine
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sopilka, Volodymyr Biletsky: buben (frame drum), Yuri Berbenyuk: double bass

12. Oie hay, hay zelenen'ky - love song from Central Ukraine
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sopilka, Volodymyr Biletsky: buben (frame drum), Yuri Berbenyuk: double bass, Valentyna Bogdanova: voice (soloist)
A young girl says: "I am pretty and grown-up and want to get married. My husband shall be young and handsome, diligent and willing to work. He shall smother me with caresses.

13. Pleskach - folk dance from Central Ukraine
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sopilka, Volodymyr Biletsky: buben (frame drum), Yuri Berbenyuk: double bass
The word "pleskach" derives from "pleskaty" and means "to clap ones hands".

14. Yak sluzhyv ya v pana - joking song from Central Ukraine
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: accordion, Anatoliy Kurylo: voice (soloist), Volodymyr Biletsky: voice, buben (frame drum), Yuri Berbenyuk: double bass, Valentyna Bogdanova: voice (soloist)
I was a farmer's servant. For the first year the farmer payed me with a hen, for the second year with a duck, for the third year with a goose, for the fourth year with a turkey, for the fifth year with a mutton, for the sixth year with a calf and for the seventh year with a girl.

15. Hrechanyky - folk dance from Central Ukraine
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sopilka, Volodymyr Biletsky: buben (frame drum), Yuri Berbenyuk: double bass
Hrechanyky is the name of a small pie made of buckwheat.

16. Hopak - folk dance from Central Ukraine
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sopilka, Volodymyr Biletsky: buben (frame drum), Anatoliy Kurylo: drums, Yuri Berbenyuk: double bass
An improvised men's dance and also a contest for the single dancers. Who is able to combine the most varied figures (knee bend, jump, rotation, etc.; this dance was also performed with the sabre).

17. Da kosyv bat'ko - table song from the Poltava region
- Valentyna Bogdanova: voice (soloist), Anatoliy Kurylo, Volodymyr Biletsky, Ivan Volynets, Volodymyr Budz: voice
- Accompaniment: Vasil Palanjuk (spoons, bottles and washboard)
A girl loves a young man and says, "Come to see me on Sunday, and I will give you a nice embroidered shirt. Come to see me on Monday, and we will go together to look for the periwinkle (vinca minor, evergreen plant). Come to see me on Tuesday, and we will bind the sheaf.
- When a girl gives a shirt to a man, she agrees to marry him. The periwinkle is used to embellish the wedding dress.

18. Ivanku, ivanku - love song from Western Ukraine (Carpathian)
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, drum, Volodymyr Budz: sopilka, Anatoliy Kurylo: voice (soloist), Yuri Berbenyuk: double bass, Valentyna Bogdanova: voice (soloist)
A girls is says to a man, "Come to see me today. I'll give you a sign, when my parents are away."

19. Kosarska - from the Carpathian region
- Volodymyr Budz: frilka (solo)
"Kosarska" means hay melody. It is a melody sung during hay making.

20. Do ney iduchy - from the Carpathian region
- Volodymyr Budz: frilka (solo)
"Do nei iduchy" means "going or walking to her".

21. Vid ney iduchy - from the Carpathian region
- Volodymyr Budz: frilka (solo)
"Vid nei iduchy" means "going or walking away from her".

22. Hutsuls'kiy nahrash (drymba) - from the Carpathian region
- Vasil Palanjuk: drymba - jew's harp (solo)

23. Velykodna melodiya - Easter melody from the Carpathian region
- Vasil Palanjuk: tylynka (solo)

24. Tantsyouvalna melodiya - dance melody from Central Ukraine
- Valery Golub: folk fiddle, Vasil Palanjuk: tsymbaly, Volodymyr Budz: sosulya (solo), Yuri Berbenyuk: double bass

25. Lemkivsky kolomiyky - dance melody from the Lemko region (Carpathian)
- Valery Golub: folk fiddle, Vasil Palanjuk: dvodenzivka (solo), drum, Volodymyr Budz: accordion, Yuri Berbenyuk: double bass
- The region in Southeastern Poland, where the Rusyn (Ruthenians) lived, was known as Lemko (today: Beskid Niski region). This mountain population, also called Rusyn and Ruthenians, speaks an Ukrainian dialect and belongs to the Greek-Orthodox Church, like the Boiks and Hutsuls. In their liturgical works they used the Cyrillic alphabet. After World War II they were resettled. Some of them returned to their old homeland. This region belonged to the Polish Kingdom of Galicia until the mid-14th century. From 1340 until 1772 it was completely annexed to Poland. After that until 1918, it belonged to Austria (hence the denomination "Ruthenians" for "Ukrainian") and then to the Austro-Hungarian Empire. Today it is again part of Poland.
*Ruthenians: a branch of East-Slavonic and Romanian people who migrated from the Walachy into the Carpathian region and spoke an Ukrainian dialect.
- Kolomyiky (kolomejka) means melody (also couplets* - wild dance of the men).
The name is deduced from the former city of Kolomya in the Ivano-Frankovsk region near Chernivtsi (Bukovina region). In this city, who formerly belonged to the Habsburg Monarchy, Ukrainians, Jews, Poles, and Germans were peacefully living together. There was spoken an Ukrainian dialect with loanwords from the Polish and German language.
*Couplet singing: historical songs, psalms (performed with an instrumental ensemble and the kobza (luth-like instrument)) or lyric songs with a strophic structure, kolyadky (praise songs), marches and other ritual folk-tunes in the form of the singing-dancing.

26. Viye viter - ballad from Central Ukraine
- Volodymyr Biletsky (solo), Ivan Volynets, Anatoliy Kurylo, Volodymyr Budz: voice
Guest: Ivan Tkalenko: bandura
A Cossack addresses the wind, "Tell me, wind, where is the Cossack's fate and his hope, where is the Cossack's glory and his freedom?"

27. Oie pozvol pan khazyan - praise song from Central Ukraine (koladka)
- Anatoliy Kurylo (solo), Valentyna Bogdanova, Volodymyr Biletsky, Ivan Volynets, Volodymyr Budz: voiceThis is a praise song for a man.

28. Ishla divon'ka - praise song from Central Ukraine (koladka)
- Valentyna Bogdanova (solo), Anatoliy Kurylo, Volodymyr Biletsky, Ivan Volynets, Volodymyr Budz: voice
- Volodymyr Budz: little bell
A young girl met three hay-makers and said, „You, my dear hay-makers, cut the grass and make hay for me. The first will get from me silk-grass, the second a golden ring, and the third will get me as his bride."

29. Nebo y zemlya - Christian song from Central Ukraine (koladka)
- Valentyna Bogdanova , Anatoliy Kurylo: (solo), Volodymyr Biletsky, Ivan Volynets, Volodymyr Budz: voice
Heaven and Earth celebrate today the birth of Christ.

30. Oie na richtsy na Yordany - Christian song from the Cherkasy region (koladka)
- Valentyna Bogdanova, Anatoliy Kurylo: (solo), Volodymyr Biletsky, Ivan Volynets, Volodymyr Budz: voice
The mother gave birth to her son at the river Jordan. Her son says to her, "Don't be frightened, you will be called mother of the whole world".

Das Repertoire des Ensembles umfasst traditionelle Lieder und Instrumentalwerke aus der Zentral- und Westukraine, d.h. mündlich überlieferte Volkslieder, die vom täglichen Leben erzählen, oder Lieder, die einen fixen Bestandteil der ganz typischen ukrainischen Zeremonien oder Feierlichkeiten darstellen, oder historische Lieder, Lieder der Kosaken und Balladen. Die Darbietung dieser Lieder erfolgt entweder polyphon oder als Solostück mit Instrumentalbegleitung.
Die Musiker spielen die folgenden traditionellen Instrumente: Sopilka (Schnabelflöte), Dvodenzivka (Doppel-Längsflöte), Tylynka (grosse Längsflöte aus Metall), Frilka (kleine Längsflöte aus Metall), Rrebro (Panflöte), Sosulya (Gefässflöte oder Kuckuck), tsymbaly (Hackbrett), Volksgeige, chromatisches Akkordeon, Drymba (Maultrommel), Bukhalo (Trommel), Buben (Rahmentrommel), Glöckchen, Löffel, Flaschen und Waschbrett.
Die Künstler von Khreshchaty Yar tragen für ihre Darbietungen lokale Kostüme, und in ihren Programmen finden sich Tänze, welche die lebendigen Traditionen sowie die grosse Vielfalt der ukrainischen Folklore widerspiegeln.
Obwohl viele verschiedene Völker durch den geographischen Raum der Ukraine gezogen sind, dort gelebt oder sogar geherrscht haben, gehört die Volksmusik der Ukraine zur slawischen Tradition. Die Vokalmusik ist hauptsächlich heterophon: Zwar ist der Gesang oft mehrstimmig, doch ist immer eine Stimme führend. Das reiche Repertoire umfasst viele berühmte Kosakenlieder und traditionelle Tänze. Diese Musik hat ihre Wurzeln in einer Jahrhunderte alten, oralen Tradition von Bylinen (Epen, erzählende Gedichte) und Duma, das sind lange, lyrische Balladen, in welchen die Heldentaten der Kosaken gerühmt werden.
Die Texte nehmen Bezug auf Geschichte, Landschaften, Charaktere und Eigenschaften der Bevölkerung. Auch Moral und Regeln des Zusammenlebens kommen zur Sprache. Sie stellen einen wahren Schatz dar, der bis zum heutigen Tage erhalten und konserviert wurde.
Die instrumentale ukrainische Volksmusik hat verschiedene Formen. Einerseits gibt es den Solovortrag auf der Sackpfeife, der Geige oder der Bandura usw., andererseits das Zusammenspiel etwa im traditionellen Trio, der so genannten "troista muzyka", welches hauptsächlich zum Tanz oder bei Umzügen aufspielt.
Charakteristisch für die traditionellen Tanzmusik-Gattungen ist ihre ethnische Zugehörigkeit und damit die klare Unterscheidung von regionalen oder lokalen Tanzformen: Kolomiyka (Ukrainische Karpaten und benachbarte Regionen), Hopak und Kossatschok (ganze Ukraine), Polka und volkstümliche Walzer (slawische und nicht slawische Traditionen des europäischen Gebiets). Die Einwirkung polnischer, tschechischer, slowakischer und ungarischer Folklore in den westlichen Gebieten (Karpaten) offenbart sich in der Rhythmik mit ihren stabilen Taktarten, während in den östlichen Regionen eine asymmetrische Rhythmik und asymmetrische Versmasse vorherrschen. In der südwestlichen Gegend der Karpaten (Region Bukowina) findet man Ähnlichkeiten mit moldawischer und rumänischer Instrumentalmusik.
Zur Instrumentalmusik, die nicht zum Tanz aufgespielt wird, gehört die improvisierte Musik der Hirten auf der Geige, der Sopilka (Längsflöte), auf der Trembita (etwa 3 Meter lange Form des Alphorns; eigentlich ein Signalinstrument der Hirten der Bergregionen, das auch bei Hochzeiten oder Begräbnissen Anwendung fand, zu Weihnachten wurden darauf auch Kolyadky, Weihnachtslieder, gespielt) oder auf der Drymba (Maultrommel). Grundlage der Improvisation bildeten meist Lieder.

01. Vesilnyi marsh, Bukovina region - 1:38
02. Arkan, Carpathian - 2:34
03. Staryi hutsul, Carpathian - 3:07
04. Chaban, Bukovina region - 2:52
05. Vesilny melodiy, Carpathian - 1:45
06. Hutsulsky melodiy, Carpathian - 3:20
07. Vesilni pryspivky, Kiev region - 1:50
08. Podils'ka polka, Podolia region - 2:14
09. Oie ne khody da rozkudryavchyk, Cherkasy region - 1:35
10. Polis'ka polka, Polissya region - 1:49
11. Vinochok tantsyouvalnykh melodiy, Central Ukraine - 2:19
12. Oie hay, hay zelenen'ky, Central Ukraine - 1:36
13. Pleskach, Central Ukraine - 1:17
14. Yak sluzhyv ya v pana, Central Ukraine - 3:09
15. Hrechanyky, Central Ukraine - 1:45
16. Hopak, Central Ukraine - 2:48
17. Da kosyv bat'ko, Poltava region - 2:29
18. Ivanku, Ivanku, Western Ukraine (Carpathian) - 1:59
19. Kosarska, Carpathian - 1:02
20. Do ney iduchy, Carpathian - 0:58
21. Vid ney iduchy, Carpathian - 1:11
22. Hutsuls'kiy nahrash, Carpathian - 0:58
23. Velykodna melodiya, Carpathian - 2:40
24. Tantsyouvalna melodiya, Central Ukraine - 1:20
25. Lemkivsky kolomiyky, Lemko region (Carpathian) - 2:00
26. Viye viter, Central Ukraine - 3:48
27. Oie pozvol pan khazyan, Central Ukraine - 1:12
28. Ishla divon'ka, Central Ukraine - 2:08
29. Nebo y zemlya, Central Ukraine - 1:49
30. Oie na richtsy na Yordany, Cherkasy region - 1:08

320 kbps including full scans

Part One
Part Two

Marie-Line Dahomay & Kalindi-Ka - Guadeloupe. Gwo Ka

Posted By AmbroseBierce On Friday, July 30, 2010 0 comments
Marie-Line Dahomay & Kalindi-Ka
Guadeloupe. Gwo Ka, 2009 (1999)
La musique Gwo Ka est un héritage de l'esclavage aux Antilles et en Guadeloupe en particulier. Autour du Gwo Ka gravitent la danse, le jeu, l'humour... une certaine façon d'être. Aujourd'hui, le groupe Kalindi-ka s'inscrit dans cette mouvance identitaire.
Ce choeur féminin polyphonique et polyrythmique porte une note originale dans l'interprétation des morceaux anciens.
Les compositions les plus récentes s'inspirent de chants traditionnels et sont enrichies de rythmes cubains. Les percussions ka se marient au djembé, au conga et au bata ce qui donne une plus large place à l'improvisation. La chanteuse principale, Marie-Line Dahomay, s'accompagne parfois d'un instrument indien : l'Ektara.

01. Eloi o 1:06
02. Yo 4:17
03. La ou ke ale 4:22
04. Lewoz'ô 4:55
05. Chanson pour l'éclipse 3:11
06. Adoumayi 3:16
07. Rankont 5:03
08. Ti chou 3:32
09. Bwa Deye 3:53
10. Shouk 4:15
11. Wozéline ô 4:45
12. Mayé 4:25

320 kbps including full scans

Part One
Part Two

Solveig Slettahjell Slow Motion Quintet - Good Rain

Posted By AmbroseBierce On Friday, July 30, 2010 0 comments
Solveig Slettahjell Slow Motion Quintet
Good Rain, 2006
This fourth release by Norwegian vocalist Solveig Slettahjell and the Slow Motion Quintet offers another magical experience. On Good Rain, these creative and busy musicians expand the musical language that they began to explore on their previous release, Pixiedust (Curling Legs, 2005). In addition to Slettahjell, the group includes trumpeter Sjur Miljeteig, formerly of the jazz-pop-electronica outfit Jaga Jazzist and one of the leaders of the art-rock group Friko; keyboardist Morten Qvenild, who leads In The Country and Susanna and the Magical Orchestra; bassist Mats Eilertsen; and drummer Per Oddvar Johansen. The quintet flirts with pop and art-rock and even trip-hop, aiming to position the jazz vocalist as an artist again within a popular form, but avoiding banalities and without giving up its intelligent elitist aroma.
Slettahjell is faithful to her "slow motion" concept, conscious of every detail and nuance of each phrase, and her natural, leisurely alto shines throughout the eleven songs. The sonic palette of the ensemble is much more varied, enveloping Slettahjell's warm vocals with sounds that recall productions by such art-rock sonic explorers as David Sylvian or Talk Talk. The sensitive playing of all players adds vibrant layers that caress and reinforce the massages of the poetic songs.
All the songs revolve around the theme of belief, often an abstract and secular one—in Slettahjell, empowering herself after a failed relationship, or in nature—and they offer some consolation, quite often sounding melancholic. The goal? "To be lonely in a good way," as she sings in Qvenild's "Another Day." Slettahjell's innocent and modest narration of life happiness, despair, fate and hope succeeds in creating a peaceful intimacy capable of touching and melting even the greatest cynic.
Slettahjell seeks some calmness and reconciliation in "Where Do You Run To," faith in her lone self in "Another Day." She trusts fate in "Don't Look Back," draws hope from dreams in "Colour Lullabye," and strongly convinces about the joys of lovemaking on "We Were Indians." Her beautiful a cappella version of V.O. Fossett's gospel song "Do Lord" serves as an introduction to the dark, anguished, modern gospelish "My Oh My," penned by Miljeteig. On the Peder Kjellsby-penned "Good Rain" she refers to "the rain washing the stains of / Another broken day."
As on Pixiedust, Slettahjell beautifully interperts another poem by Emily Dickinson, "The Moon." The playful, minimalist version of Johnny Mercer's "P.S. I Love You," the last song on this release, offers some hopeful closure.
Beautiful. - Eyal Hareuveni

The three ACT albums by Norwegian singer Solveig Slettahjell (pronounced Sulvay Shlet-i-yell) are branded "Vocal Jazz" - possibly a smart commercial ploy, given the success of jazzy singers such as Jamie Cullum, Lizz Wright and Madeleine Peyroux. However, Slettahjell is a one-off who takes a delightfully original approach to interpretation, with her fiercely contemporary Slow Motion Quintet, which includes Sjur Miljeteig (trumpet) and Morten Qvenild (keyboardist). She sings with beautiful intonation, in the faultlessly enunciated English that Nordic divas have made their own, yet there's nothing chilly or mannered in her vocals. You sense that she has listened to all the great singers, but rather than copying stylistic tricks, has taken their core values to heart. The earlier albums (Silver and Pixiedust) are worth getting, but Good Rain marks a significant improvement in the quality of the original material, by Miljeteig in particular. The trumpeter's We Were Indians sounds like a indie classic; My Oh My is a glorious anthem; Don't Look Back is fabulously sleazy. If you like Billie Holiday, the Beatles, Miles Davis, Joni Mitchell and Tom Waits, then Good Rain is the album to bring you music. - John L. Walters

01. Where do you run to - 05:27 (Slettahjell, Solveig / Qvenild, Morten)
02. Another Day - 05:21 (Qvenild, Morten)
03. Don't look back - 05:28 (Miljeteig, Sjur)
04. Colour lullabye - 02:18 (Slettahjell, Solveig)
05. Flawless - 04:18 (Qvenild, Morten)
06. We were Indians - 04:25 (Miljeteig, Sjur)
07. Do Lord - 01:59 (Fossett, V.O.)
08. My oh my - 06:34 (Miljeteig, Sjur)
09. Good rain - 04:07 (Kjellsby, Peder)
10. The moon - 04:19 (Qvenild, Morten / Dickinson, Emily)
11. P.S. I love you - 01:53 (Mercer, John)
12. We were Indians (single) - 03:43 (Miljeteig, Sjur)

Solveig Slettahjell – vocals
Sjur Miljeteig - trumpet
Morten Qvenild - piano
Mats Eilertsen - bass
Per Oddvar Johansen - drums

320 kbps including full scans

Part One
Part Two

Jean-Claude Gollet-Zea & Le Sinai d'Abidjan - Djembe Folies

Posted By AmbroseBierce On Friday, July 30, 2010 0 comments
Jean-Claude Gollet-Zea & Le Sinai d'Abidjan
Djembe Folies, 2008
Jean-Claude Gollet-Zea is one of those young African musicians who learned his art from the masters of the djembe, and has subsequently succeeded in developing his own personal style. He is considered to be one of the finest djembe players performing today.

01. Abodan
02. Zaouly
03. Gnakhouy Moufa
04. Polie
05. Diarabi
06. Zagrobi
07. Mezi Kanouale
08. Mangui
09. Abissa
10. Koufana Teda

320 kbps including full scans

Part One
Part Two

Chinembiri Chidodo - Ngoma Kurira. Pure Spiritual Drum Grooves from Zimbabwe

Posted By AmbroseBierce On Thursday, July 29, 2010 0 comments
Chinembiri Chidodo
Ngoma Kurira. Pure Spiritual Drum Grooves from Zimbabwe, 1997
Ngoma Kurira (”Drums Sounding”) is the name of a mountain near Domboshawa in Zimbabwe, where you can hear drums playing in the air. Shona ancestors protect the place, and you can reach it only after fulfilling the proper rituals. Master percussionist Chinembiri Chidodo has recorded the rhythms of Ngoma Kurira, accompanied by Leonard Ngwenya.

Chinembiri Chidodo originally worked as a cattle herder but was taught to play mbira by the family of his employer. His first job as mbira player was at the studio of a healing spirit medium. Through this work he made a name for himself and was selected among the best mbira players in Zimbabwe to become a member of the National Dance Company of Zimbabwe, where he also excelled in dance and drumming. Since then, he has become a stable member of Virginia Mukwesha’s ensembles, and also plays with Batana and Stella Chiweshe, among others.

01. Kwa murehwa
02. Matendo
03. Jenaguru
04. Vavhimi
05. Makorekore
06. Hachi
07. Makiwa
08. Mutumba
09. Kwa murehwa (Dry Version)
10. (No information)

320 kbps including full scans

Part One
Part Two

Suoni d'Irpinia. Balli e canti tradizionali in Irpina, Vol.3

Posted By AmbroseBierce On Thursday, July 29, 2010 0 comments
Suoni d'Irpinia. Balli e canti tradizionali in Irpina, Vol.3, 2000
Giuseppe Michele Gala's Taranta Ethnica series is a superb job of work; 21 CDs of traditional music, mostly from the south of Italy and the islands, and mostly recorded in the last ten years. It is probably be what I would be trying to do if I knew of any English singers or musicians, still performing, who were not already working with John Howson or a few other established record producers. However, it has to be said that the tradition, while still extant in Gala's area, is well past its heyday, and that some of these CDs - extremely interesting and utterly admirable as they are - can be less-than-overwhelming listening to a non-Italian.
So far, the great exception to this has been the wonderful Sardinian dance music compilation Ballos Sardos Vol 1 (TA015), reviewed in these pages some while ago and available for sale from this site for the past six months or so. This present offering has to be it's equal in every way - though it deals with songs rather than music - and it, too, is now available here - see our Records page.
It, like the Ballos Sardos CD, is slightly out of the ordinary for Taranta releases, in that it includes performances by some younger singers whose interest in the music has been kindled by the revival rather than passed on by family transmission. Whether this makes their performances more easily accessible to a British listener I don't know. Certainly, they don't stand out as being 'folky-sounding' in the way they almost certainly would in an English context ... maybe because the traditional performers were all still available to teach and criticise; something a sound recording can never do! I was entirely unaware of the difference until I read the booklet notes. All I knew was just how wonderful it all was!
The CD starts with perhaps the best opening track I have ever heard - one male and two female singers, accompanied by two accordions, a clarinet, two tamburelli and several castagnole play a tarantella from Montemarano, recorded just last year. The instruments begin at a fair old clip, joined by the voices after about one minute, and the whole thing - without greatly accelerating in speed - manages to get more and more and more exciting as the track progresses. When it comes to an end, after 11¼ minutes, you are left wishing they'd managed another five minutes or so! You may imagine that a half-minute sound clip would be quite inappropriate. As the booklet says, this tarantella from the mountains is a far cry from the 'dubious versions of 'Neapolitan' tarantellas which became popular in the cities among the educated classes in the 19th century'. It should be pointed out that Irpinia is the mountainous area to the east of Napoli in the Campagnia regione.
The second track finds the same two women joined by a third for A legna alla muntagna (In the Woods on the Mountain), a beautiful slow serenata which, stylistically, sounds as if it would be completely at home amongst the Rice Girls of the Padana plain in the North. Next, we move to Paternopoli with a Calascionata and another tarantella from a male singer and tamburella player accompanied by a single organetto (melodeon). These are superb - and the singer sounds so much like Enrico Frongia, the Sardinian singer with Ritmia. n fact, much of the singing on this brilliant CD could, to my ears, easily come from other parts of Italy entirely, and is quite unlike many of the other Taranta southern recordings mentioned above - or, indeed, much of the music recorded by Lomax and Carpitella here in the fifties. In addition to the two towns already mentioned, there are also recordings from Volturara, Castelvetere, Cassano Irpino, Montella and Nusco to be found amongst the 19 tracks.
This is not really the place for a track by track description but, take my word for it, every single one is splendidly performed, exciting, interesting ... and great listening. - Rod Stradling

01. Tarantella di Montemarano
02. A Legna Alla Muntagna
03. Calascionata
04. Tarantella di Paternopoli
05. Matinata
06. Tarantella di Volturara
07. Trapolanella
08. Mariuccia ('Na Pippa 'Na Cannuccia)
09. Serenata
10. Quadriglia
11. Pampanella
12. 'Nu Juorne Fui 'Nvitato A Caccianë
13. Batticulo (vatticulo)
14. Pastorella
15. Tarantella di Nusco
16. Serenatella
17. Tarantella di Montemarano
18. Tarantella con flauto doppio
19. Suonata di carnevale morto

320 kbps including full scans

Part One
Part Two

Mayotte. Debaa. Chant des femmes soufies

Posted By AmbroseBierce On Thursday, July 29, 2010 0 comments
Mayotte. Debaa. Chant des femmes soufies, 2010
Pratique soufie et occasion de partager joies et peines, le debaa de Mayotte - à travers poèmes mystiques et louanges au Seigneur et à son Prophète - porte la voix fervente des femmes mahoraises.

01. Le Prophète, Un Amant Sans Nul Pareil
02. Accorde-Nous Subsistance Et Effusion
03. L'Ivresse Des Gens De Dieu
04. Mon Ivresse Est Sans Pareille
05. L'Asservissement Amoureux
06. L'Espoir D'Une Rencontre
07. Naissance Prodigieuse
08. Nostalgie D'Un Amour
09. Panégyrique Du Prophète
10. L'Amour Du Prophète

320 kbps including full scans

Part One
Part Two

Setona - Queen of Henna

Posted By AmbroseBierce On Thursday, July 29, 2010 0 comments
Setona
Queen of Henna, 2001
Having served customers like Prince (The-artist-formerly-known-as-Prince) and other celebrities who made special trips to Cairo/Egypt in order to be decorated by her one can say that without any doubt Setona is the best-known and most internationally marketed henna artist today. That has not always been that easy as the first years after she arrived together with her husband Ahmed - a former teacher now acting as a lute player in her band - from the Sudanese capital Khartoum in Cairo in the late 80's she had to struggle hard. But her many artistic talents helped her to step from the status being just another stranger from a different country to international acknowledgment.
More than a decade later there is good reason to credit Setona with the revival of traditional henna painting in Egypt. "What distinguishes Setona is her ability to market herself as a wedding consultant for 'Sudanese retrostyle' ceremonies, where she starts by applying the henna designs on the bride and teaching the women Sudanese dances, and ends with singing traditional songs during the ceremony itself. In other words, Setona draws on her knowledge of an entire set of traditions associated with body care and body painting in the context of Sudanese wedding rites" (Salah M. Hassan, The art of African fashion, 1998).
But besides all her first profession Setona is still as a singer both on traditional weddings as well as on international stages. Having started as a singer accompanied by only a frame drum whose skin was often henna decorated Setona nowadays fronts a kind of a fourteen member big band, consisting of keyboard, guitar, bass, percussion, brass section and a backing choir. "People need me for both, the wedding ceremonies and the music," she says. Lately, Setona has taken her talents to the stage. She has performed with the avant-garde Egyptian theatrical group El Tali'aa, both in Cairo and abroad. And she has played with great success in some of the most successful Egyptian movies during the recent years like "An Upper Egyptian In The American University" where she played herself and sang "Henna", a song also contained in this album. "Hello America" starring Adel Emam, one of the leading Egyptian actors, gave her the chance of acting as a black femme fatale living in New York who is chasing her husband, an Egyptian immigrant seeking for legal status.
The basic tracks of this album have been recorded in England in Spring 2000. Having finished successfully a tour everybody of the ensemble African Crossroads felt inspired to enter a studio and record a bunch of new songs, many of them written by Setona's husband Ahmed. Once again Setona draws from her rich knowledge of pan African musical traditions. "My aim was," says arranger and producer Bibi Hammond, "to add to those many influences with in Setona's and Ahmed's songs some more from West African music traditions. As you know I come from Ghana, and some of our traditions fit in perfectly." His superb work created 13 pan African highlights that make Setona and her work in a way unique among contemporary African artists. So Setona is not only a singer with a magic voice; multi talented she is an actress, both on stage and on the screen, an entrepreneur of her henna business and above all - she is an ambassadress who keeps her African traditions alive in a modern rapidly changing world.

Setona, a henna artist from Sudan, is probably the best-known and most internationally marketed henna artist. Setona's story exemplifies the destiny of an artist in a changing world characterised by massive human mobility, dislocation, and globalisation.
Hers is also the story of resilience and success in the face of all odds. After all, being a woman and an artist in a place where such a profession lacks the respectability it deserves, this is a remarkable achievement.
Setona, whose real name is Fatma Ali Adam Uthman, was born in the province of Kordofan in western Sudan. She moved with her family to Khartoum, the capital of Sudan, when she was a child. Given the fact that she hails from a family of well-known musicians, it is not surprising that her first profession is really that of a singer and musician.
Since 1989, Setona has been living in Cairo, Egypt, probably one of the many creative individuals forced to flee Sudan in the wake of that country's oppressive regime. She lives in the neighborhood of Al Halamiya with her husband, Ahmed, formerly a teacher in the Sudan as well as a musician who accompanies her in public performances with the lute, the popular Sudanese string instrument. Setona's music combines folk and contemporary Sudanese music with the traditions of women's lore and wedding songs. Setona has been credited, and with good reason, with the revival of henna body painting in Egypt. She may not be the only Sudanese henna artist in Cairo, but she is certainly the most celebrated thanks to her many artistic talents and entrepreneurial sophistication. What distinguishes Setona is her ability to market herself as a wedding consultant for 'Sudanese retrostyle' ceremonies, where she starts by applying the henna designs on the bride and teaching the women Sudanese dances, and ends with singing traditional songs during the ceremony itself.
Setona's expertise in the traditional body care of Sudanese women known as Dukhan (vapor-bath) and Bakhur (the burning of incense to perfume the body) are also in demand. In other words, Setona draws on her knowledge of an entire set of traditions associated with body care and body painting in the context of Sudanese wedding rites. Setona's considerable artistic and entrepreneurial success can be measured in many ways. Her skill in the art of henna painting has earned her the title of 'Queen of Henna' in Egypt, and the demand for her work is world-wide. Among her most famous clients is The-Artist-Formerly-Known-As-Prince, who reportedly, makes special trips to Cairo in order to be decorated by Setona. Five-star hotels in Cairo, such as the Meridian, Sheraton, and Hilton, book Setona well in advance for special wedding parties. Lately, Setona has taken to the stage, performing with the avant-garde Egyptian theatrical group EI Tali'aa, the Vanguards. She even had a minor cameo role in one of the most successful Egyptian movies in recent years, 'An Upper Egyptian in The American University." Setona's remarkable success in Egypt is not always viewed favorably by many of the exiled Sudanese intellectuals in Cairo. Some have criticised the Egyptian fascination with Setona as an act of appropriation that exoticises and stereotypes Sudanese culture. They compare the Setona phenomenon with the Western appropriation of African cultural products. Interestingly, many seasoned Sudanese musicians and singers, such as Mohammed Wardi and Mohammed El Amin, whose styles have defined modern Sudanese music for the last thirty years, and who have been residing in a voluntary exile in Egypt for the last ten years, never enjoyed Setona's success. Setona's popularity has also been attributed to the shift in Egyptian identity as Egyptians move away from pan-Arabism towards increasing awareness of their African heritage. Setona's international success must also be attributed to her shrewd entrepreneurial skills. Nevertheless, she could never have achieved such popularity without the current rise of henna art and African music in the West. Interestingly, her brochures and CD write-ups market her as the 'Black Magic Woman'. Such labeling is very revealing of Western marketing strategies and their capitalisation of the 'exotic', the 'magical', and the 'primitive' so popular in the West. Thus, Setona's success becomes more comprehensible when read within the context of the henna mania sweeping the West today. - Salah M. Hassan

Die aus dem Sudan stammende Sängerin SETONA gilt als eine der weltweit bekanntesten Henna-Künstlerinnen.
Unter “Henna” versteht man die traditionelle Weitergabe von Hochzeitstänzen, Liedern und das Bemalen der Braut. Vor ungefähr 10 Jahren ließ sich Setona mit ihrem Ehemann Ahmed, einem ehemaligen Lehrer, der heute als Komponist und Oud-Spieler in ihrer Band arbeitet, im ägyptischen Kairo nieder. Ihr Wissensvorrat über den Kontext sudanesischer Hochzeitsriten, machte sie im Laufe der Jahre zu einer gefragten Brautberaterin. Dennoch ist sie im Hauptberuf Sängerin, auf Hochzeiten genauso wie auf den internationalen Konzertbühnen der Welt. “Die Menschen benötigen mich für die Henna-Riten und die Musik”, erzählt sie. “Ursprünglich hatte ich meinen Gesang nur mit einer Rahmentrommel begleitet, deren Fell mit Henna-Malereien verziert war.” Mittlerweile steht Setona eine 14-köpfige Bigband mit Keyboard, Gitarre, Bass, einer Bläsergruppe und Backing-Chor hilfreich zur Seite. Aber auch ihr schauspielerisches Talent hat Setona unter Beweis stellen können. In dem erfolgreichen ägyptischen Spielfilm “Ein Oberägypter an der amerikanischen Universität” spielte sie sich selbst und intonierte den Song “Henna”, der auf der über Blue Flame Records veröffentlichten CD “Queen Of Henna” enthalten ist.
Die Aufnahmen zu der Platte enstanden Anfang 2000 in England. Setona war mit dem Ensemble African Crossroads auf Tour und nutzte die freien Tage, um ins Studio zu gehen und einige wundervolle Stücke einzuspielen, die sie mit ihrem Mann Ahmed geschrieben hatte. Arrangeur und Produzent Bibi Hammond, der für die exzellente Aufnahmearbeit verantwortlich war, erinnert sich: “Mein Ziel war es, zu den vielen Einflüssen, die man in Setonas und Ahmeds Liedern findet, noch weitere aus Westafrika hinzuzufügen. Ich komme ja aus Ghana, und manche unserer Traditionen passen perfekt in diesen Kontext hinein.” So entstanden ebenso lebensfrohe wie tanzbare Stücke, die mit den charakteristischen Ingredienzien der Henna-Kultur vermengt, einen atemberaubenden Einblick in eine interessante Variante der afrikanischen Musikkultur bieten. - Bernd Lorcher

01. Sambala
02. Sawani
03. When Baba
04. Asmarani
05. Labis Toubo
06. Henna
07. Banduluy
08. March No.9
09. Manzar
10. Adjeko
11. Ani Malu
12. Ana Ya Nas
13. Eye of the Hunter

320 kbps including full scans

Part One
Part Two

The Brazz Brothers Ngoma

Posted By AmbroseBierce On Thursday, July 29, 2010 0 comments
The Brazz Brothers
Ngoma
This album draws on African music and rhythms for inspiration and like all the other Brazz Brother albums is aimed at appealing to a wide audience - not just brass band geeks! (Maybe NOT brass band geeks?!?) It is relaxing, fun has some funky rhythms and includes different sound effects (the cattle bells ringing as the flock is driven on), African vocals - singing, shouts & calls, and African drumming.

01. Zawose
02. Ejala
03. Kongolela
04. Hey, Hey Beautiful Girl
05. Maasai
06. Tintiyana
07. African Marketplace
08. Maraba Blue
09. Chisa
10. My Kind Of Jazz

Jarle Forde - trumpet, flugelhorn, vocals
Jan Magne Forde - trumpet, flugelhorn, vocals
Runar Tafjord - french horn, vocals
Helge Forde - trombone, vocals
Stein Erik Tafjord - tuba, vocals
Marcus Lewin - drums, vocals
Guests:
Hukwe Zawose - vocals
Anna Lewin - vocals

320 kbps including full scans

Part One
Part Two