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Friday, April 5, 2013

Aster Aweke - Live in London [1996]


     
                            R E U P L O A D   


Aster Aweke is often called “Africa’s Aretha Franklin” and has in the past few years been based in America. She was born in Ethiopia into the family of a well-to-do government official. In the mid 1970s the young Aster began to orientate herself with the music of her homeland, and sang with several local groups until 1977. She was backed by one of the leading figures in the world of Ethiopian music, Ali Tango, not least financially. Aster Aweke began to sing with the established group, Roha Band, but broke up with them after a short time when Ethiopia was thrown into political and economic chaos at the time of the revolution. After a few years of traveling around she settled down in Washington, USA. Aster Aweke is a very competent vocalist who sings in an American-influenced style but who nevertheless has preserved an undiscovered core of Africa.

Aster Aweke must be heard!



       If the crossover moves of Aster Aweke's pair of Columbia LPs made it hard to figure why she's such a major star in the Ethiopian music world, Live in London will clue you in. The recording isn't a pristine board tape, but it genuinely captures the raucous excitement of being there amidst an enthusiastic crowd celebrating the 1996 Ethiopian New Year with their homegirl heroine. "Enthusiastic" understates the case -- suffice it to say that the musician credits include "the London Audience" on backing vocals, and that's no lie. Aweke responds by pirouetting through melismatic vocal spirals and spewing out the syllables on "Minu Tenekana" with a harsher, more guttural edge than her polished studio works. The backing quartet, minus guitar and with the keyboard melodies doubled by the saxophone of Ray Carless (who previously did international duty with Najma), masterfully negotiates the ever-surprising lope and chopping drum offbeats of Ethiopian pop beginning with the opener, "Eyoha." The lone ballad, "Teyim," prompts an audience singalong before Carless cuts loose, and "Ebo" boogies on down like an Ethiopian version of "Wang Dang Doodle." "Fikhr Anesegn" kicks, but then virtually the entire CD does -- Live in London is an excellent concert recording and a great introduction to Aster Aweke.




       Aster Aweke was born in Gonder, near Lake Tana, in Northern Ethiopia and raised in the capital city of Addis Ababa. At a very young age, Aster realized her passion for singing. As a teenager in a society that did not place a high premium on the singing profession, her decision to undertake a musical career was a difficult one to make. She knew that her choice to pursue a high-profile role in music, especially as a woman, would mean traveling a long and lonely road.
    Aster launched her professional singing career at Hager Fikir Theater. In the late 1970s, she began performing at Addis Ababa night clubs, cultivating her songwriting and singing technique and emulating Aretha Franklin, Donna Summer and other Western vocalists whose records were popular in the local discos. She performed at various clubs and hotels, including Hotel D'Afrique, Wabi Shebelle and Ras Hotel, accompanied by the Continental Band, Shebele Band, and Ibex Band (before they became known as the Roha Band).
Aster began her recording career in Ethiopia with two 45 vinyl record releases, followed by nine cassette releases. Her last cassette, Munayë, was released in 1981, coinciding with her departure from Addis Ababa to the United States. This recording cemented her status as an enduring musical tastemaker among music lovers in Ethiopia.




     Upon arriving in the United States, Aster settled in northern California. Believing that she had left her musical career behind her in Ethiopia, she focused on continuing her education. Clearly, this decision was very difficult for her, as she truly loved the profession of music. Of this period in her life, Aster says, I was miserable! Luckily, her friends persuaded her to return to the stage and 20 seconds into her first song, she recognized her true calling. I found my happiness was in singing, Aster recalls, and she moved across the country to the Washington D.C. area, which has a large and well-established Ethiopian community. There, she began singing in various Ethiopian restaurants.
In 1985, Aster was on the move again, performing for enthusiastic Ethiopian audiences in cities across North America. In the late 1980s, Aster was discovered by the London-based independent label, Triple Earth, an event that marked her entrance into the World Music scene. Shortly thereafter, she secured a recording contract with Sony Music Entertainment and released two major albums, Aster and Kabu, on their Columbia label. Following her widespread popularity in the United States and Europe, Aster appeared on several radio and TV shows, including the acclaimed Night Music on the NBC television network, where she appeared as a special guest of the host, David Sanborn, one of Americas musical trendsetters. She has also appeared on CNN, BBC radio and television, PBS radio and television, CBC, and Londons Channel 4 Big World Café. Print appearances include Time, Newsweek, The Washington Post, The New York Times, and the Los Angeles Times. Aster not only performs, but also writes and arranges music in her own unique style. Her songs have become anthems to her fans in Ethiopia, as well as to Ethiopians living abroad. Moreover, several of her songs have been included on compilation CDs, alongside other major World Music artists such as King Sunny Ade, Salif Keita, Baaba Maal, Youssou NDour, and Angelique Kidjo. Some of the compilation CDs containing Asters songs are Desert Blues (Network Media, GmbH, Germany), Discover the Rhythms of Africa Today (EMI Music Holland, Netherlands), Afrika (PolyGram, Norway), World Dance Beat, (K-Tel International, USA), Under the African Skies, (BBC Enterprises Limited, United Kingdom), Fruits of Freedom, (Munich Records BV, Belgium), and Its a Triple Earth, (Triple Earth Records, United Kingdom).





     Aster has topped both the Billboard and College Music Journals (CMJ) specialist charts. Kabu reached and remained at the ..1 position for four weeks on the CMJ New World music chart and was in the Top 10 for five consecutive charts (10 weeks) on Billboards World Music chart.
To date, Aster has released a total of 20 albums, six of them on CD Aster, Kabu, Ebo, Aster Aweke Live in London, Hagerë, and Sugar. While five of the CDs were recorded in various studios, the Live CD was recorded on September 16, 1996, during a sold-out concert at the prestigious London club, Hammersmith Le Palais, celebrating the Ethiopian New Year (1989 A.D.). A music video of this concert has been made, as well. Since her first CD release, Aster, she has performed for audiences at the New Orleans Jazz Festival, the Hollywood Bowl, and various European festivals. Aster has shared the stage with renowned singers and performers, including Hue Masekela, Maria Makeba, Mano Dibango and Bradford Marsalis.
Aster has just completed her seventh album on CD, a compilation of timeless songs recorded over the last 25 years. She is currently working on a new album to be released in 2004.





       When she arrived in her homeland in 1991 for the first time in 16 years, Ethiopian-born and Washington, D.C.-based songstress Aster Aweke was greeted by thousands of loyal followers awaiting her plane. During the month-long tour that followed, Aweke performed before more than 80,000 people and showed that she remains one of Ethiopia's best-loved performers. Aweke has been equally successful throughout the world. Her second album, Kabu, spent four weeks in the top position on the CMJ New Music Charts, and was in the Top Ten of Billboard's World Music Charts for ten weeks in 1990. A native of Gandor, a small town near Lake Tara, Aweke was raised in the capital city of Addis Ababa. The daughter of senior civil servant in the Imperial government, Aweke was determined to become a musician by the age of 13. By her late teens, she was singing in Addis Ababa clubs and hotels with such bands as the Continental Band, Hotel D'Afrique Band, Shebele Band, and the Ibex Band (before they became the internationally known Roha Band). Launching a solo career, Aweke was encouraged by musical entrepreneur Ali Tango, who financed and released five cassettes and two singles of her music. By 1981, Aweke had become disillusioned by Ethiopia's oppressive political climate and relocated to the United States. Temporarily settling in the Bay Area of California with plans to pursue an education; within two years, Aweke continued on to Washington, D.C., the site of the largest Ethiopian population in the U.S. After building a following with her performances in local Ethiopian restaurants, Aweke toured the U.S. and Europe in 1985.


Wednesday, April 3, 2013

gaudeamus igitur :-)



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Helen Meles - Resani [2003] [eritrea]



   R E U P L O A D   












1. Helen Meles - Resani (6:06)
2. Helen Meles - Asmara (7:12)
3. Helen Meles - Hagerey (5:37)
4. Helen Meles - Megesha (6:50)
5. Helen Meles - Zantaka (5:37)
6. Helen Meles - Menas Fetari (4:23)
7. Helen Meles - Nsahe Fiqri (5:10)
8. Helen Meles - Kem Hiyaway Samrawi (5:49)
9. Helen Meles - Negusey (6:41)




Monday, March 25, 2013

Tesfa-Maryam Kidane - My Life In Music [2005]

    
                            R  E  U  P  L  O  A  D  


Tesfa Mariam Kidane / Tesfa-Maryam Kidane / Tesfamariam Kidane / Tèsfa-Maryam Kidané



       A well seasoned Eritrean-American artist who has made the Washington D.C. area his home for the last three decades is embarking on a mission. Tesfamariam is one of the pioneer Eritrean saxophonists who had left a musical footprint in the sixties and early seventies at the advent of "modern" music in Asmara and Addis Ababa

       Essentially Tesfamariam was amongst the number of Eritrean artists who were key contributors to the development of modern music in Ethiopia. A league of creative greats such as, Saxophonist/bass guitarist Fekaddu Andemeskel, lead guitarist Tekle Adhanom, lead guitarist/vocalist Tewolde Reda, composer Abubakar Ashaker ( Kbur Zebegna Band), Composer/Teacher Colonel Girmay Abdu (Kbur Zebegna Band), and vocalist & percussionist Tekle Tesfazghi. And later, the Roha band that consisted of mostly Eritrean members lead by the creative and entrepreneurial minded guitarist Selam Seyoum.



       Finally, after several years of self imposed hiatus, Tesfamariam has put a long awaited CD together that chronicles his life in music aptly entitled My Life in Music.




      Tesfamariam's CD stands out in more ways than one. In fact one would be hard-pressed to find another Eritrean "instrumental" album to compare it with. Eritrean musicians produced music in the past daubed "instrumental", by and large nothing considered distinctive or groundbreaking. As far as I can tell none attempted to produce an original composition however mediocre it may have sounded. All were an instrumental version of older songs sang by one vocalist or another.





                     
                       

Jean L. Jenkins - Ethiopie [Musique Traditionelle D'Ethiopie] -[Traditional Music Of Ethiopia] [1967]



                          R E U P L O A D   


Jean L. Jenkins – Ethiopie - Musique Traditionelle

Format:  Vinyl, LP, Album 
Country: France
Released:  1967
Genre:  Folk, World, & Country
Style:  Folk


  Musique Traditionelle D'Ethiopie / Traditional Music Of Ethiopia

A1             La "Harpe De David" / The "Harp Of David"
Vocals, Lyre – Unknown Artist
A2 Office Chretien / Christmas Service
Vocals, Percussion – Unknown Artist
A3 Office Du Sabbat / Sabbath Service
Vocals – Falasha
A4 Priere Quotidienne / Daily Prayers
Vocals – Falasha
A5 Chant D'Amour / Love Song
Vocals – Adaré
A6 Musique De Danse / Dance Music
Vocals, Percussion – Kunama
A7 Solo De Toum / Toum Solo
Mbira [Toum] – Anuak
A8 Ambassel / Ambassel
Vocals, Violin [Masenqo] – Amhara
A9 Foukara / Fukara
Vocals – Amhara

B1 Ensemble De Flutes / Flute Ensemble
Ensemble [Flute] – Gidole
B2 Chilota / Shilota
Vocals, Handclaps – Gidole
B3 Chant De Chamelier / Camel Driver's Song
Vocals – Unknown Artist
B4 Chant De Circoncision / Circumcision Song
Vocals – Unknown Artist
B5 Chant Pour Plaisanter (À Quatre Parties) / Joking Song (Four-Part)
Vocals – Dorzé*
B6 Ouachint / Washint
Flute – Kullo
B7 Musique De Danse / Danse Music
Vocals – Qottu
B8 Chant De Travail / Work Song
Vocals, Percussion – Borana

Credits :
Directed By [Published Under The Direction Of] – G. Rouget
Edited By [Technical Editor] – J. Schwarz
Recorded By, Liner Notes – Jean L. Jenkins

Notes :
Recorded 1964 and 1966 in Ethiopia (Horniman Museum, London) 

Track A1 recorded in Addis Alem 
Track A2 recorded at the Ethipian Christian Church at Lalibela 
Track A3 and A4 recorded in Ambobar 
Track A5 recorded in Adaré, Harar City 
Track A6 recorded in Barentu, Eritrea Prov. 
Track A7 recorded in Gambela 
Track A8 is a classic Amharic Folk song recorded in Dessie 
Track A9 is a Amharic war song recorded in Gondar 
Track B1 and B2 recorded in Gidole, Gemu-Gofa Prov. 
Track B3 recorded in Batié, Aussa (Northern Danakil) 
Track B4 recorded in Gheouani, Adal (Southern Danakil) 
Track B5 recorded in Tchentcha, Gemu-Gofa Prov. 
Track B6 recorded in Bonga, Kaffa Prov. 
Track B7 recorded in Asbe Teferi, Harar Prov. 
Track B8 recorded in Arero, Sidamo Prov.



Monday, March 18, 2013

Aqwaqwam - Ethiopian Orthodox Christian Church [2005]



                                         R E U P L O A D   

       Christianity came to Ethiopia in the 4th century and received no outside influence for many years due to its geographic isolation. Its musical and gesture practices thus appear to reflect ancestral Christian rites. The Ethiopian Orthodox Christian Church is a Monophysite Church. It considers that Christ has only one nature, the divine nature which absorbs the human nature. It shares these Christological theses with the Coptic Church under whose supervision it remained until 1959. The Ethiopian Orthodox Church has been autocephalous since 1959 and is now led by the Patriarch ’Abuna Õawølos.



       Orthodox Christianity is the majority religion in present day Ethiopia, including slightly more than half of the population. Orthodox Christians are found mostly in the north of the country, on the northern high plateaus,the historical heart of Ethiopia. Christianity was introduced via the kingdom of Axum,which corresponds to the northern part ofEthiopia and Eritrea.

       The religious music of the Ethiopian Church is designated by the generic term zemæ. According to legend, Saint Yæred discovered and established zemæ in the 6th century with the inspiration of the Holy Spirit. Three birds from the Garden of Eden guided Saint Yæred to the heavenly Jerusalem where zemæ was revealed to him. He saw twenty-four priests of Heaven dancing, accompanied by the instrumentsthat the Ethiopian Church still uses today. For Ethiopian Christians, ’aqwaqwam, which is a part of zemæ, is an accurate reproduction of the dance and music of heaven taught to people by Saint Yæred. Saint Yæred is an important saint for Ethiopian priests and cantors.The entire Ethiopian liturgy is sung, in unison, with the exception of the Scriptures,
which are read. The chants are sung in Gueze, a Semitic language from Axum which is now used only in the Ethiopian Christian Church. Three modes are used: gø‘øz (hemitonic pentatonic), ‘øzøl and ‘ÄrÄrÄyø (anhemitonic pentatonic). The formulism on which this music is based brings it homogeneity.


       The liturgical chant of the Ethiopian Church involves long prayers. The pieces are built on the principle of text repetition, often sung very slowly and with rich ornamentation. We must take the time to listen to the pieces all the way through in order to hear the whole text and to follow the development of the chant, which becomes more intense and fervent as it goes on. The ’aqwaqwam principle, pieces of which are presented in these recordings, is above all one of endurance in prayer: ’aqwaqwam means literally “the (right) way to stand”. This word refers to the long services during which the cantors must remain standing. When God is praised using ’aqwaqwam, this is always during important ceremonies where a beautiful and dignified posture is called for, which means standing for the Ethiopians. ’Aqwaqwam, is not so much a dance in the strict sense, but above all an idea of stature in the etymological sense of the word – from the Latin stare, “to stand”. While the movements of ’aqwaqwam can appear as choreographies during which the participants change places, they are often relatively simple and “static”: the cantors move the top halves of their bodies back and forth in a rocking motion, moving their arms from right to left or playing a musical instrument so that it becomes a “dance instrument” while the lower half of the body remains immobile. Beyond its etymology, ’aqwaqwam is a generic term that covers chants accompanied by instruments and movements. The instruments used are the sistrum, the drum and the prayer stick, which provide purely rhythmic accompaniment. Mäqwamøya, or prayer stick, is an Amharic term with the same etymology as the word ’aqwaqwam. It serves as a support for the cantors who remain standing throughout the ceremonies. Holding it is part of the noble appearance sought for the ’aqwaqwam services. It is made of wood with a head of ivory, wood or metal – iron, copper, silver or gold –, which represents, with its horn shapes, the head of a lamb, the symbol of Christ. The overall shape of the mäqwamøya evokes Christ’s Cross. This is the only instrument allowed during Lent. The sistrum, or ñänañøl, has a wood, horn or metal handle topped by a trapezoidal frame made of ornately worked iron, copper, silver or gold. Two thin metal bars horizontally connect the two lateral uprights; they each support metal loops or squares which strike each other and bump against the sides of the trapezoid when the cantors shake the ñänañøl. There are five small metal loops or squares representing the five mysteries of the Ethiopian orthodox religion: the Holy Trinity, the Holy Incarnation, the Holy Baptism, the Holy Eucharist and the Holy Resurrection. Each cantor holds a ñänañøl in his right hand and moves it back and forth. According to some informants, the sound of the ñänañøl symbolizes the sound of the wings of the seraphim and cherubim that Saint Yæred heard in heaven. The symbolism attached to the instruments often seems to be a later interpretation however: the Ethiopians interpret the shape and the sonority of the sistrum from a Christian standpoint, although the instrument existed in Egypt at the time of the pharaohs 

       The kabaro is a membranophone. It is a conical wooden drum with two cowhide membranes. It is wrapped in a cloth covered with strips of cowhide which tie the two membranes together and hold them against the body of the drum. The small membrane is struck with the left hand (bare handed), the large one with the right hand. There are two playing positions: sitting or standing. The number of players varies as a function of the space in the church, the ideal number being two. The ’aqwaqwam is sung during festive services: annual and monthly celebrations and on Sundays. Outside of these occasions, i.e. outside of ’aqwaqwam, the chants are a cappella,
with no movements and no instrumental accompaniment. The cantors (mazamrÄn) take places according to their hierarchy in a space reserved for them within the church, the qøne mæÉølet.



       Only men are allowed to perform the services. They are dressed in white. Some are professionals, others are students of liturgical chanting (see diagram next page). The ’aqwaqwam takes the form of chants that can be antiphons (’angargæri, ’øsma la‘ælam…), poems (malk) or improvised texts (qøne). Depending on the particular celebration, the ’angargæri type antiphon, for example, may have a different text but with formal and musical constants. The musical principle of ’aqwaqwam is as follows: the cantors sing a given text in several successive versions that correspond to the same number of musical categories. The melody, rhythm, instrumental accompaniment and gestures vary from one category to another. While the various versions of a given malk, for example, are related, the links to be found are more those between two identical musical categories from two different malk. There are seven categories: zømame, qum ñänañøl, märägd, óøfat, wäräb, ’amälaläs and ÜäbÜäbo. Not all of the chants are sung in the seven versions, for some there are only two or four… 



       The recordings illustrate each of these categories at least once. ’Aqwaqwam is taught within churches by a master cantor known as märi geta. Each church follows a certain school of chanting, which defines, for certain pieces and certain categories, musical and movement performance elements that distinguish it from other schools. Depending on the church in which the cantor learned ’aqwaqwam, he will perform it in a certain manner, different from that of churches that follow others schools of chanting. There are four different schools of chant: taÜ bet, layø bet, sankwa and täkle. While belonging to a given school of chanting influences the musical execution of a piece, it does not modify the basic principle of ’aqwaqwam, i.e. the successive performance of several musical versions of the same text. The four schools use the same musical categories.
We have indicated below the schools to which the cantors who sing the various pieces belong.