Credits to
AmbroseBierce
Taoufik Bestandji & Farid Bensara
Poèmes d'amour. Anthologie de la musique citadine Algérienne. Malouf et Canaa
Al Sur ALCD 150, 1995
ANTHOLOGY OF ALGERIAN URBAN MUSIC
Malouf and Canaa
by Taoufik Bestandji
I have often been struck by the intransigence and the dogmatism of master Maghrebin musicians. Their cold attachment to the notion of "artistic territoriality" has developed into an unprecedented obscurantism and accentuated the erosion and impoverishment of the repertories of urban music. "This "insraf is strictly Telmcenian, it can in no way be interpreted by musicians from Constantine"...From East to West, statements such as these are often heard and these people persist in breaking the ties that, in all evidence, have united the classical music of the Maghreb for centuries, All criticism, all attempts at reflecting on the history and "cultural policy" of the music in these countries is either denied or relegated to quarrels between traditionalists and modernists, scientists and alchemists. Any aesthete having an independent mind, wishing to go beyond the notion of clans and "artistic regionalism", finds himself confronted in sterile polemics.
My desire to unite the repertories of Algiers (Canaa) and Constantine (Malouf) can seem provocative. My aim is very different: to attempt to rediscover the exchanges and circulation of works, that used to be so intense, and made this music vast corpus nourished by diverse influences. To do so, I insisted on respecting the aesthetics and technical standards of each of these two musical traditions: training of the musicians, choice of instruments, techniques used... Only certain forms of interpretation differ: I sought the interdependencies of the songs and the musical "sentiment".
After twenty-four years of exploring the Malouf, I reached the limits of the repertory.
There are different reasons for this.
In the 1970's there was a revolution in musical transmission. The use of tape recorders became widespread and helped young musicians to learn faster the repertory that was passed on orally before.
With the death of certain masters, entire sections of the nuba repertory disappeared. Musicians became sedentary and gradually isolated, further increasing the frailty of this heritage that had been preserved by the nomad life of masters who would move on when they felt the need for replenishing their repertory.
In 1974, a year before the war broke out between Morocco and the Polisario I gave a concert in Tetouan of Arab-Andalucian music that was on enriching experience for me: the people of Tetouan were charmed by our Malouf. Our group did a "jam session" with the S. Chekara orchestra which clearly revealed the similitude between the Moroccan and Constantine repertories. The same form of hedonism emanated between Algeria and Morocco in 1975 put an end to this project. I then turned to the Tunisian malouf which is closer to the urban music of Constantine, but, unfortunately, frozen and dominated by an institution, La Rachidia.
My obsession today is to compare and confront pieces that are interchangeable in their melody and rhythm. I have played relentlessly, during the past thirteen years, with the groups from Algiers and Tlemcen.
I may be considered as non standard by musicians of Constantine, as an intruder by musicians of Algiers and Tlemcen. It does not matter what I am given. My only goal is to make aware specialists and music lovers of the musical practices that have contributed to the richness of the borderless Andalucian-Maghrebin music.
Space-time, Nation state and Ala
The study of Maghrebin music is complex. There are no written sources, and the circulation of men and works over time has made the task difficult for specialists and musicians who are curious about their history.
The Maghreb, that vital space that saw their birth and blossoming of the nuba, was split and divided into three nationals - Morocco, Algeria, Tunisia. Since the independence of these countries, the arguments of artistic territoriality and musical heritage have been used to political, and not cultural, ends.
The orchestra of Rabat, previously directed by master Oukili, the Mossilia of Algiers and the Rachidia of Tunisia have broadly contributed to diplomacy between the three states of the Maghreb. Following their independence, the existence and development of urban music gained a new legitimacy and musical geography bent to the geography of political systems. The Ala, the Gharnati, the Canaa and the Malouf suffer today from a harsh nationalistic paternalism without historical or cultural foundation. To better lay the foundations of political legitimacy of States, the most influential artists-musicians became national defenders of a musical repertory that they modelled to their liking. The international regionalism, the privileged relationships between certain artists and the state and their manipulations reflect the confusion that prevailed within government circles. When the relations between these states deteriorated, the diffusion of music, and Andalucian music in particular, was prohibited, marking the breaking point.
Master musicians were deeply affected by this situation. The ravages of isolation and the national cultural policy gave new models to the nuba of the Maghreb. The external quarrels, reduced to internal conflicts, led to rival musical societies, sometimes devoid of meaning: Fez-Tetouan in Morocco, Tlemcen-Algiers-Constantine in Algeria, Tunis-Testour in Tunisia....
The best example of this situation is probably La Rachidia which was one of the most powerful instruments in the fight against colonialism, and became one of the Tunisian state's showpieces after independence was gained.
Theoretically, the Tunisian Malouf offers a fairly clear historical fresco of the different influences of Arab, Berber, and Ottoman music; however, this foundation, moulded from a millennial wealth of melody and literature, which has been congealed in the space of a just a few decades into a compilation written in a universal code under the power ofmodernisation.
The Rachidia is an institution created under the contestant nationalism movement of Bourguiba, defending the Tunisian cultural identity against colonialism and later, against the idea of an assimilation of the Maghreb. The Rachidia undertook radical transformations. The methods for training and diffusing the Malouf were submitted to strict control by the Conservatory. The modernisation of pedagogical tools confirmed the desire to break away from the traditional places of music as cafe-concert halls. The orchestra grew to resemble western symphonic orchestras. Instruments such as the nay, taught by Ali Darwiche, dominate the fhel of Ahmed El Wafi... In short, the Rachidia became an important element of Tunisian politics the modernists.
The Rachidia's close cousin, the Malouf of Constantine found itself cut off from all hypothetical roots. Its development became a national question. It was forced intoautonomy, being structurally and historically too far removed from the Canaa of Algiers.
The musical masters of Constantine built a closed universe, without much thought.
Ghrib is a word from Algiers, different from Hsin of Constantine. This variation should not be done. its not authentic. Statements such as these leave the neutral listener perplexed. the elites of the Canaa speak in the same way when they learn that a movement was changed in Tlemcen. for them, only the local tradition is authentic.
The interminable quarrels directly influenced the training of young musicians, to the point that, each region lost its taste for an overall style that was so alive in the past.
This recording comes to modestly unsettle these restrictions. The practice of the Malouf and the Canaa made me conscious of how serious the problem is: sectorisation leads to the death of micro-repertories. Urban musical tradition. relying on the strength of its history and its vivacity, must go beyond ideological cleavages and political manipulations.
The two nuba that are recorded here were carefully chosen and interpreted to reveal the comparison between the style of Algiers - The Ghrib is typical of Algiers - and of Constantine - the interpretation of the Cika nuba is from the Malouf. Listen carefully to discern the bridges between the two nuba. The words have been translated to make the comparison easier; the poetry and the themes are foundation of this art. They help to better penetrate this universe that bridges the Atlantic to the confines of Fez.
Nuba
Shortly after french colonisation. the word "Nuba" called war music to mind. "la nuba" was inscribed on postcards from the beginning of the century, showing a Zouave band without any brass instruments or drums. A dozen zourna players (double reeded wind instrument) accompanied by tabala (percussionists) interpreted popular melodies in classical modes.
Leon Roches, the head musician of the army of Africa was told the following legend at emir Abdelkader's camp, which he later transcribed in a book published at the beginning of the twentieth century: "i was told a typical story about the Nuba that goes like this: A pleasant Arab asked his compatriots if they understood the language of the Nuba: "It doesn't mean anything. it sings" they said, "Ignorant or simple-minded that you are", he said, "The Nuba speaks in the name of the sultan and yourselves".
the epithet "Nuba" recalled the noisy folklore of the Spahis regiments. It has a totally different meaning today: these suites of profane cantatas, interpreted in precise modes (Dhil, Zidane; Cika, Ghrib...), leading the initiated music lover to a state of Ecstasy and melancoly. The Nuba is by nature, mythical and nostalgic. The eternal Golden Age of Andalucia continues to inspire musicians and fulfil music lovers; this music also recalls refusals and disillusion.
The mouachah (poems sung to Arab-Andalucian music) of the two Ghrib and Cika Nuba talk of courtly love. they are for the most part anonymous. When they were composed in the Maghreb, they remain tinted with the nostalgia of the Al Andalous country, and the gardens and harmes of Grenada and Seville continue to forge the conscience of the people of Maghreb.
There are two Cika nuba in Constantine, the Nuba Cika and the Nuba Cika-Mjenba. the difference between the two is more in the order of pieces than a distinction in mode: the three Mcedder of this Nuba (Ya bass-8/adha nahit-9/ fah el banafsaj-10) are, in the tradition of Constantine, always interpreted in this ordder. The rest of the Nuba follows the order chosen by the musicians. They may move on with the Darj and, therfore, execute other movements (Insraf, khlac), or they can those the Inklabat, as is the case in this recording.
In this recording the Istikhbar, which usually comes at the beginning of the Nuba, comes after the three Mcedder.
The Nuba Ghrib is executed according to the rules of the Canaa of Algiers: each movement (Mcedder, Btayhi, Darj, Insraf, and Khlac) is interrupted by an instrumental solo. To renew with the custom of chorus singing, the first, seventh, and twelfth titles of this recording are sung by the entire group.
Between two musical cultures
Farid Bensarsa, currently professor of Andalucian music and conductor of a Canaa orchestra in Saint Denis, France, represents the meeting of two musical cultures: the Malouf of Constantine and the Canaa of Algiers.
He was born in Constantine in 1953. Like most musicians of his generation, his musical debut was at the consrvatory and with the artists of the funduk. Once established in Algiers, he took classes from the prestigious musical organisation, la Mossilia. He learned virtually the entire repertory from the grand master of Canaa, Ahmed Serri, and became conductor of the Mossilia after A. Serri's departure. At the request of his master, he initiated the musicians of la Mossilia to the Malouf. Bacheraf, and other pieces from Constantine, are today part of the repertory of Algiers. With his friend and master of the Canaa Nasser Benmrabet (violinist in this recording). he explored and made a rigorous classification of the nuba of Algiers.
In Algiers, the kwithra generally replaces the ud arbi (lute from Constantine). Farid, chose to keep his instrument. "Each time I play a Mcedder Ghrib, I love to subtly "dub" it with a mood that recalls the Hsin mode of Constantine. I can only do this with my ud." He would like to make a recording using these two instruments that are so far yet so close.
(1) Farid bensarsa is the conductor in the first part of this recording. With Arbaoui - Maoui - (lute), Bensaid Mokrane (alto), djamel Allam (mandoline), Abdelaziz Djemai (derbouka), Ahmed Adel (tar) and Nacer Benmerabet (violinist and conductor of the Mossilia of Algiers), all members of the Canaa orchestra of Saint Denis, he founded a non-profit organisation and teaches Arab-Andalucian music to young people.
(2) The second group is very different. The artists are all professionals. Mourad Fergani, son of master Mohamed Taher fergani, is a great stylist. Through a specific tuning, his guitar has its own sound and his playing style is unique. His solo in the Cika nuba reveals a care for harmonisation of the malouf.
Abdi H'Midou, flutist and old friend, is a confirmed jouwak player. He learned to master the difficult alternation of notes of this instrument with the grand master K. Darsouni. the instrument is gentle and melodious in his hands. His improvisations are rich in Lakhal Belhaddad, qanun player (zither) is well-known throughout the Arab world. He reveals his total mastery A. Fakhardji, . Today he accompanies all the great Algerian musicians, in particular in Chaabi music. His virtuosity is unequalled in all of western Maghreb. This "al Sur" collection devoted a CD to him, in which he reveals his technique and mastery of the qanun in more detail.
The beat/tempo of the Cika nuba is given by mabrouk Aissaoui on the tar and Nasser Bousaboua on the derbouka, two percussionists with different musical horizons. mabrouk Aissaoui of the Malouf of Bonne. Nasser Bousaboua trained mainly in the musical organisations of Constantine. His technique is close to that used for the Iranian zarb.
All these musicians today live and give concerts in France.
Taoufik Bestandji (Song, kwithra, alto)
It is always difficult to write about oneself. Briefly, my background is as follows:
I was born thirty-seven years ago in Constantine, in a family of musicians. I couldn't adapt to the teaching methods of the Conservatory of Constatine, and turned to the last funduk of the city and private parties where I received most of my training. It seems to me today, that this was the only means for musicians of my generation to acquire the true foundations of the Malouf, since the conservatory and similar organization of Constantine reject the popular repertories (hawzi Mahjouz, Aroubi...)
At the end of the 1970's, I became known through television appearances, calling me to the attention of a few great masters such as A. Toumi, with whom I learned rare pieces. Alongside master T. Fergani, I learned the technique of certain Hawzi, without taking lessons directly.
Attracted by the practice of different instruments, I taught in the music schools of Constantine at a very young age.
During my three-year military service in Algiers, I became close with a number of musicians and musical societies, and have followed their evolution ever since.
In 1989, I left Constantine to teach Arab-Andalucian music at the National Conservatory of the Region of Marseilles. I have lived in France since then and constantly strive to share my passion for music.
Taoufik Bestandji

1. The night of union
In the sweet, beautiful night,
Our bodies and souls are euphoric,
I saw nothing but beauty in you.
All through the night you were like a courtesan, dazzled.
Pleasure was with us.
All night I braided flowers and my cup was filled.
To the sound of the lute and singing, my heart was full of joy.
Now in my solitude, without comfort,
thanks to you, my love, in all truth, I can live.
2. promises of love
None other than you I will love
I make the vow
Can not force you to love me
Do not know how
Nevertheless, I vow to wait for you
If I have hope
I will drink until ecstasy
To see you again
Can not stand your refusal
Must give up
You do not know the pain
That I have in my heart
You loved, I have too much pride
I am in mourning.
3. My messenger tears
My tears are my messengers
They tell you of my humble love
Do not push me away
I an nothing but a messenger
Love of my heart, when you left
You left me ill, annihilated
You had taught me how to love:
I can no longer love any other.
4. A pleasant moment
Oh moon, Oh Selene
Your white disk radiates
Serenity.
Androgynous woman,
You are beautiful
In the moonlight.
You served me
A sweet wine.
All at once, in one motion,
I drink and kiss you all over.
5. Breaking up
The woman I love is beautiful
But she is far from me and my body wants her.
But I broke up with her
And I am torn with regret.
I felt tenderness for her.
I liked to serve her patiently.
My body still burns for her
And my soul also yearns for her.
6. To censor of love
I am drunk, look at me
Have pity on my state
I am in love with a star
Very far from me
Tell me what pushed me
To love her so much
I will never lose hope
Of seeing her again
I will drink enough to dream of her
That she will come
And say "I want to drink too
and be carried away"
Have pity on my state
I am crazy about her.
7. Forbidden love
I told my heart not to love her with all my might
But the forbidden love is stronger than me
Let us rejoice, God allows it
O my heart, be patient
And do not lose hope
She charmed me with her beautiful eyes
She stole my heart
Now it is said, where is the secret?
I admit to it, I am crazy about her
Unfortunate secret of Punchinello!
8. The blue violet
Oh blue violet
Exquisite and alone
Your perfume is so sweet
You hide your little head
No one see you in the garden
Kiss my cheek and my leg
Become my most beautiful slave
-He spurned me, she says
He turned away from me
-Oh violet, tell me why
When you leave me you have pity
And in spite of me, my wounded heart
Is a slave to your sweet law.
9. Love punishment
Deep down in my heart
I suffer and sight
My body will not sleep
He wants it
In the garden, between the vines
My beautiful gazelle is sitting
She has joined her lover
Escaping from her chaperone
The wine in our full cups
Adds to the gold of her presence
In the garden, between the vines
My beautiful gazelle is sitting.
10. Courtship
I met her at a pilgrimage
Winning indulgences for her sins
I tried to set up an innocent meeting
She says "no, not you, and certainly not here"
"Goodbye madam" and I turn around
But, shortly afterwards, I miss her
She was sweet and cute
Be good to me, God of love
Set her on my path again
And you, muezzin, after the prayer
Give her a landmark for me.

Part 1
Part 2