Sunday, November 6, 2016

NEW RELEASES ON NOBUSINESS RECORDS: Howard Riley - Constant Change 1976-2016, 5 CD





This solo piano music has never been released before on disc. It covers a 40-year period stretching from 1976 to 2016 and contains both live concerts and studio sessions.

Paris / Debrecen are both Festival performances recorded at a period when I was concentrating on developing my own material / compositions, and before I had evolved my ‘with or without repertoire’ approach to solo playing, which explained in the ‘sleeve-note’ to Live With Repertoire on NoBusiness Records CD 58 (briefly: some performances are with repertoire, some are without and some utilise both).

Fingerprints album was released in 1987 on MC cassette only (Wondrous WM 0102) and contains 13 short pieces of ‘Fingerprints’. It awakened my interest in short forms and let to the 6-CD  box The Complete Short Stories 1998-2010 on NoBusiness Records CDs 21-26.

The most recent recordings are third, fourth and fifth CDs in this box set, entitled Longer Story One, Longer Story Two and Longer Story Three from 2014, 2015 and 2016 respectively. There is one piece or ‘single story’ on each of these CDs with duration of approximately one hour. It was perhaps inevitable that the 79 ‘Short Stories’ comprising the first box set would be followed by these ‘Longer Stories’. The main difference from my point of view as a performer / composer is that the former needed one idea per piece that was capable of being developed, whereas the longer 
pieces require a multiplicity of ideas and material that are capable of being interrelated either compositionally or spontaneously.

That’s the only information needed, along with a willingness to listen uninterruptedly for one hour (I know it requires effort!). Perhaps I should add that I deliberately varied my approach in each of the three ‘Longer Story’ pieces. The first has a pre-conceived form. The second starts with pre-conceived form, but ends with a long Coda, which emphasises whatever the performer wishes to emphasise. The third one is totally improvised in one take.

Finally, many thanks to Danas Mikailionis and Valerij Anosov for releasing the music on NoBusiness Records.

Howard Riley, April 2016

The English composer Harrison Birtwistle has a piece called Endless Parade. It attempts to capture on the concert stage the experience of hearing a marching band moving through the streets of an Italian hill town: now audible, now muffled by distance and intervening structures, now loud and near at hand, now clashing with another band marking the same gala day. I always think of Howard Riley when I hear Endless Parade, and I always think of Endless Parade when I listen to Howard Riley, and I do the latter much more often.

So why this apparently random connection? They’re not even both Yorkshire born. Sir Harrison hails from Accrington in Lancashire, which represents a pretty broad cultural difference, but only if you’re an Englishman. It’s more that Riley’s Huddersfield is an Italian hill town, or it would be if it were situated in Italy rather than the West Riding. It’s a place where music echoes constantly and eclectically. The band tradition remains strong there, as does choral singing. The great Hungarian composer Béla Bartók – who more than once visited Britain on the kind of lonely solo tour that a jazz pianist would readily recognise – said that Huddersfield audiences were among the most musically literate and appreciative that he met anywhere in Europe. To this day, the city hosts an innovative and highly eclectic annual festival of new music, at and around which pretty much anything can be expected. John Cage, Karlheinz Stockhausen, Pierre Boulez and Olivier Messiaen all visited during the festival’s heyday. Stockhausen took over a sports centre, Boulez and Messiaen were appalled at the food, a feeling they shared with Bartók, who enjoyed the marmalade, but not much else. Cage made his own arrangements and foraged for mushrooms in the surrounding hills.

There’s another, perhaps more metaphorical reason why Riley and the acoustic landscape of Endless Parade seem to belong together. It has to do with the way the career has unfolded and how it has been documented. British improvisers of Riley’s generation routinely complain that they are warmly hailed for work that was made and released forty years ago, while struggling to get support for new compositions, current bands and tours, new-minted recordings. And it is true that in many cases the back catalogue seems more prominent than the recent work.



In Riley’s case, though, the steady re-emergence of what commercially-minded people call “the back catalogue” has happened absolutely in line with a rich vein of new work. At almost every stage of Riley’s more recent career, a new recording, heard up close, pristinely engineered and mastered, could be heard in the apparently remote context of something he made decades earlier, but only now reappearing from neglectful dust. It is as if the sounds of the foreground are overlaid with more distant effects, precisely the kind of aural experience that Birtwistle was searching for in his richly textured ensemble and his conceptual colonnades, alleys and open squares.

Riley’s first ever LP, produced in 1967 in a now ridiculously collectable edition of just 99, has been reissued a couple of times down the years, most recently with the addition of two even older tracks that find the 17 year old pianist playing standards (“Just One Of Those Things” and “September In The Rain”, just for the record) with local musicians. Something of the same is happening here, with the inclusion of Fingerprints, a cassette-only recording from [[ ]], another super-rarity that 
comes forward out of the past as if to change our present perception of what Howard Riley is, and what he does.


Except it doesn’t quite happen that way with this particular musician. Chronology doesn’t seem to matter much in Riley’s work. Which means that its familiar attendant, “development” – or if you’re posing as particularly thoughtful, “evolution” – doesn’t quite matter, either. Critics like a career to “develop”. They’re natural Whigs, who think that each successive stage in an artist’s work represents a refinement and a rising up the ladder of ambition. They’ll happy acknowledge moments of consolidation, and sometimes will sternly point to signs of regression or backsliding, but the critical norm is developmental. 

This is strange, given that most genuinely creative careers, as opposed to those of minor talents who merely surf on fashion and experiment, are concerned with the presentation under different dispensations and guises of just one or two large ideas, which remain  essentially unchanged. Artists ho appear to change obsessively – Picasso, Miles Davis, John Coltrane, Prince – very often don’t change much at all, other than the outward clothing of their core ideas.


It seems to me self-evident that Howard Riley falls into this category, and that in terms of his musical importance belongs naturally in the highest company. Unlike many of his contemporaries who struggle to maintain a present-tense creative career, he has continued to perform and to record at the highest level. Recent recordings from Lincoln Cathedral and, on No Business, from Vilnius have confirmed an artist who is at the peak of his creative powers, still walking an indefinable line between jazz and other musics, between composition and free (whatever that distinction means), but always with a strong sense of musical architecture, even in his most unfettered performances.

The fact that Riley uses the metaphor of “short stories” and “long stories” as a convenient way of categorising his work is significant. He deals with a highly refined form of expressive narrative. It has direction. It has depth. It has that indefinable thing that is supposed to separate the modern novel from the more two-dimensional forms of romance: it has “roundness”. At no time, do we feel that Riley is in a Bill Evans-like “state of grace”, channelling some cosmic message through the piano. Nor does he indulge in the excruciations of a Keith Jarrett solo performance, where the real meaning of that apparently insulting word becomes obvious. He doesn’t seem to expose himself in the music, either to the audience, or to God. It is, in the proper sense, secular music, made by a man who understands musical technics as well as anyone of his generation – he is among the most classically trained of the British free people – and who comes from a part of the world where manufacture is a matter of pride before it isa matter of profit. Or was.

For me, Riley speaks of a world in which making and doing, and sometimes making do, are of paramount importance. This is a quality in his work that has never changed. Listening to his two classic albums for CBS, 1969’s Angle and 1970s The Day Will Come (these from a time when big corporations sustained enough generous slack for genuinely creative work to be done off the balance sheet), and the sense already is of music that is not just committed and in its way passionate, but resolutely well-made.

The “well-made story” was a literary shibboleth for generations. It meant that a narrative had to have setting, characters, robust storylining, unexpected turns and a definite sense of ending. My standard test for any piece of music, perhaps perversely, is how it ends, or whether it ends. I once came out of a pop concert with a girlfriend I was trying to keep on-side – otherwise I wouldn’t have been there – and said “I enjoyed that”. “No”, she said, “you’re just glad it’s over.” And she was right. That isn’t what I mean here. We’ve all clapped deliriously at the end of free-improvisation events because there was a moment, somewhere in the middle, when it wasn’t clear that it would ever end and there seemed no way of stopping it, short of a fire alarm.

Contrast that with any of the performances by Howard Riley included in this set. Each has a clear and distinct sense of ending, not in the matter of a key centre that must be adhered to and navigated. Not in the sense of a great resonant cadence.

Just an awareness that a journey has been made and a destination reached. not final, not permanent, not metaphysical, but definite. Most improvisers will tell you that the main problematic for their musical language is not where to start, but how to end. 

There is little more merit in the limping conclusion to a “free” improvisation that has gone on too long and too uncomprehendingly than there is to the outgroove churn of a pop record that fades rather than finishing.


There’s still debate about where and when and why free jazz in Britain turned into free music or free improvisation. Working somewhat apart from the fixed structures of that movement, though collaborating at some time or other with most of its members, and by no means an isolated figure, Riley seemed to find his own solutions. It’s generally understood, though rarely given any supporting detail, that Riley retains more jazz or more of a jazz “feel” in his work than other artists.

This may have something to do with the piano, or the pianos plural, on which he has played. Cecil Taylor retains a great deal of jazz in his musical language, too. Riley’s lifelong engineering of bridges between repertory jazz forms and freer forms of improvisation have often been reviewed in terms of the starting and finishing points, as if the bridge itself between “jazz” and “free” were not of interest or importance. When, of course, it is the bridge we should mainly be interested in, not its signposts.

Like Evans, Riley has worked successfully in larger and smaller groups, but with a concentration of effort in trio and solo performance. Like Evans, too, he has experimented with the possibilities of overdubbing separate parts, a machine-aided dialogue with the self that feeds back into the real-time performances documented here in quite explicit ways. Riley’s awareness of where a second line might fit, where a harmonic strut or support might be added or taken away is always part of the drama of his playing. This is music that could only have been conceived by a man who grew up in a proud industrial town; not because the music is mechanical or motoric or locked-in, but because its movements are elegantly functional, the parts fitting together in a single complex.

He is not alone in having sustained a long career. The difference between Howard Riley and many, perhaps most, of his peers, is that the “journey” is so uncliched and individual. There’s no air of plodding pilgrimage or of self-regardant “exploration”.

If it makes sense to listen to recordings from 1976 and 1980, from 1976 and 1980, alongside performances from the present decade, made at home, then that’s because Riley has remained essentially the same kind of artist throughout that period, pursuing his ideas and making his forms with the same attention and application. The late Susan Sontag used to say that we can usually infer the life from the work, but we can never know the work from the life, and that’s true in 
trumps here. To say that he has not “developed” is not to say that has not changed,because of course he has.


The young man has energies the older man perhaps no longer feels any need of. The older man is perhaps further from any colouration of that other critical staple, artistic influence, even if the spirits of Thelonious Monk and Jaki Byard, Bud Powell and compatriots as various as Stan Tracey and Keith Tippett, still visit his playing from time to time. He has changed and he has remained determinedly the same. He delivers not works, but work, which is a very different thing. There is no drab emphasis on process, but we are never far from the realisation that here is a man interacting with a gloriously complex machine and with a vast weight of knowledge and experience behind the encounter.

We hear him near at hand, and far off; on good pianos and not so good, playing some recognisable melodies and some that did not exist until a moment ago.

Sometimes things intervene and interpose, and we don’t hear him for a while, or forget to listen out for him, and there he is back again, nearby and strong and instantly recognisable, not from “style” but from the quality of craft. The same, but ever-moving. An endless parade.

Brian Morton, 2016


Howard Riley – piano

Track List

CD 1 - PARIS / DEBRECEN

Ice 9:42
Boeotian 11:53
Seven Imprints of One 9:13
Inside 2:44
Gypsum 3:15
Project 7:34
The Furthest Point 7:26
Zones 19:57
Deflection 7:52

Tracks 1-6 recorded live in Paris, 7th March 1976
Tracks 7-9 recorded live during Debrecen Jazz Days, Hungary, 12th September 1980

CD 2 - FINGERPRINTS

T.S.M. (With Thanks) 3:40
Two-Hander 6:00
Eleven In Three 4:45
In Repose 5:11
Circling 2:12
Imprint Eleven 2:17
Blue On Blue 5:50
Inner Minor 4:21
Inside Out 4:47
Imprint Seventeen 3:52
Dusty Douglas 2:39
Serene 3:47

Tracks 1-3 recorded on 29th June 1983, tracks 4-6 on 28th June 1985 and tracks 7-13 on 21st July 1987 by Ted Taylor at Porcupine Studios, London.
Material from this CD earlier released on a cassette only by Wondrous Music in 1992.

CD 3 – MUTABILITY ONE

Mutability One (Longer Story) 61:19

Recorded on 3rd July 2014 by Nick Taylor at Porcupine Studios, London.

CD 4 – MUTABILITY TWO

Mutability Two (Longer Story) 59:13

Recorded on 29th April 2015 by Nick Taylor at Porcupine Studios, London.

CD 5 – MUTABILITY THREE

Mutability Three (Longer Story) 63:26

Recorded on 6th April 2016 by Nick Taylor at Porcupine Studios, London.


All music by Howard Riley
Cover photo by Jim Four
Mastered by Arūnas Zujus at MAMAstudios
Design by Oskaras Anosovas
Producer - Danas Mikailionis
Co-producer – Valerij Anosov


EVENT: Karim Nagi 12/09/2016, Arab American National Museum, Detroit, MI


Karim Nagi: An Alternative Tour Through the Arab World at the Arab American Museum Dec. 9th

Think of it as an alternative tour of the Arab world. There are no ancient pyramids or great mosques here, no Hanging Gardens of Babylon, none of the towering history of the Pharaohs. This tour is strictly 21st century, the time of Arab springs, of mass migration, of globalization and beats that go around the world. A time when everything believed before has been shown to be wrong. It’s the right time for the Detour Guide (release Oct. 23, 2015), and Karim Nagi understands that. He’s been there, he’s lived it. He’s already played it.

“I use Arab music and English spoken word to deliver the message,” percussionist Nagi explains. “That Arabic groove is very infectious, it draws people in. The traditional rhythms and melodies give a real grounding, then using English speech offers a brand new context.”

Born in Egypt and raised in the US, Nagi has moved back and forth between countries before finally settling in Boston. He’s absorbed the highs and lows of both cultures on a cellular level, and knows the power of humor is a good way to get his message across.

“In America everything I do is political by default,” Nagi observes, “even if I simply just play a drum. What I want to do is upend the stereotypes Americans have about us, and that we have about America. To tell an anecdote that’s an antidote to racism.”

Nagi enjoys debunking myths on Detour Guide. “Your First Arab” and “What Arabs Do For Fun” take glee in puncturing so many ideas about Arabs and their world, while “Baladi TukTuk” looks in the other direction at a young Arab who’s returned home after discovering U.S. cities aren’t paved with gold.

“This album can be a way for people to get to know us Arabs, preparing all of us to live together in a better way. It’s interesting that the Arab diaspora often hasn’t worked. People have come to America with these ideas that they’ll get rich, but most don’t. They end up as busboys or making kebabs, utterly disillusioned. So there’s plenty of reverse migration, too. Thankfully, there are some success stories as well.”

Nagi has often spoken about Arab culture and identity over the years, lecturing to students in schools and colleges, including Harvard, Yale, and Princeton. He understands the similarities and differences between us all.

“Everything I say on the album is empirical, it’s data collection from my own experiences,” Nagi laughs. “I feel both foreign and native here and in Egypt. I’ve spent so much time having to explain myself, responding to what Westerners think of us Arabs, and then turn around and explain the West back to the Middle East.  And it all started with me simply trying to get people interested in the music.”

So it makes perfect sense that music is just as vital to Detour Guide as the words. A highly-trained percussionist with an intimate knowledge of Arab music, Nagi uses music as a tool to connect cultures, even drawing on iconic titles like “Yalla Yalla.”

“It’s a good way to push the message,” Nagi says. “There is plenty of Arabic percussion, and the modes, or maqams, are all authentic. The challenge was finding a way to use English words over Arabic music that sounded natural but not like hip-hop.”

That’s not an easy balancing act, but Nagi definitely succeeds. Much of that is due to his long experience in the studio and on stage. Under the name Turbo Tabla, Nagi has released a number of CDs reimagining Arabic music with house and trance beats, while he also regularly DJs, as well as leading the more traditional Sharq Ensemble and teaching Arab percussion and dance.

“Everyone can feel the rhythm,” Nagi says. “It’s so propulsive that it actually means I have to give less verbal explanation, it carries people along. I believe we can all relate to each other through music.”

Nagi also plans to perform Detour Guide in its entirety at concerts, something he believes will heighten its impact.

“Each song is preceded by a spoken word introduction that frames it. Performing the album from start to finish would give it proper continuity and context.”


Karim Nagi will perform Detour Guide at the absolute most compatible venue; Global Friday's at the Arab American National Museum, Friday December 9th. Dearborn is home to the biggest Arab diaspora in America, and the AANM is where they gather for new music. "It will be a unique concert with storytelling and multimedia. I will use my drum to keep everyone energetic and engaged."




BOLO - BOLO (2016)


Acoustic Global Groove; BOLO at Freight & Salvage on Dec. 4th

It’s a fresh recipe with ancient ingredients. The sweet music of the soul. It’s the sound of Bolo, who make the connections between different cultures and traditions and forge them into something new, still wearing the honor of the past, but also with the ripe taste of the future. What they’ve created shines out on their self-titled debut album, (released June 25, 2015). With all three members highly schooled in many styles of music, from jazz and soul to West African, North African and Indian, it’s the unique chemistry of the trio that’s set them exploring this untrodden path.

“From the time we first played together we knew we had the same approach in terms of trusting the groove,” explains Eliyahu Sills who plays upright bass, and Middle Eastern and Indian flutes. “We don’t feel we need to get our egos involved – we take turns in the lead with the others supporting.”

It’s music that takes its ethos from jazz and funk as well as from older sounds, truly collaborative acoustic music that can spiral and swoop and sometimes just forge its way ahead.

Multi-instrumentalist Evan Fraser had already been involved in many successful global music projects before he met Sills on stage at Burning Man. Soon he was playing on the CD by Eliyahu & The Qadim Ensemble, which reached #7 on Billboard’s World Music charts. Surya Prakasha, a highly sought after drummer in the Bay Area jazz scene, was already an occasional bandmate with Sills. When they finally played all together, it was magic.

The music they made felt right, completely natural, a meeting of minds. And so Bolo was born. In the two years since then they’ve been gigging, rehearsing, and refining their sound. They’ve experimented with different styles, using Fraser’s kamele ngoni harps like a Moroccan bass gimbri, for instance, or playing the kalimba (thumb piano) with Prakasha’s drum kit or harmonium to create moods and change the flow of a piece. All they’ve learned and developed is on Bolo. It’s jazz that draws its heartbeat from the world. All three members are multi-instrumentalists (11 between them) and sing, often switching instruments in the course of a single piece to change the texture and color of the music, both in performance and on CD. Bass can give way to bansuri, drums to harmonium, from instruments to voice, delving deeper into the heart of a melody until they sound like a much larger ensemble.

“For years I went to the Saint John Coltrane African Orthodox Church in San Francisco,” Fraser says. “That really shaped my understanding of music and spirituality as a tool of praise.”

And, indeed, the exploration that propelled Coltrane’s “A Love Supreme” is the sensibility underneath Bolo’s sound. There’s a very spiritual side to the music, and it’s history as it has traveled around the globe. The album’s powerful opener, “Xangô,” for example, is a song to the West African Yoruba deity.


“When I sing that I’m reminded of slavery and the Middle Passage,” Prakasha says. “These prayers survived that atrocity and continued to be passed on in the oral tradition. They connect us to Spirit but also to humanity’s resilience, and we can’t forget that.  For me, singing these songs was connected to learning to play drums and knowing the history of the drum. In fact, so much of the music that we play, that we grew up with, is part of this lineage.”

Connections like these are what Bolo creates. “Sunshine,” for instance,  sets up a danceable groove with the  West African harp taking on the role of the bass, while an Indian bamboo flute plays a soulful melody, and Prakasha sings a bhajan taught to him by his teacher, Jai Uttal.

“Mahini Mei,” on the other hand, developed out of the band jamming, using instruments from West Africa and the Middle East alongside the drum kit and upright bass, with the addition of a vocal line penned by the late Malian guitarist Ali Farka Touré.

“When we recorded those songs, they were first takes,” Fraser remembers. “The spontaneity there is magic. We respond to each other and the music just opens up.”


All three band members have studied and immersed themselves in the music of different regions: West Africa, North Africa, Turkey, India.


“We use instruments that are all connected to the earth in some way,” Prakasha notes. “They’re made with wood, bamboo, animal skin. My drum kit is the youngest instrument in the band. It’s a child of the modern age and I think it connects the Old World to the New.”

It’s music with substance and depth. But that’s simply Bolo living up to its name, which means “sing to the divine” or “speak your truth.”


“We’re not saying stuff we don’t mean,” Sills says. “That’s important to us. Speak less, but let each note come from the soul.”


Xangô
Sunshine
Kothbiro
Buzz
Khol
Greetings
Nah-ee-nah
Mahini Mei

About

BOLO is a dynamic ensemble with Surya Prakasha (Lavay Smith) on drumset, vocals and harmonium; Eliyahu Sills (The Qadim Ensemble) on ney & bansuri flutes, oud, and upright bass; Evan Fraser (Dirtwire) on West African kamale ngoni (harp), kalimba, and percussion.


With a fresh improvisational approach, the group creates music that will move, uplift and transport. Featuring African sourced grooves with sacred folk songs, African and Indian melodies, BOLO speaks to the heart in a musical language that bridges continents and unites us all.




Nu Haven Kapelye - What’s Nu? (2016)


Rejewvenated:
Nu Haven Kapelye Asks What’s Nu?, Finds Community Home for Rollicking, Big-Band Klezmer


For some in New Haven, Christmas tradition has meant one very particular thing: Klezmer music.

The Nu Haven Kapelye, a community project several dozen musicians strong,  has performed on December 25 for the last 18 years. The orchestra unites Jewish and non-Jewish players, musicians from diverse Jewish backgrounds, people of all ages and professions and abilities, who share one goal. They want to play some blazing klezmer tunes together and share them.

Now the group can share their beloved pieces--Yiddish theater hits, dance tunes from the Old World--even more widely, on What’s Nu? (release date: November 18th, 2016), the ensemble’s first recording. Encouraged by the valiant driving force behind the group, musician, arranger, and researcher David Chevan (Afro-Semitic Experience), the 35-member band demonstrates what can happen when a community determined to preserve heritage intertwines with a local community determined to come together and celebrate. They’ve grown from a one-a-year band into a group that plays festivals, concerts, and Jewish celebrations year round.

“This was different from every other klezmer-related project I’ve been involved with,” explains Chevan. “We didn’t worry about strict authenticity; we focus on making music that boosted our spirits and pushed our personal abilities. Again and again, I’ve been amazed how musicians have gone beyond what they thought they could do, to express something with this music.”

“Musically, for me, there is always the feeling that somehow every year, the December 25 concert has to be fresh and new and better than the previous year,” Chevan reflects. “And for me that meant constantly being on the hunt for repertoire.” He found it in the rich collections of dance band and Klezmer music, including a major body of work from Russia.

The emphasis on arrangements and notated music was a departure from the usual approach many Klezmer devotees take. Instead of ear playing or transcriptions of recordings, Chevan found he could coax more out of his band, who included everyone from classical symphony players to lawyers to high school students, if he offered sheet music. That framework left ample room for expressive solos, as well as for a sense of common cause among the diverse musicians.

“We have members from many different synagogues and that in itself is unusual,” muses Chevan. “And then we also break down the age barrier. In most groups you don’t get teens playing with elders, or a mother and son playing in the same section. But with the Kapelye, you do.”


Chevan became the principal arranger of the band to spark this spirit, also urging Kapelye members to bring in their own arrangements. Rollicking singalong tunes (“Ale Brider”) or classics of Yiddish theater (“Bei mir bist du schon”) and American klezmer (a version of torchbearer Dave Tarras’ “Davidl Bazezt die Kalleh”) alternate with unexpected new entries to the Jewish secular repertoire (a raucous version of Balkan Beat Box’s “Gross”).

The ensemble has proven more than a fun touchstone for the New Haven Jewish community. It’s brought many of its members back to music and deeper into their heritage. “The Kapelye is the reason I picked up the guitar after not having played for several years,” notes Jonathan Zabin. “I attended the first concert, and said to myself, that I could play that music, and that I should play that music.” Zabin, like many musician in the Kapelye, involved his sons in the band.

The strong intergenerational component has made the big band more sustainable, and young players are eager to join. They also tend to stick around, sometimes from middle school, up through college and starting their own families. “I was invited to join the Kapelye when I was in 5th grade.  At the time, I had been to one or two of their concerts and was very impressed,” recalls Eran Avni-Singer. “I didn't really believe it when I was invited to join a rehearsal.  I was very intimidated but I showed up. The second I walked in the room, I realized what a fun and welcoming group these people are.”  

Classically trained trombonist Isaac Cooper, who played with the Jerusalem Symphony Orchestra, as well as several klezmer acts, found his klezmer sound in the group: “I had been told my playing was ‘too clean’ for klezmer,” says Cooper. “But with guidance from David Chevan and with the encouragement of the Kapelye, I’m much more comfortable. I’ve gotten the right feel.”

“Jewish music, whether it came straight from Eastern Europe or was written by immigrants for the Yiddish theater, captures joy and sorrow, wistfulness, longing and hope. There's something about this music that connects with the gut -- for the band and for the audience. And performing with a group ranging from teens to seniors and representing a range of backgrounds makes the experience even richer,” explains Hedda Rubenstein, one voice in the Kapelye’s Seltzer Sisters vocal duo. “We -- and our audiences, we hope -- have a blast. At the same time, in our own small way, what we do represents the survival of a people, of a culture, and of hope.”

“I am ‘rejewvenated’ whenever I am playing with the Kapelye!” laughs elder powerhouse Caroline Jacobs, with typical Kapelye lightheartedness. And klezmer lovers and traditional music fans of all backgrounds can feel that same, community-born, musically transmitted boost, that same celebratory salute to survival and hope.

01 Ale Brider
02 Zorg Nit Mame
03 Bei Mit Bist Du Schein
04 Kiev Sher
05 Chiri Biri Bim
06 Gas Nign
07 Belaia Tserkov Freylekh And Skots
08 Joseph, Joseph (Yosl, Yosl)
09 Dovidl Bazezt Die Kalleh
10 Kostakowsky Bulgar 2
11 Eliyahu Hanavi
12 Gross
13 Hora Midor Di Romania

About


The Nu Haven Kapelye unites anywhere from ten to thirty musicians from all walks of life, generations, and musical backgrounds. The klezmer orchestra and big band includes singers, woodwinds, brass, strings, and, of course, the requisite accordion. Together, they find new interpretations of traditional Yiddish and Sephardic songs, classics from Yiddish theater and the Yiddish swing heyday, and rollicking klezmer tunes, as well as the occasional contemporary Jewish work.

The big band sprang from an annual Christmas Day concert, beginning in 1998. The performance was the brainchild of David Chevan, a New Haven-based music professor, explorer, and musical omnivore. Chevan, founder of the Afro-Semitic Experience and passionate player of jazz and klezmer, created an open-eared group where diverse musicians could engage in a dedicated but lighthearted way with the best of Jewish secular music.

drums
Jay Miles,  Logan Sidle,  Jesse Chevan

guitars, mandolins, etc.
Michael Allen, Henry Sidle,  Jonathan Zabin,  Louis Pollison

trombone
Michael Ross,  Isaiah Cooper

trumpet
Sophia Colodner, Noah Chevan

saxophone
Dalton King,   Miles Singer,  Mandi Jackson

violin
Stacy Phillips,  Jacob Begemann,  Seth Rosenthal,  Steve Jacobs,  Ari Kagan,  Yoni Battat

flute
Anna Reisman,  Cary Jacobs,  Elise Miller

clarinet
Jim Serling,  Eli Zabin,  Nancy Horowitz,  Eran Avni-Singer,  Olivia Gross, Will Bartlett

accordion
Christina Crowder

bass
David Chevan

Singers
the Seltzer Sisters, Hedda Rubinstein, Jackie Sidle

keyboard
Dani Battat



Tiken Jah Fakoly - Racines (2016)


Ivorian reggae legend; Tiken Jah Fakoly covers Jamaican artists


Tiken is a messianic son of Africa standing out as the spokesman for millions of young African people, joining the lineage of  Peter Tosh and Bob Marley, "the voice for those without voices.“  As the giant of African Reggae, “Racines” is the natural evolution of a man paying homage to the Reggae Greats.

Racines is a tribute to the Reggae classics that Tiken carried with him since his childhood, the ones his big brother used to play on his turntable in his village, close to Odienné in northern Côte d’Ivoire.

Jamaica and Africa are eternally linked together by their music, history, and people, and this album helps continue that link.

The album features 11 covers from Bob Marley to Burning Spear, from Peter Tosh to Buju Banton, along with many guest stars including U-Roy, Max Romeo, Jah9 and Ken Boothe.


Recorded at the Tuff Gong Studio in Kingston for the riddims with Sly & Robbie, Mikey Chun, Robbie Lyn.

Is It Because I'm Black-Ft. Ken Boothe (Ken Boothe)
Get Up Stand Up-Ft. U-Roy (The Wailers)
One Step Forward-Ft. Max Romeo (Max Romeo)
Slavery Days (Burning Spear)
Zimbabwe (The Wailers)
Fade Away-Ft. Jah9 (Junior Byles)
Brigadier Sabari (Alpha Blondy)
Hills And Valleys (Buju Banton)
Christopher Columbus (Burning Spear)
Police And Thieves (Junior Murvin)
African (Peter Tosh)



About


If individuals are conditioned by their environment, then Tiken Jah Fakoly is very much the son of Denguélé, a northern region of Côte d’Ivoire whose capital is Odienné. Moussa Doumbia was born there on June 23, 1968, and it was in that densely forested land that he grew up, went to school, gave his initial concerts and fell in love for the first time.

A few kilometers to the west of Odienné lies the border with Guinea. A little further to the north is Mali. And if you travel east, you quickly reach Burkina Faso and Ghana. Tiken, a child of that cultural crossroads, stands at its center today, as Dernier Appel (Last Call) makes clear.

His most pan-African album to date, it is also his most universal, given that the issues it explores inspire ideas that concern us all, and given that the genre he reigns over unchallenged, reggae, results from an inspired fusion, has a unique ability to unite us and increases awareness as it packs dance floors everywhere.


Listening to Dernier Appel, the first thing we notice is its urgency. Tiken is a messianic son of Africa and his continent is still racked by coups and wars, among them the latest conflicts in Mali, South Sudan and the Central African Republic. He uses a plane as a metaphor on the title track (the first single from the album) to focus on this situation which shows little sign of improving, and remind us of our responsibilities.

The implication is clear: there is no time to lose, it is now or never. Africa has everything it needs to succeed - population and natural resources - and it must take wing… or remain trapped in misery and chaos for the foreseeable future. That is the theme that runs through the album, the profound message that forms the leitmotif of L’Afrique (Africa) and Le Prix du Paradis (The Price of Paradise), along with Too Much Confusion and Diaspora - two songs featuring Patrice and Alpha Blondy.

Tiken underlines the urgent need to unite every force and talent to meet the challenge. He calls for an end to division. And an end to the prejudice that fuels hatred everywhere, suggested on Human Thing, featuring the voice of another great, iconic guest: Nneka.


Yet what would protest singer Tiken Jah Fakoly’s words actually be worth if, along the way, he were to forget his share of humanity? The humanity that Tata, a tribute to his departed first love, unassumingly displays.

The humanity revealed with equal emotion on Saya, which speaks of death as only Africans, who confront it more than others, can: without dramatizing, but with the humility of a naked child confronted by the inevitable. These two superb laments have an acoustic texture appropriate to their very personal nature, with the emphasis on traditional Mandingo instruments. On other tracks, especially Too Much Confusion, a new Tiken appears, in Curtis Mayfield-style orchestral soul mode, joining the Tiken we know: an artist rooted as firmly in reggae as a centennial baobab in the heart of the bush. Recorded in Bamako and Paris with production and arrangements from Jonathan Quarmby (who already worked on L’Africain and African Revolution), Dernier Appel is a mosaic of every tone and mood, embracing the colors of the rainbow to better reflect the flamboyant clamor of a continent and people yearning for a new existence.

The high point is the giddying, dance-friendly medley sung with Nneka and Patrice, where War Ina Babylon, a classic by Jamaica’s Max Romeo, flows into Give Peace A Chance, John Lennon’s legendary pacifist mantra. It is the ultimate symbol, a royal seal set on the album by the giant of Africa, who is painfully aware of the violence of a world continually submerged in blood and fire for having experienced it himself, and yet who stubbornly, tirelessly chooses friendship over war.