Watcha Clan — Radio Babel

I was skeptical when Watcha Clan‘s “world & bass” sound first crossed my path and their first show left me unimpressed (Deciphering Watcha Clan). But there was something there that kept me coming back: the musical goals were ambitious and sometimes sometimes it really worked. Then the second time I saw them it all came together (Watcha Clan, Live in San Francisco). That performance and a conversation with keyboardist left me eagerly awaiting their new album:

…Clement and I talked about the change in the approach Watcha Clan was taking to creating musical fusion on their new album (for release in early 2011). The album will include more North African, Balkan and Jewish songs, including a Yemeni song played in a Balkan way. Clement said it’s in the same format – “traditional plus electric but deeper.” This time, they are spending less time working on the arrangements and putting more attention to finding the emotion. For each song, they start by recording two or three simple vocal tracks by Karine or Nassim. Then when they have a good vocal take, they build a mix around it. The approach seems to be paying early dividends. On Sunday night, the arrangements of the songs fromDiaspora Hi-Fi were more dynamic and felt both more immediate and filled out. They bore little resemblance to the watered-down versions I’d bemoaned last time I’d seen them. Last time, I saw Watcha Clan, I left eagerly awaiting their new album but unsure if I’d see them again live. This time, I’m eagerly awaiting the new album and looking forward to seeing them again when they return for a North American tour next year. And, remember, never judge a band by a single performance.

Now, Radio Babel is out and it’s worth the wait. Check out the video for “Hasnaduro” (above) for a taste and if you’re in L.A., check them out on August 6, 2011 at the Grand Performances series of free events downtown.

DEBO BAND: Ethiopian funk +

Debo Band is not about Afro-funk revival, recreating some mythical gilded age of Ethiopian pop. Taking cues from vintage and contemporary artists unsung in the West, they unleash rolling grooves, serpentine melody lines, and urgently joyful vocals….

That’s from the PR pitch for the nine-city U.S. tour that Debo Band kicks off in their home city of Boston on July 27. While Debo Band may not be an “Afro-funk revival” band, they tear it up like a blast from the ’70s heyday of Ethiopian funk with a difference. They’re adding as much as they’re reviving, bringing in a bit of klezmer, avant-garde jazz and rock that highlights their origin in Boston and the diverse backgrounds and musical tastes of the bandmembers.

WATCH THIS SPACE FOR MORE

  • INTERVIEW OF DANNY MEKONNEN — first week in August
  • CONCERT REVIEW — Debo band will be hitting my home turf on August 6 when the play at Sweet’s Ballroom in Oakland and I’ll be there to see if the live show is as hot as their EP FLAMINgoh (Pink Bird Dawn), four tracks from their 2010 African tour.

Short Takes: “Promised Land” — Michele Bachmann, politics & pop music (from History is Made at Night)

Another repost from the always insightful History is Made at Night blog.

Promised Land

 Last week in Iowa, Michele Bachmann launched her bid to become the Republican candidate in the next US presidential election. On the Tea Party far right of American politics, she has a long, lamentable history of anti-gay and anti-abortion activism not to mention whitewashing the history of slavery.
As she made her way to the podium in Waterloo at the weekend ‘Elvis Presley’s Promised Land belted out’. Well the notion of manifest destiny and Americans as the new chosen people is a hardy right wing trope, and at one level there is a connection between the idea of the Promised Land and the American frontier.But we cannot leave the Promised Land in the hands of US Conservatives. The name itself derives of course from the Book of Genesis where God promises Moses the land of milk and honey, not a metaphysical utopia but the actual land of Israel. Over the millennia that tribal foundation myth of a people in the prehistoric Middle East has taken on a universal appeal, holding out the hope of a better world somewhere, some place, some timeIt’s hardly suprisizing that Bachmann chose Elvis Presley’s version of the song, rather than the original by its black songwriter. When Chuck Berry sings it there is no doubt that the songs works on at least two levels. On the surface it is simply a description of a journey from Norfolk, Virginia to California, part of the 1950s/early 1960s mythologisation of travelling across the USA (Route 66, Highway 61, On the Road).

Short Takes: “Jackie Wilson’s Melisma – 20 notes for the word ‘for’” (from History is Made at Night)

Final repost (for now) from the always insightful History is Made at Night blog.

Jackie Wilson’s Melisma – 20 notes for the word ‘for’

‘The extent to which the music is integrated with the literal meaning in soul is apparent in some of its basic stylistic conventions, the call and response structure, for instance, where a phrase from the lead vocalist – which may not even take a verbal shape – is as often echoed by the band as by other singers. Or the distinctive use of melisma – the concentration of several notes into one syllable – by soul performers. The effect of this technique is often to give the impression that the singer is none too sure that the words exist which could adequately convey the power of what he is feeling. When Jackie Wilson packs more than twenty notes into the word “for” in his version “Danny Boy“, the literal meaning of the song is virtually superseded’ (Ian Hoare, Mighty mights spade and whitey: soul lyrics and black-white crosscurrents, in The Soul Book, edited by Ian Hoare, London: 1975)

Check out the closing bars of this song for the example given – 20 notes for the word ‘for’:


“S.F.’s Cuban Cowboys flavor Latin grooves with punk power” (SF Weekly)

The Cuban Cowboys bring together rock ‘n’ roll and Latin beats with a punk sensibility that brings to mind such post-punk genre busters as The Pixies, Manu Chao, Jonathan Richman, and Moroccan cha’abi rockers Hoba Hoba Spirit. Musically promiscuous and lyrically inventive, head Cuban Cowboy, Jorge Navarro, has found the musical voice on their new album Diablo Mambo that was only hinted at in the Cowboys’ debut album, Cuban Candles – but he didn’t find it on his own. A couple weeks ago I interviewed Jorge for a piece in SF Weekly and found out the fascinating backstory behind the band and the new album. Check it out!

Trails Mixed

By Jeffrey Callen

The Cuban Cowboys‘ new album, Diablo Mambo, doesn’t hesitate to let you know what it is all about. Drop the digital needle on the first track and you learn all you need to know within the first 50 seconds: A Jimi Hendrix lick establishes the rock bona fides before the track morphs into a mambo section overlaid with a post-punk, art rock guitar pattern. The Hendrix lick then returns and signals the transition to driving punk guitars, but with a difference — the usual straight up-and-down thrash is blended with the sway of a Cuban son rhythm pattern. Two musical streams — rock and Latin music — are introduced, then blended, before the story of the song begins.

Bandleader/songwriter Jorge Navarro has interesting, engaging stories to tell. The opening track, “Cojones,” relates an early lesson in navigating the contradictions of the code of machismo taught by his knife-wielding grandfather. Navarro’s songs portray his family’s memories of a mythical Cuba born out of the nostalgia of exile and his experiences as a first-generation Cuban American, immersed in American pop culture and drawn to cowboy boots and rock ‘n’ roll. These two themes establish the narrative poles for the songs on Diablo Mambo, and Navarro skillfully navigates this bi-cultural territory, spinning tales of romance, sex, politics, and family. The music plays an essential role in the effectiveness of the stories, weaving together various tributaries from the two main musical streams — classic rock, punk rock, doo-wop, post–punk, rockabilly, and son, mambo, calypso, and salsa. (to read the rest, go to SF Weekly).

The Johnny Cash Project — crowdsourcing a video tribute

Billed, “A unique communal work, a living portrait of the man in black,” The Johnny Cash Project is utilizing crowdsourcing to create a constantly evolving portrait of the man in black in the form of a video for “Aint No Grave” based on drawings submitted by fans.

The Johnny Cash Project is a global collective art project, and we would love for you to participate. Through this website, we invite you to share your vision of Johnny Cash, as he lives on in your mind’s eye. Working with a single image as a template, and using a custom drawing tool, you’ll create a unique and personal portrait of Johnny. Your work will then be combined with art from participants around the world, and integrated into a collective whole: a music video for “Ain’t No Grave“, rising from a sea of one-of-a-kind portraits.z

Strung together and played in sequence over the song, the portraits will create a moving, ever evolving homage to this beloved musical icon.  What’s more, as new people discover and contribute to the project, this living portrait will continue to transform and grow, so it’s virtually never the same video twice. (Johnny Cash Project)

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R.I.P. Cool Ruler — reggae legend Gregory Isaacs passes away at 59

Night Nurse (album)

Image via Wikipedia

The Cool Ruler, Gregory Isaacs, passed away today in London. Known as the master of  ”lovers rock” — smooth vocals over cool grooves — Isaacs made his mark singing romantic songs. However, he also was an eloquent spokesperson for Jamaica’s poor, addressing social social problems in songs such as “A Riot” and “Village of the Underprivileged.” For me, Isaacs’s most arresting work is in songs in which he carried on the rocksteady sound of master vocalists, such as Alton Ellis and Dobby Dobson (check out his covers of rocksteady classics “Tumblin’ Tears” [Ellis] and “Loving Pauper” [Dobson - below]).

Sissy Bounce — an anomaly or just another transgendered musical tradition

Big Freedia Queen of New Orleans Bounce (Image by Incase. via Flickr)

Unexpectedly, when I was doing research on the history of a former blues nightclub district in North Richmond, California, I stumbled upon a facet  of that history I had not anticipated: the participant of cross-gendered performers and club-goers. And, in mainstream venues. It flew in the face of all my presumptions of the role of drag  performers in the history of American music and African American music in particular. Sensing that the community members I was interviewing would not take kindly to a slew of questions about drag performers and club-goers, I tread lightly on that subject and the only information I gleaned was from the one bandleader who told me about Jean LaRue, his best (not his only) drag queen singer –she was so popular that she did not work for the band but made separate deals with clubowners.

Transgendered performances became rare in the U.S. by the 1950s (McCarthyism‘s persecution of leftists was accompanied by an as serious persecution of homosexuals that accompanied a newly serious policing of gender roles). Most were for straight audiences as safe parody in the ministrel show tradition that is one of — if not the — wellsprings of American popular entertainment. There were also a few performances for the transgendered community, such as the ball tradition (see the excellent film Paris is Burning), but mixed audiences in mainstream venues did not see transgendered performers. And it still is rare. That is why it struck me when I learned about a sub-style of the Bounce style of hip-hop out of New Orleans called “Sissy Bounce” from a N.Y. Times article by Jonathan Dee in July 2010. Here’s a taste of that article, which is worth checking out in its entirety:

If “gay rapper” is an oxymoron where you come from, how to get your head around the notion of a gay rapper performing in a sports bar? What in most cities might seem plausible only as some sort of Sacha Baron Cohen-style provocation is just another weeknight in the cultural Galapagos that is New Orleans. Sometime after midnight on the sweltering Thursday before Memorial Day, the giant plasma-screen TVs at the Sports Vue bar (which “proudly airs all major Pay Per View events from the world of Boxing and Ultimate Fighting”) were all switched off, and the bar’s backroom turned into a low-lit, low-ceilinged dance club, where more than 300 people awaited a return engagement by Big Freedia, who by day runs an interior-decoration business and who is, to fans of the New Orleans variant of hip-hop music known as “bounce,” a superstar. (from Sissy Bounce, New Orleans’s Gender-Bending Rap).

The question I’m left with is if there are other transgendered performance traditions that have established a “respectable” position in particular locales or is New Orleans a special case (yet once again)? I look forward to learning more.

Musical Subversion: “Glee” version of Dr Dre’s “Bitches Ain’t Shit”

Reposted from Sociological Images


FINDING GLEE IN DR. DRE’S BITCHES AIN’T SHIT

Sociologist Michael Kimmel passed along a fantastic and entertaining example of resistance. In the video below, a Columbia University a cappella group sings Dr. Dre’s Bitches Ain’t Shit. The appropriation of the song works on so many levels: the all-white, all-female group, the sweet choral arrangement, the pastel prep fashion, the strategically placed tennis rackets. They use race, class, and gender contradictions to force us to see and hear the song in a new way. All serve to mock the original, taking the teeth out of the language at the same time that they expose it as grossly misogynistic. Awesome.


Khaled and the myth of rai (Ted Swedenburg @ The Middle East Channel)

Excellent article by Ted Swedenburg on Khaled and rai — debunks prevalent misconceptions about both.  Brilliant!  Check out Ted’s HawgBlawg — well worth the time.

Khaled and the myth of rai | The Middle East Channel.

An excerpt:

Cheb Khaled, the Algerian rai singer who is probably the best-known Arabic singer on the planet, was selected this summer as one of NPR’s 50 Great Voices. Banning Eyre, a regular commentator on World Music on NPR and producer for Afropop Worldwide who has worked tirelessly to promote music from Africa, including the Maghreb, introduced Khaled to the NPR audience. Unfortunately, his introduction of Khaled repeated several unfortunate and misleading myths about rai music. Eyre presents a picture of an exceptional artist who favors tolerance and peace, and whose courageous positions have angered many Muslims and forced him to take refuge in the West. Eyre depicts Khaled as well as a kind of “bad boy,” in the image of a U.S. rock’n'roller. Khaled, from “a land [Algeria] torn apart by intolerance and violence,” says Eyre, “stood out as an artist who embraced openness and peace.” The real story of Khaled is more interesting, one rooted in Algerian politics and in its large and vibrant musical scene.

via Khaled and the myth of rai (Ted Swedenburg @ The Middle East Channel)

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