MICHAEL FUTREAL: CREATING A NEW APPALACHIAN SOUND

The dulcimer a traditional instrument? Not so, says Michael Futreal, a multi-instrumentalist who pushes the boundaries of how people typically view this Appalachian folk instrument. Futreal speaks about growing up as a self-taught musician in North Carolina, his free-spirited approach to the dulcimer, and about his band Twang Darkly.

Michael Futreal performs on electric dulcimer. (Sherry Heflin)

In a few sentences, how would you define your music?

Picture this recurring scene from Twang Darkly shows: someone who has been listening to us for over an hour will come up to us during a set break and ask, “So…what kind of music do y’all play?” I’m always struck dumb by the question. I usually manage to answer something along the lines of “cinematic Appalachian roots rock” or “new-fangled mountain music.”

Here’s the real deal though: in attempting to create new music that I would like to hear, I try to keep myself open to discovering other related music that I want to play. And it really does feel more like discovery than a purely willful act of creation. The Muses are broadcasting on all frequencies, and I can tune into a few of their stations on the broken radio of my rambling Truckaluck. When I stay with the signal long enough, sometimes something magical remains to me through all the rain and rust. These days, I record that stuff as soon as I can, or I just play it for the band and we take it wherever we can.

“Truckaluck”

Who do you consider to be your earliest musical influences? How did growing up in North Carolina and in a musically inclined family shape your first experiences with music? What is the biggest impact of your earlier influences and experiences on your music today?

My brother Andy taught himself to play guitar over the course of my childhood. There weren’t lessons and there were few, if any, how-to books—there was just a guitar. He had an acoustic, but he was primarily playing electric rock like Dire Straits, Bruce Springsteen, Blue Oyster Cult, and Jethro Tull, and that seemed perfectly acceptable to him. I remember him playing Mike Post’s TV stuff like the theme from Magnum PI…he’d create complete arrangements on the acoustic guitar for some of those TV themes. So as I grew up, he was demonstrating that music was something that you could do, not just purchase.

We grew up in Warsaw, a tiny town in eastern North Carolina…the 1970s and 80s for me. Taking charge of our own experiences was paramount because, well, there wasn’t much to do otherwise. We had no cable TV; we had books, records, a basketball goal, some lawn mowers, and four TV channels. Our parents would take us to Raleigh and we’d hit the giant flea market (comics and records!), the mall, and maybe a movie. I wanted to recreate everything that was important and enjoyable out of those excursions. I made silly movies with our 8mm camera. I created comics. It was inevitable that I’d eventually want to start making music too, and that wish took hold as I started to notice how much Dire Straits and Springsteen were speaking to me as I transitioned into those angst-filled teenage years. Love, desire, romance, blues, mojo…you name it, and I could have all those things through music in a way that I couldn’t pull off any other way.

As it happens, Springsteen and [Mark] Knopfler were very self-consciously experimenting with American folk music traditions, and this dovetailed nicely with the increased time we were spending in the North Carolina mountains. We’d traveled there nearly every summer as I grew up, but we started going a lot more as I got older. As we’d haunt folklife museums, craft guild shows, and any odd store we’d come across, I’d encounter a lot of Appalachian dulcimers (though not nearly enough actual music).  By the end of my senior year in high school, we’d actually moved to Asheville. Before starting college that fall, I got my first dulcimer with some money my grandmother had left for me. As I was already playing guitar and harmonica, I set up a crude, bounce-based recording system using two cassette recorders, hoping to do stuff along the lines of what Springsteen had accomplished with Nebraska.

“Vacancy” 

Music by Twang Darkly, Futreal’s band, accompanies video footage from his family’s early vacations to the North Carolina mountains. 

Another piece of the puzzle, I think, comes from my oldest brother, Bill. Knowing I was interested in blues and folk stuff, he wisely told me to seek Howling Wolf and John Lee Hooker. Wolf’s the Real Folk Blues was a revelation to me. And Hooker N Heat…oh my god! How could anything so completely off-the-hook…so clearly performed without any plan…be so fabulously dead-on kick-ass? As usual, I wanted to be able to do that sort of thing too! It turns out to be a lifelong project, of course.

You started out playing harmonica, and would sometimes practice in the woods. What was this experience like? Do you still try out new instruments in this type of setting?

I used to take a Walkman into the woods and play along with Springsteen and Howling Wolf cassettes, because: a) you really can’t play harmonica so quietly, and b) when you first start, you really can’t play so well. So this was simply my best option for letting loose without driving everyone else crazy, and not the more enlightened communing-with-nature that it might seem. That said, I love the woods, and love to hike. I generally enjoy the birds and rustling leaves more than my own sound though, so I try to keep the mojo down low!

I really don’t do this sort of thing now, as the new instruments I’m inclined to try are often variations on instruments I already play to some degree. My wife is pretty used to strange sounds emanating from my side of the house, in any case, and she mostly doesn’t mind. I do wait for her to leave before I give that lamentable bamboo saxophone the business though.

“Crossing Thistledown”

Futreal on harmonica (his first instrument), dulcimer, and electric guitar.

When did you shift to the dulcimer as your primary instrument? What is it about the dulcimer that led you to make the switch?

I’m not sure I’ve ever had a primary instrument, but I’ve certainly decided to allow myself to focus more on the mountain dulcimer without regret. My older habit had been always to move on to something out of my comfort zone. For instance, if I was feeling pretty good about my dulcimer playing, Iâ’d try to focus on recording more banjo or what have you. I like to learn, and I like where coping with uncertainty pushes you.

The thing I love most about the dulcimer is the way you can surf the tension between the open droning strings and the limited notes available on the diatonic fret board (the dulcimer is missing frets, such that only a major scale plus a flat seven can be played on a given string). The interplay of those patterns across the strings shapes your expression similarly to the way a rule-set applied to poetry (e.g., writing in sonnet form) fosters an altered state of creativity.

“Devil’s Stompin’ Ground”

Demonstrating the range of what a dulcimer can do.

Even better, because of the weird fretboard, when you re-tune, capo, or re-string the dulcimer (I play with at least six different tunings across two different string arrangements), you get dramatically different musical possibilities. Suddenly, it’s not just sonnets, but villanelles and sestinas.

The dulcimer has also shaped the way I hear and play other instruments. When I’m playing guitar, banjo, or even gourdtar, I often employ very similar kinds of approaches, allowing some strings to drone while I pursue modal melodies and chords that work against the drones. I use a lot of dulcimer-inspired “alternate tunings.”

Sailing in the Junkyard Sea, an album you released with your brother Andy, features the oud. How did you decide to pair a North African/Middle Eastern instrument with Appalachian folk instruments like dulcimer and banjo?

I wish I could tell a good story about the epiphany that put these things together, but in this specific case it has more to do with what instruments were on hand and what happened that particular day…our only plan was to play and record whatever happened. So most of the tracks on that album, including the title track, began life as pure improvisations recorded live during two days in Cambridge, UK. Andy usually has a simple stereo recorder set up in his den, right next to a bunch of acoustic instruments, including laud, oud, and several guitars. He keeps each of his guitars in a different tuning (which I started doing myself after that session), so they really are effectively different instruments. The title track “Sailing the Junkyard Sea” happened when I randomly picked up a guitar and started playing along with something he happened to be doing on the oud at that moment. As soon as there are two of us playing, we’re drawn into some flow…and something beyond either of us emerges.

“Sailing the Junkyard Sea”

Title track from Michael and Andy Futreal’s album.

At some point, I’ll probably reconstruct the essence of my part in that recording and then unleash it within a Twang Darkly session to see where it goes. Bassist/guitarist Joel Boultinghouse and I work together in a substantially similar way, just riding the resonances that happen when we start playing.

More broadly, though, I just really enjoy unexpected combinations of instruments. From my point of view, getting too hung up on tradition and what “goes together” risks comfortably reproducing expectation at the expense of creativity. It’s not that traditional musical forms and instrument matchups can’t be creative tools, but more that I simply enjoy going sideways.

You first started playing dulcimer in an unusual style at a medieval-themed dinner in college. Since that time, in what other ways have you pushed the boundaries of how people normally think a dulcimer should be played?

Well, some folks would be quick to point out that I play electric dulcimer with free use of distortion, neither of which is “traditional.” I think the electricity brings a new layer of expressiveness to the instrument. It is easier to work with electrics in a live setup, which is part of why I do it, but I’d be needlessly limiting myself if I ignored the additional musical possibilities that the electric dulcimer offers.

I think another aspect that puts me in a minority has to do with the way I maneuver outside one of the supposedly important division within our ranks. That is, the dulcimer-playing community seems to be concerned over the distinction between traditional “drone and noter” playing and modern “chord style” playing. I’m certainly willing to play chords and chord fragments, but drones figure prominently in what I do, and I’ll often use these chord fragments as a way to play harmonized modal melodies.

“Greensleeves in Blue”

Twang Darkly’s rendition of a famous English folk song.

I’ve encountered folks who talk about the dulcimer as a “traditional” instrument and get rather defensive about how it should be handled, what repertoire it should play, etc. According to dulcimer historian Ralph Lee Smith, though, the dulcimer tradition only seems to date back into the early 19th century, maybe 1818 or so. Before that, there were no mountain dulcimers, but rather some folks migrating south from Pennsylvania with a different instrument, the scheitholt (a Germanic zither). Once these folks got among the Scotch/Irish people down in the Virginia Appalachians, someone broke with tradition and created something entirely new. I’ll bet that probably tweaked some of the scheitholt players. Traditions arise from change, so I figure it’s fine to be willing to try new things with “old” instruments.

The bottom line here is that I’m not too keen on arbitrary limitations based on supposed tradition. I make choices, yes, but I don’t find it too useful to believe that my choices in one circumstance mean that I’m obligated to make similar choices across the board. And I certainly don’t believe that someone else having made a choice a long time ago warrants any special consideration simply because a lot of folks followed suit so as not to “do it wrong.” Tradition is valuable, but never more so than when it provides building blocks for “new” ideas.

The members of Twang Darkly jamming together. (Courtesy Michael Futreal)

Of all of your musical projects over the years, what is your favorite to date? What is your latest Twang Darkly project?

I’d have to say that the band Twang Darkly itself is my favorite musical project to date. We’re building an extensive repertoire, both from our ongoing re-imagining of my older material, as well as from the outpouring of new material that our collaboration has prompted. We’re feeling out how we can perform and what our music can be.

I feel incredibly lucky to have found Joel Boultinghouse (upright bass and guitar) and Troy Messina (drums). They’re gifted musicians with an almost supernatural ability to ride a groove wherever it leads. I have a very loose improvisational approach with most of our material, elaborating on the structure and melodies in whatever ways seem right on a given night. Joel and Troy are always right there with me: we’re listening to each other and feeling our way. Being part of that is like an out-of-body experience sometimes. I think, “How are we doing this?” But this is the best part of music, being in a non-verbal resonance with your musical partners. It’s a powerful and fine intimacy to share.

I’m very excited that we’e about to embark on recording a new album. Our first collection, Live from Wire Mountain, was recorded very simply with a recorder out in front of our PA at rehearsals. For the new stuff, I’ve invested our Twang earnings into a new studio setup that can better accommodate a band. We’ll likely still record the core of the songs live, because that’s what we do best, but we’ll also be willing to do a bit of the fleshing out that a studio approach affords…things like adding a bass line to a tune where Joel and I are both playing guitar for the live version. Maybe I’ll explore more flute and such too.  Who knows? We’re making it all up as we go! I hope somebody listens to this new album and wonders, â”What kind of music is that?”

REMEMBER: A CREATIVE NEW TAKE ON FINGERSTYLE GUITAR (FROM ISRAEL?)

Guitarist Yair Yona (Tal Argov)
Guitarist Yair Yona (Tal Argov)

Given that many of the seeds of American folk music traveled across the Atlantic Ocean with the country’s early European immigrants, it is not entirely out of the question then that some of the techniques and sounds that evolved over the past couple of centuries should eventually double back. On Remember, an album originally released in 2009 by guitarist Yair Yona, American folk music has traveled through the Straits of Gibraltar and found its way to Israel.

Reissued last year, Remember boasts 10 masterful (and musically witty) fingerstyle guitar melodies embodied with the spirit of American and British masters of the genre and, of course, Yona’s own wonderful creativity. The tracks consist largely of fingerstyle acoustic guitar, with a variety of other instruments and different styles of music joining in on some of the songs.

“Russian Dance”

On the track “Russian Dance,” for example, Yona conjures up the sound of a Russian folk dance. The instruments—12-string guitar, banjo, accordion, and mandolin (sounding like a balalaika)—blend perfectly here, with the banjo carrying much of the tune. Through the changes in tempo and intensity, it is not difficult to imagine the dance steps that would accompany the song.

“Floodgate Opens to Allow a Ship to Come Through (As It Carries the Passenger Fahey On It)”

“Floodgate Opens to Allow a Ship to Come Through” pays homage to late guitarist John Fahey, and is another song in which Yona’s talent for sonic imagery displays itself. Electric guitar builds the crescendo behind six-string acoustic guitar, signifying the floodgate opening and the passage of a large ship through it. As the melody winds down, the heavy gate closes and the ship continues on its path downriver.

Remember is by far one of the most original and enjoyable albums that I have discovered this summer. Listen to it for just a few minutes, and you will find yourself unconsciously tapping your feet and swaying your head in time to the rhythm of its pleasingly twangy melodies. Be sure to check it out, as well as Yona’s site, which contains samples of his forthcoming album due out later this year.

LONDON LUCUMI CHOIR: A COMMUNITY GROUP WITH GLOBAL APPEAL

London’s Lucumi Choir—a non-audition, all-volunteer group—presents stirring vocal and percussion arrangements of Santeria liturgical songs and contemporary Cuban music. Established in 2006, this community-based group attracts artists from around the world. Founder and director Daniela Rosselson speaks about the experience of growing the choir over the past several years.

Full choir at the Barbican Theatre, February 2008. (Reynaldo Trombetta)
Full choir at the Barbican Theatre, February 2008. (Reynaldo Trombetta)

When did you first encounter Cuban music?

I first encountered Cuban music in the late 1970s. First, via music with Cuban roots, such as salsa, and also via my father, who was interested in the nueva trova movement in Cuba.

After that, the first couple of live bands I saw at Ronnie Scott’s [a London jazz club] in the early 1980s were in the shape of Irakere and Gonzalo Rubalcaba’s Grupo Proyecto. I also saw the Conjunto Folklórico, which came to visit the UK at that time.

How did you get the idea for the London Lucumi Choir, especially its being a non-audition, volunteer group? What is the meaning of the name?

I am a initiate of the Lucumi faith also known as Santeria. I have been practicing this faith for over 24 years, and there is a whole liturgy of spiritual songs associated with it. The songs are beautiful and I had the idea of forming the choir since I wished to have a large collection of voices singing them with modern vocal arrangements.

I am also a musician, singer, arranger, and teacher, and I find all my skills and interests combined in this project. The choir is non-audition since it is a community choir, and therefore does not wish to exclude any member of the community.

Many people believe they cannot sing. This choir encourages people like that, and indeed most people can and should sing. As a teacher of singing, I have very rarely encountered truly tone-deaf people. There is very little to no funding these days for the arts, and therefore the choir is run by myself on a voluntary basis although I receive a small token amount for teaching every week.

Solo dancer, January 2011. (Savinien Zuri -Thomas)
Solo dancer, January 2011. (Savinien Zuri -Thomas)

How do you describe the music that the choir performs? What are some of the different cultures and traditions that it represents?

The music consists mostly of spiritual songs from the Lucumi tradition although we also perform other Afro-Cuban genres, such as rumba, tumba francesa, palo, and so on.

We present songs from contemporary Cuba. These songs are now sung all over the world since the Lucumi faith has become widespread and there are practitioners in many countries, including the United States.

We also have performed a contemporary piece of music by Nigerian composer Juwon Ogungbe based on a Yoruban tale. The Lucumi tradition originates from the Yoruban lands of West Africa.

What has your experience been like growing the choir over the past several years? How many members does it currently have?

This has been my first community project. We have between 14 and 25 members, but not everyone turns up to all rehearsals. We have had over 65 people pass through the choir’s doors [since we began in 2006] and we have around 15 original members.

Running the choir is a difficult projectcommitment is the most challenging issue with people continuously coming and going. Since people see the project as a hobby rather than a job, they have a relaxed attitude in terms of participation. That is the most difficult problem,  especially in terms of performing and recording. However, it is also very rewarding.

There are fewer egos [in the Lucumi Choir] than I have encountered with professional music projects, and I have seen many members develop from being quite shy and unconfident to singing lead solo parts. I have also noticed that people’s aural and dance skills improve with time and dedication. People that found harmony difficult now sing harmonies unprompted.

The most challenging projects that we have done up until this point have been singing in the BBC Radio 3 Choir of the Year competition in 2008, and learning the piece by Juwon Ogungbe by heart. We have also performed this work with dancers, which was a new challenge. I am always looking for new and interesting projects to do.

Yoruba Arts Festival, August 2010. Courtesy London Lucumi Choir.
Yoruba Arts Festival, August 2010. Courtesy London Lucumi Choir.

Because this is a community-based choir, do you find that most of your support is local, or do you find that you attract interest  from people across the nation and even worldwide?

Interest in the choir is worldwide, and we have had members visit from the United States and Canada for the experience of singing with us. Most people that join are looking for a choir with a difference, and have either a spiritual interest in the Santeria faith or have an interest in Cuban or African culture in the diaspora.

Members come from all over and they must really want to take part since it is quite a distance for some people. The fact that we sing accompanied by drums also inspires people that want to sing, but do not want a stuffy environment. Others love to sing, but cannot read music and this choir does not require them to do that.

What is the album project you are currently working on? When will it be released?

We have been together for six years and so we decided to make an album. It will be released later on this year. It contains spiritual and social songs, and features some of Cuba’s top percussionists performing with members of the choir. I hope that people will buy the CD and help keep the choir going.

To experience music by the London Lucumi Choir and to learn more about the history and traditions behind it, visit the group’s website and ReverbNation page.

ARMISTICE: NOSTALGIC, WESTERN-SOUNDING LO-FI POP

California's Mojave Desert (photo by Besdos)
California’s Mojave Desert (photo by Besdos)

Canadian musicians Béatrice Martin and Jay Malinowski offer up five tracks of vintage-sounding pop evocative of 1950s and 60s western music on their February 2011 release Armistice.

Through their instrumentization and lyrics, the songs on this album are filled with nostalgia for driving through the lonely desert, stopping at remote diners and gas stations. Song titles like “Jeb Rand” and “Neon Love” hint at what the album offers. Los Angeles-based punk band the Bronx—in the guise of “Mariachi El Bronx”—provides the instrumental backing to Martin and Malinowski’s low-fi vocals.

Short and sweet, “Armistice” is fun but definitely not kitsch. It brings a smile and a warm feeling, like listening to Patsy Cline on AM radio or catching the closing credits of Rawhide.

MUSIC IN EXILE: THE MANY VOICES OF TIBETAN ARTISTS ABROAD

Ranging from cries of protest to longing for home, the music of Tibetan exile artists creates a complex mosaic that becomes clearer in context.

An aerial view of the mountains outside of Lhasa.
An aerial view of the mountains outside of Lhasa.

Four years ago on a plane bound for Lhasa, I watched expectantly as the aircraft’s shadow passed over the verdant mountains surrounding the airport. I grew up picturing an idealized Tibet of snowcapped mountain peaks, shining bronze Buddha statues, and nomads on horseback. During my stay in Lhasa, I woke up every morning to a startlingly blue sky and fell asleep every night to the sounds of discordant singing drifting from the karaoke hall across the street from my hotel. Nothing I experienced between the open and close of my days there could be configured into a set of simple, congruent images.

The Dalai Lama’s visit to the United States this month led me to think about the complexities of my experiences in Tibet and of the Tibetan community living in exile, including its musicians. Approximately 140,000 Tibetans now live abroad, with the majority residing in India. The Dalai Lama and the Central Tibetan Administration, the exile government, have been based in the Dharamsala suburb of Mcleodganj since 1960. Over the decades since the Dalai Lama left Tibet, tension has existed between the exile administration and the Chinese government, which makes historical claims on Tibet and states that Chinese leadership has improved the quality of life there.

Rock resistance

JJI Exile Brothers perform with Chinese musician Xiao Bin at a Common Grounds Project event in Dharamsala, October 2009.
JJI Exile Brothers perform with Chinese musician Xiao Bin at a Common Grounds Project event in Dharamsala, October 2009.

For numerous artists born outside of Tibet, the experience of being without a country and the desire to reclaim Tibet from China are prominent messages in their music. Many of the songs by JJI Exile Brothers, one of the earliest Tibetan exile rock bands, deal with these two themes. Encouraged by their mother, who owns a restaurant in Mcleodganj, brothers Jamyang, Jigme, and Ingsel formed their band in 1998. The brothers cite musical influences ranging from Tibetan exile folk singer Techung to American blues legend Muddy Waters. Over the years, JJI Exile Brothers has maintained a strong following and has inspired many Tibetans with their message.

One of the newer Tibetan rock groups to follow in the tradition of JJI Exile Brothers is Melong Band, founded in Minneapolis in 2007. The group incorporates Himalayan regional instruments, such as the dranyen, a long-necked lute, into many of their songs. Revolt, their most recent album, was released this month in conjunction with the Dalai Lama’s visit. Tenzing Jigme, the band’s lead guitarist, has appeared on Soyala, Voice of America’s contemporary Tibetan music show, and is also the founder of the online Tibetan music radio station Bhodshey.

“Bhod Gyalo” by Melong Band

Voice of Tibet

Yungchen Lhamo singing at a Witness Focus for Change benefit event, November 2009.
Yungchen Lhamo singing at a Witness Focus for Change benefit event, November 2009.

Originally from Lhasa, singer Yungchen Lhamo has lived in exile since making an arduous trek across the Himalayas in 1989. Now based in New York, she is often called the “Voice of Tibet” and has gained significant recognition for her music, including signing on with Peter Gabriel’s Real World Records and collaborating with prominent artists such as Annie Lennox. While dealing with the hardships of exile, such as longing and displacement, Lhamo’s music is also filled with hope and encouragement for the younger generation of exiles. Lhamo is known for her solo a cappella performances, but on her last two albums has also experimented with different types of accompaniments ranging from kora to full orchestra. In 2004, she established the Yungchen Lhamo Charitable Foundation, which sponsors relief and education projects for Tibetans around the world.

It is worth noting the potential for confusion between Lhamo and Yangjin Lamu, a Tibetan singer also living in the United States. In February 2011, Lamu was awarded for her contribution to Paul Winter’s new age album Miho: Journey to the Mountain. Although she uses the Chinese transliteration of her Tibetan name, the media sometimes refers to Lamu as “Yungchen Lhamo,” including China’s central television agency in its English-language coverage of the 2011 Grammys. Lamu primarily sings a mixture of Buddhist chant and meditation music, and is popular in China and Taiwan. In addition to her music, she is the founder and president of the China Overseas Tibetan Association.

A complex mosaic

When asked about my trip to Tibet, I find that the stunning landscape is the one element that I describe consistently, followed by a narrative of my trip as jumbled as my experiences. Sadly, this beautiful plateau is at the heart of a tough sovereignty issue that impacts the Tibetans living there and those in exile. Images of Tibet’s pristine sky, mountains, and grasslands are frequently evoked in songs by exile musicians, but the perspective from which these artists sing often differs. Musicians born outside of Tibet describe a place that they have never seen, while artists like Yungchen Lhamo sing of a place that they hope to return to. Beyond rock and traditional music, Tibetan exile music is now also expanding into the realms of hip hop, folk rock, electronica, and other genres. These many voices of the Tibetan musical community form a complex mosaic that is complete only when viewed within the context of the different generations and life experiences of its artists.

“Happiness Is” by Yungchen Lhamo

Aerial photo by Sarah Lin Bhatia.

JJI Exile Brothers photo by Wen-Yan King.

Yungchen Lhamo photo by Kate Glicksberg.

HOPE SHINES ON, BUT JAPAN STILL NEEDS OUR HELP

Hip-hop music blog Word is Bond joins the global effort to support post-earthquake relief work in Japan with the compilation album Hope for Tomorrow.

Tokyo’s unlit skyline on March 11.

As most people across Japan settled down for bed on March 11, a powerful 9.0-magnitude earthquake rocked the country. The images and stories of the tsunami and the nuclear disaster that followed are still almost too painful to comprehend five months later. According to recently released figures, 20,889 people are dead or missing and property damage amounts to $210 billion—and these are only estimates.

The other side to these terrible events is that countless governments, organizations, and individuals around the world quickly demonstrated a tremendous amount of support for Japan by sending much-needed relief supplies, workers, and funds. Musicians, both individually and collectively, have joined the efforts by organizing benefit concerts and releasing special albums, such as Hope for Tomorrow compiled by the hip-hop music blog Word is Bond.

Hope for Tomorrow was released within an impressive two weeks after the disasters and features tracks from nearly 40 independent hip-hop artists from eight countries, including Japan. Downtempo piano and other instrumental songs comprise most of the album, with also a sprinkling of rap, soul, and spoken word throughout. “Vespers” by Phish a.k.a Soundzimage, a French artist who maintains an elusive web presence, captures not only the spirit of the project but also the mood of many people in the earthquake’s aftermath: a deep sadness mingled with hope for the future.

Now offered free for digital download on Bandcamp, Hope for Tomorrow raised over $7000 for Japan’s disaster victims within four weeks of its release. Word is Bond encourages listeners who download the album to make a donation to an organization like the Red Cross in support of ongoing Japan relief activities. Japan still has much need for aid—both financial and in kind—especially with thousands of people displaced by the situation at the Fukushima nuclear complex and with basic public services in shambles in many places.

After Hurricane Katrina devastated New Orleans in 2005, people across Japan donated relief funds to the United States in a gesture similar to the benefit activities of the past five months. It takes the collective effort of the entire world to rebuild after a disaster of a magnitude such as Japan has experienced. And it shows that hope can shine on even despite seemingly impossible circumstances.

Tokyo skyline image by Evan Blaser.

LISTENING TO WHAT? RED HOT + RIO 2

After listening in early June to the “From Brazil with Love” episode of the excellent new NPR show Alt.Latino, I became hooked on the album Red Hot + Rio 2.

The three weeks’ wait for its June 28 release was well worth it. Now with thirty-three Tropicália-inspired songs loaded onto my MP3 player, I have a lot of music to enjoy and reflect upon during my daily train ride.

Red Hot + Rio 2 is the most recent compilation produced by the New York City-based nonprofit HIV/AIDS awareness and relief organization Red Hot. Here are two tracks that give just a small taste of the breadth of styles and artists on this expansive compilation.

“Um Girassol da Cor do Seu Cabelo” (“A Sunflower the Color of Your Hair”)

Inventive singer-songwriter Mia Doi Todd of Los Angeles and José González, an Argentine-Swedish folk musician, give new voice to this song by Lô Borges, a founder of the influential Clube da Esquina music collective.

“O Leãozinho” (“Little Lion”)

American indie-folk band Beirut produced this march-like rendition of a song originally by Brazilian artist Caetano Veloso, a noted Tropicálista. (This track is currently available for free download on the Red Hot website.)

YEMEN BLUES: GOOD NEWS OUT OF ISRAEL

Ravid Kahalani, founder of the new Israeli band Yemen Blues, takes a moment out of an exhilarating year to discuss his life and music.

Bombs. Gunfire. Armed checkpoints. Mainstream news headlines portray Israel as one of the most violent places in the world. Conflict is there, but it is only one part of a much larger picture.

Ravid Kahalani singing during a performance.

Enter Yemen Blues, a new band from Israel led by visionary singer Ravid Kahalani. Yemen Blues embodies Kahalani’s passionate belief in intrinsic human goodness and in music’s power to bring out the best in people and to cut across religious and cultural differences. “The truth is that as bad things are happening,” Kahalani states, “GOOD things are happening even more all the time.”

The band just released its first album and has toured from Israel to the United States performing a sound never before heard: blues blended with Yemenite Jewish chants, West African percussion, funk, and much, much more. Yemen Blues’ innovative, high-energy music is no doubt one part of their success. Their positivity also speaks to the many people who, like Kahalani, choose to look beyond the doom-and-gloom of news headlines and see the beautiful side of life.

The band

Born into a large Yemenite Jewish family in Israel, Kahalani grew up learning traditional religious chants. He inherited his family’s famous vocal skills and first demonstrated them at the synagogue at the young age of five. Truly an artistic chameleon, Kahalani later branched off to explore blues and soul music, acting, and percussion. Yet many of the seemingly disparate threads of his artistic experiences are in fact a natural progression of one another, especially his singing.

Voice students take note: Kahalani’s masterful vocal control and range reflect a natural talent perfected through a lifetime of practice and a passion for diverse musical styles. While performing in Serbia in 2004, he discovered the beauty of Orthodox Church music and undertook to learn its vocal techniques. This interest led to a serious two-year study of opera back in Israel.

Kahalani eventually “came home” to the Yemenite music of his childhood while performing as one half of the duo Desert Blues. This and similar musical undertakings, including singing with the Idan Raichel Project, fueled his creative vision and enhanced his expertise. Well-versed then in the music of North Africa, the Middle East, and beyond, where could he go from there?

In 2008, Kahalani met Omer Avital and all of his life’s musical experiences came together. An acclaimed composer, bassist, and oud player, Avital is also part Yemenite and grew up with a similarly rich background of religious, regional, and other music. He spent the first decade of his musical career in New York City steeped in jazz, leading bands and performing with legends such as Wynton Marsalis. Avital returned to Israel for a few years to study composition and Arabic and Israeli music, eventually working with Kahalani on the 2008 Israel Festival production of Debka Fantasia.

Yemen Blues’ ten-track eponymous album features Kahalani’s amazing voice and Avital’s instrumental arrangements performed by talented musicians from Israel, the United States, and Uruguay. Kahalani emphasizes that the group’s cohesion gives their music its strength. In interviews, he names each individual musician: Rony Iwryn (Latin percussion), Itamar Doari (Middle Eastern percussion), Itamar Borochov (trumpet), Galia Hai (viola), Hilla Epstain (cello), Hadar Noiberg (flute), Yohai Cohen (percussion), and Reut Regev (trombone). “You can see onstage how much power there is [in the music] because of the people,” Kahalani states.

The music

Through its music, Yemen Blues seeks to bring listeners to what Kahalani calls the “moment of the soul.” It is the fundamental goodness that he believes all people share. He stresses that basic human understanding “before any opinion or religion” is the essential foundation for a peaceful coexistence.

As the band’s name suggests, blues music provides the medium through which all other musical elements are mixed. Its free, improvisational nature and emotiveness suit the band’s mission and Kahalani’s creativity. He likens it to his own artistic experience that, like blues music, stretches across numerous different cultures. Kahalani uses it to link the many experiences of his life together and to connect with audiences around the world.

This studio session of “Um Min Al Yaman,” which describes a journey in a dream, captures the energy of Yemen Blues.

Yemen Blues’ band members clearly love performing together, and their collaborative energy carries over into the audience. Their music often fills listeners with such a sense of joy that it is not uncommon to see audience members of all ages dancing together in the aisles during concerts. The energy generated at performances is an important element of the music that the group successfully recreated on its first album. “We recorded the album entirely in one room with nothing between us so we could feel each others’ energy,” explains Kahalani.

Kahalani primarily sings in Yemenite Arabic, the language of his family. “I’m trying to learn everything back now,” he says. At the same time, he also pairs languages that fit best with the melody and the meaning of songs. “Trape La Verite,” for example, uses French Creole to describe the end of a romance. Kahalani’s singing is at its finest here, ranging from lullaby-like to wailing. The gentle instrumentization by Avital, especially of the percussion and strings, provides the perfect backing for this bittersweet song.

Yemen Blues performs “Trape La Verite” at Reading3 in Tel Aviv.

The bottom line

To date, Yemen Blues has performed from Israel to Spain and from Brazil to the United States, drawing critical praise wherever they go. More telling of their success, however, is their connection with audience members and the fact that they are genuinely fulfilling their musical vision. Yemen Blues works as a band because they have found the right creative medium—blues music—and truly believe in what they are doing. There is a lot of lip service paid to the “universality” of music, but this is a band that could even make a skeptic believe.

“Baraca,” performed at Freight and Salvage in Berkeley, demonstrates the best of the band’s musical and collaborative skills.

Yemen Blues’ feverish performance schedule continues this summer, offering numerous opportunities to hear them live. Their website provides details about many of their performances, and check your local concert listings too for those not shown.

We look forward to catching Yemen Blues perform again in the San Francisco Bay Area this summer and expect a bright future for this talented and worthy band.

Ravid Kahalani photo by GANGI.

PAPE ARMAND BOYE: ‘THE SAME WAY A FRIEND TELLS YOU THEIR STORY’

Senegalese acoustic music pioneer Pape Armand Boye connects with audiences through sincere, conscious artistry. A true “world musician,” he skillfully navigates the waters of this genre by retaining his own clear voice.

Pape Armand Boye and Clifton Hyde at San Francisco's Palace of Fine Arts
Pape Armand Boye and Clifton Hyde at San Francisco’s Palace of Fine Arts

In March 2009, a crowd of nine hundred fans sat perched on the edge of the red plush seats in San Francisco’s Palace of Fine Arts, awaiting the entrance of the Idan Raichel Project. Instead, the audience was startled by the appearance of an unanticipated feature act. Pape Armand Boye and Clifton Hyde walked calmly onto the stage, briefly tuned their guitars and then, with a natural ease, entered into a set of rich acoustic melodies that quickly won over any potential dissenters. The cavernous reaches of the Palace melted into an intimate space as the music invited audience members to lean in close and share in the simple act of two friends making music together and telling stories about life.

Originally from Senegal, Boye is a composer, instrumentalist, singer, producer, and arranger who leads a busy life performing and working on musical projects in New York City, France, and Germany. No matter where his music takes him, he remains deeply connected to Senegal where he and his brother pioneered its now-thriving acoustic music scene. His music—live or recorded—is a sincere, sensitive reflection of both his own life and of the human experience—its joys, but also its inevitable struggles.

Acoustic Senegal

Boye grew up in the small coastal city of Rufisque on the outskirts of Dakar, where very early on he experienced the wide array of music played on the radio, including many iconic West African artists. “When my mother was cooking, I would hear Lalo Keba Drame, the great Gambian korist,” he recalls, “and the sounds of Samba Diabare Samb, the legendary Senegalese xalam player.” Growing older, he was drawn to music like the folk rock of Bob Dylan, the roots reggae of Joseph Hill, and the ballads of Jacques Brel; to songs that coupled acoustic guitar and meaningful lyrics; and to the powerful voice of Egyptian singer Umm Kalthoum.

The Boye brothers

Boye’s San Francisco performance was not very far from his musical debut on television with his brother Badou in the 1990s. The two brothers appeared on stage with nothing but acoustic guitars and a bass—a radical departure from the large mbalax ensembles then dominating Senegal’s popular music scene. Cutting through the synthesized sounds of mbalax, they introduced a style of music they believed authentically expressed the “softer, deeper side” of Senegal.

Senegalese acoustic music eventually took firm root, but not without the perseverance of the two brothers. “Even if the price to pay was high, I’m very proud of the battles we fought,” Boye emphasizes. Acoustic music coexists in Senegal today with the ever-popular mbalax and a prevalence of global music offerings. Boye views expanding to a wider music market as the next challenge for Senegal’s musicians. “There is a long way to go until our music becomes accessible to the Western consumer the way that reggae, blues, or salsa is,” he says.

Communicating and connecting

Pape Armand Boye

Boye speaks German and English in addition to his native tongues of French and Wolof, reflecting the very international nature of his work. He keenly understands the fine line a musician engaged in today’s world music genre must walk between artistry and marketability. “I think a lot of world music artists concentrate so much on communicating with the rest of the world that they lose who they are in the first place,” he says. “Whether it’s by becoming what others expect of them or just reproducing the music of others, in the end the artistry can get lost.”

Communication is, in fact, at the heart of Boye’s music, and is something he strives to do with authenticity and a strong sense of self in order to better connect with listeners. His masterful guitar and clear voice lead the way through gentle arrangements of violin, cello, bass, marimba, djembe, and other instruments. On the title track of Xareba (The Struggle), his most recent album, rap lyrics even enter the mix—providing a surprising complement to mandolin. Boye carefully crafts his songs based on years of experimenting across a variety of musical styles. When pressed to categorize his music, he describes it as “new African acoustic soul,” but cautions against focusing too much on genre labels.

“Xareba”

“Xareba”

Boye’s lyrics are as straightforward and sincere as his conversation. In “Hero Ak Ngayo” (“The War”), for example, he poignantly describes how misunderstanding and conflict are born, and how resolution can be reached:

“Hero Ak Ngayo”

“Hero Ak Ngayo”

Remember that day
your thoughts and mind had already changed—
that day you were full of anger and hate,
when all you wanted was war.

Now I see who you are—
I see all that you’ve done.
But you can wait for me;
I’m still coming.
When I get there we’ll talk.

It is important to Boye that his many listeners in the United States and Europe understand his songs. His albums provide translations of the Wolof lyrics into English and French, and during live performances, Boye pauses between songs to explain their meaning.

“When I sing or play,” he says, “I’m telling my listeners how I feel and what I’ve lived—the same way a friend tells you their story. It’s deeply personal. In the end, I want people to find themselves in what I’ve felt and lived.”

Coming up

Boye and Hyde will bring their onstage musical chemistry to an all-acoustic album coming out later this year. Originally from Mississippi, Hyde exhibits virtuosic mastery of numerous stringed folk instruments, including guitar, banjo, ukulele, mandolin, and zither. He dazzled the Palace of Fine Arts audience playing Boye’s compositions on steel guitar, and this album promises to be no less exciting.

In addition to his longtime collaboration with Hyde, Boye often performs and records with a full band, as he did with Xareba. He and the band are currently hard at work to produce a new album by spring 2012, one that will feature Boye’s uniquely personal songs with a backing of innovative string and percussion arrangements.

As he records and performs, Boye continues to connect with listeners around the world in a sincere, authentic way by staying firmly on his own course as he did in the 1990s when pioneering acoustic music with his brother in Senegal. “They key is to know about the best from others,” he states, “But in the end it’s all about giving the best of yourself. It’s not easy, but it’s amazing when it works.”

Palace of Fine Arts photo by Joolimei.

All other photos courtesy Pape Armand Boye.

ADINA SPIRE: VIVALDI WAS A GYPSY GIRL

A conversation with cellist, composer, and conductor Adina Spire

In 1703, Antonio Vivaldi began teaching violin at Venice’s Ospedale della Pietá girls’ orphanage—a position he would hold for nearly forty years. Renowned for its musicians, the Pietá provided Vivaldi with numerous talented pupils, including many who went on to achieve fame.

Three hundred years later, when Romania’s Ceauşescu regime toppled in late December 1989 and chaotic aftermath ensued, eleven-year-old cellist and composer Adina Spire abruptly found herself alone in the world. An orphanage, connected to the Bezdin Monastery outside of the western Romanian city of Arad, became her home for many years and a place that would help nurture her artistic vision.

Adina Spire

Deeply emotive and imbued with devotion, Spire’s original, avant-garde compositions and her innovative interpretations of classical and sacred works are rooted in her life experiences and identity. In addition to her Orthodox Christian upbringing, Spire’s Roma (gypsy) roots infuse so much of her music, notably the album Vivaldi Fata Tiganca (Vivaldi was a Gypsy Girl). This exquisite compilation of secular Vivaldi works plays with scurrilous historical rumors about the composer’s gender, while at the same time paying homage to his work at the Pietá.

Musical devotion

Spire playing cello as a child.

Spire began studying cello with her mother, who was Roma, at the age of four. She later learned composition from her father and then at the music school of Arad. Her time at the Bezdin Monastery orphanage exposed her to sacred music, including liturgical chants, and the world outside its doors introduced her to the sounds of Roma street musicians.

“My approach to music is, in a first place, a devotion to music and religion,” states Spire, who believes in music’s power to communicate and effect change, both on an individual and on a collective level. For her, it is also a means of expressing her deep religious beliefs. She adds that, “[Although] it is not my primary intent, I also consider some political ideas in my work.”

“The era of the gramophone is over,” emphasizes Spire. Among her many different compositions, Spire writes film soundtrack music. She takes a cinematic, three-dimensional approach not only to composition but also to performances and recordings, which involves a “special recording technique and a non-traditional positioning of the instruments.”

Spire’s music often conveys different overlapping emotions, expressing both the human and the divine. For example, fear is layered atop faith to amplify the intensity of both emotions. During performances, she arranges the instrumentation to achieve a similar effect. “Art should…produce emotion, and when it can produce more than one at the same time that is even better,” she says. “The effect is maybe strange at first, but after getting used to it has a very deep human and spiritual sense.”

Along with other art forms, Romania’s Communist government closely censored music, including sacred works. “After the revolution, it [sacred music] has had a big renaissance,” explains Spire, who is now free to perform and conduct music of the Orthodox Church and religious pieces by Bach and Vivaldi. Secular music also fell under the scrutiny of the censors, but Spire suggests that it fared better and that the post-Communist era has not affected it as dramatically as it has sacred music.

Bezdin Ensemble and Vivaldi

Spire moves seamlessly between the sacred and secular, as exemplified by the breadth of her directorial work with the Bezdin Ensemble, a fifty-member chamber orchestra and choir based near the large Russian city of Nizhny Novgorod. The ensemble performs a rich repertoire of music ranging from original compositions by Spire to the sacred works of composers such as Vivaldi and Bach. Well-established enough within only a few short years to now possess its own recording studio, the Bezdin Ensemble has a growing catalogue of recorded works.

Spire speaking with a musician during a rehearsal.

When it was founded in 2008, the ensemble was a volunteer group with limited resources, consisting of classically trained artists—including a number of Roma musicians—and musicians from the Bezdin Monastery orphanage. “Now it is a little different since in Russia we have had enough resources to transform it into a professional ensemble,” says Spire.

Spire’s childhood interest in Roma music and her strong connection to her Roma ancestry comes through in her style of directing the Bezdin Ensemble, perhaps most evidently so in the album Vivaldi Fata Tiganca. Historical rumors exist claiming that Vivaldi, an ordained priest, was in fact really a woman. Identifying closely with his work with female musicians at the Pietá, Spire decided to invert the rumor and use it to pay homage to the composer.

Vivaldi Fata Tiganca contains secular Vivaldi works for strings, including a number of well-known pieces such as an arrangement for cello from the “Winter” movement of the Four Seasons and a masterful, fiery interpretation of “La Follia.” The album incorporates Roma string techniques, such as “hammering” with the bow, in many places. “Since the Bezdin Ensemble has quite a strong gypsy tradition,” explains Spire, “in playing the string instruments we decided to use a similar texture in the articulation to be consistent with the choice of the story.”

Through her music, Spire gives rich and creative expression to her religious beliefs and Roma heritage, as well as to her multiplicity of life experiences and influences. As committed to exploring the complex range of human emotions in her work as she is devoted to expressing the divine, Spire creates a beautiful and transcendent listening experience through both her interpretation of traditional works and through her original compositions.

All images courtesy Adina Spire.