Arabic music (not elsewhere classified)

http://www.negrophonic.com/words/

"saturday, the Arabesk throwdown in Bruxelles. I´ll DJ with an eastward lean and do a brief collabo with Chronomad (who´ll play Persian percussion thru guitar amps over my beats). My Istanbul point man Serhat Köksal aka 2/5 BZ is gonna blast us with a live audio-visual set. No turistik - No egzotik! Turkish lo-fi punk sampler saz psychedelia never sounded/looked so good!"

http://www.shahrokhmusic.com/oldmusic.htm

there are samples here. his album "ghoroob" ("dusk") is particularly amazing for the classic psychedelic instrumentation. his "dance mix" album has fantastic irangeles beats.

bombastic = defining characteristic of persian music!

OTOH if some of it sounds saccharine, i'd venture that it's because of cultural distance. same way asian music might sound harsh to westernized ears.

On the other hand, I've been extremely happen with some of the trad. pop Syrian things I've been buying, and I really like that (mostly solo) kanun CD by Abrahama Salman, and I definitely am going to look into a couple recent Gulfen releases. (See above.)

http://f1.pg.briefcase.yahoo.com/bc/askthegirl/lst?.dir=/Party+from+Damascus!

Maybe it's just the harem scenes in racist movies, but seldom will you hear a regional compilation at once so distant and so familiar. The Sahara is bigger than Europe, and insofar as these often nomadic artists—very few of whom I'd heard before, with only the jet-setting Tinariwen and one other on Festival in the Desert—have home bases, most hail from lands thousands of miles apart, and further off the musical map than Mali: Mauritania, Niger, Libya, the Morocco-occupied "Western Sahara." Yet except for the closer, a long poem-sermon with rosewood flute by an Algerian Berber, they share lulling chants, many by women, and a steady pulse that seems neither African nor European but "Arab," which it isn't. Although often born of political conflict, they evoke eternal things—subsistence beyond nations, a post-nuclear future, world without end amen. A

I don't think there's a generic thread for Saharan or N. African music, so I'm noting this here. This isn't my favorite type of stuff (I've been pretty underwhelemed with Tinariwen), but I like much of what I'm hearing on the audio samples. I don't know what Christgau knows (something I'm increasingly loath to underestimate), and I'm certainly no expert, but I wonder if he's wrong to back away so quickly from saying that the pulse here is Arab. I think on some tracks it is. Tadzi-Out's "Chet Féwet" sounds really close to traditional music from Kuwait, to me anyway. Just because the music isn't Arab music, doesn't mean some aspects of it are derived from the Arabs.

This has some good stuff on it, of a sort that I so far I've only previously had on cassette. 08 - Assel Abu Bakr - Aseebak is especially interesting, with lots of the typically really good, almost percussive, oud playing that typically shows up in this music, a female chorus that keeps doing this odd sort of dip (maybe this has been electronically modified somehow), and layers of percussion, and the inescapable violins.

July 27, 2005
An Iraqi-American Helps to Keep Soulful Music From Baghdad Alive
By ROBIN SHULMAN

When Amir ElSaffar sang his sad, lamenting music at an Arab-American arts center in Lower Manhattan earlier this month, people closed their eyes and mouthed the words. When he stopped, they crowded around and said how he had moved them.

"I smell the Tigris," one woman at the Alwan for the Arts center said. Others said the music made them smell Iraqi fish, feel Iraqi heat and miss Iraqi family. While his songs took the audience of Iraqi-Americans back to a Baghdad that no longer exists, Mr. ElSaffar is fighting to help make sure that the music does.

The Iraqi maqam - maqam (pronounced ma-KAHM) is the name for a musical genre and also the specific pieces in it - has been played for centuries in Baghdad coffeehouses, homes and mosques. It consists of a repertory of melodies, performed by a singer with an instrumental ensemble, that can be used in improvisations according to specific rules.

But since the 1930's Egyptian and Lebanese radio and later television have weaned Iraqis from homegrown traditions. And during the last 60 years of frequent political turmoil and war, some of the greatest maqam masters, along with other artists, have fled the country. Since the American invasion in March 2003, the fear of violence has kept many remaining musicians from performing and teaching. Today, only one person alive is known to have mastered the full repertory of 56 maqam melodies, Yeheskel Kojaman, an Iraqi musicologist, said in a telephone interview from London. Unesco has identified the Iraqi maqam as an "intangible heritage of humanity" and plans to encourage performances and training.

So when Mr. ElSaffar, an Iraqi-American jazz and classical trumpeter who lives in New York, went to Baghdad in 2002 to learn his ancestral musical tradition, he had trouble finding a maestro who would take him on. For the last two and a half years he has been traveling in Europe, studying with exiled Iraqi masters. Back in New York since May, he has formed an ensemble to perform maqam music and has taught others to play it with him.

Mr. ElSaffar, 27, does not seem like a natural crusader for Iraqi culture. He was raised in Oak Park, Ill., by an American Christian mother, a professor of Spanish literature, and an Iraqi Shiite Muslim father, a physics professor. Mr. ElSaffar, who says he does not subscribe to any particular religion, learned only a smattering of Arabic and while growing up visited Iraq just once, with his father, in 1993.

But when he won a $10,000 prize for jazz trumpet in an international competition, he said, he decided to use the money to go to Iraq and learn its music. He added that only when he began to weep at the Baghdad airport did he realize he had been starved to connect with his father's country. In Mr. ElSaffar's first weeks in Baghdad in March 2002, as he listened to a maqam and heard the pain in the singer's voice, he felt something break open inside him, he said. "It sounded like crying to me," he said, a sobbing that became singing and drew him in. He said that he had also felt an intellectual fascination for the improvisation. He learned to play a maqam on his trumpet, and soon found a teacher of joza, a fiddle made from a coconut shell and the heart tissue of a water buffalo. The other instruments in a maqam ensemble are usually the santur, a kind of dulcimer; an Arabic tabla, a goblet-shaped drum; and a riqq, a tambourine.

By June 2002, when Mr. ElSaffar returned to New York to play trumpet with Cecil Taylor, maqam music was influencing his jazz performance and he said he knew he had become obsessed. That fall, he went back to Iraq to continue studying the maqam, and stayed until the end of the year.

He said that a man in Baghdad had said to him: "Why did you come here? Are you crazy? Why don't you just go to London? The only maqam singer left who knows the entire repertory is in London. Find him." He did. For the next three years he traveled through Europe pursuing three great musicians of the maqam tradition. He took the train with a suitcase packed with a dozen maqam books, some 50 tapes, perhaps 75 CD's.

To make money, he got out his trumpet for occasional jazz gigs, and also tapped an inheritance from his mother, who had died. In Munich he went to Baher al-Regeb, among the first to notate the Iraqi maqam, and the son of the maqam musician Hajj Hashem al-Regeb. In a small city in the Netherlands he studied with a maqam singer known by her first name, Farida. But in London he found his maestro in Hamid al-Saadi, the man said to be the only one to know the entire repertory.

The teaching of the maqam is an oral tradition passed from master to student. Systems for transliterating the music in Western musical notation are just as approximate as transliterating Arabic words in English letters. Mr. ElSaffar would record his lesson with Mr. al-Saadi and then rehearse for hours from the recording, singing and playing santur on his own.

Brilliant maqam composers last established new pieces in the repertory in the 1920's, Mr. ElSaffar said. At that time, Jews were the main instrumentalists for maqam music. When most Jews left Iraq in the early 1950's, the government forced two Jewish musicians to stay behind and train two Muslims in their art, Baher al-Ragab said in a telephone interview from Munich. He said his father was one of the Muslims.

In his own search for musical greats, Mr. ElSaffar contacted musicians in Tel Aviv only to find that the old generation of Iraqi performers had died and no new one had risen in their place.

Today, the mosque is the safest repository for maqam music in Iraq, and variations of it are part of the recitation of the Koran - by both Sunnis and Shiites - including the call to prayer, mourning rituals, and celebrations of the birth of the Prophet Muhammad. But Mr. ElSaffar said he hoped that by performing, teaching and researching the maqam he can help the secular tradition of the music to thrive.

"Amir," his teacher, Mr. al-Saadi, said in a telephone interview, "is preserving the true essence of this music."

This oddly titled CD, Yatahadda Michael Jackson, also sounds promising (if full of familiar songs--and not by MJ, incidentally).

Lebanese-Egyptian singer Laure Dakkash died in Cairo; she was 88. She had a hit song in 1939, it was titled Aminti Bi-l-Lah. But the song continued to be played in Arab media. I used to do an imitation of the song because it was odd in lyrics and music. Let me sing it for you:
Aminti bi-l-laaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaah
Aminti bi-l-laaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa
Nur jamalik ayah
aya mni-l-laaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaah
Aminti bi-l-laaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaah

http://angryarab.blogspot.com/

Mohamed Iskandar needs no introduction; his long fruitful journey in his musical career made him one of the icons of Lebanese music.

We are proud to announce the release of his new album with 8 terrific brand new tracks of pure Lebanese Shaabi and folkloric music.

Iskandar Studied music and learned how to play Oud in the Conservatoire in 1984. Graduated from Layali Lebanon Program in 1988 and got the Golden Medallion for the Lebanese Shaabi Music category. Also in 1988 he released his all-time smash hit “Meen El Shaagel Balak” which was a great success and gave him huge exposure in the Middle East. (it is interesting to know that this song was written and composed by him)

During his long journey he released 15 albums with more than 140 songs and 20 video clips

the 8 tracks are great additions to the artist’s rich repertoire.. The first single is track no.3 La Tekser Bikhater Mara, which is expected to set the dance/Dabkah floors on fire. First track Hakeeni is a great opening with the outstanding Mawal in the beginning. Iskandar is famous with his perfect Mawwals as he starts most of his songs with one. Of course folkloric songs like Track 4 Ataba w Mejana and 5 Jammal are excellent Dabkah tracks which can be heard mostly in weddings.

This is a must-have album for all Lebanese Shaabi/folkloric music lovers, Dabkah lovers and Mohamed Iskandar fans which are a lot and the longevity in his musical career is a perfect proof.

http://www.mondomix.com/en/videos.php?artist_id=202&reportage_id=565

http://mattgy.net/music/

From Matt's blog on December 11th (he also posts songs):

"Last weekend I got a bunch of my friends to join in a trip up to Clichy-sous-Bois, a suburb northeast of Paris, to see a Moroccan gnawa concert by Hmida Boussou. As many of you already know, Clichy-sous-Bois was the original flashpoint for the recent riot troubles in France. The point of the trip was then two-fold: to check-out this place so badly portrayed in the media as a centre of racial hatred and burning cars, and to listen to some great live gnawa music from down in Essaouira.

As expected, Clichy-sous-Bois’ downtown turned out to be a quiet little French town much like any other Parisian suburb. That said, we weren’t in the middle of the cités but as one Clichy-sous-Bois resident put it, “this isn’t Chechnya.” It’s actually a nice little place that’s a pain in the ass to access using public transport at night. The Boussou concert was part of the ongoing Afrocolor festival in the suburbs of Paris. I’ve been busy with work, life and travel so I haven’t been able to check-out any of the other shows, but the programme is impressive and the festival is quite well-organized.

The Gnawa are a sufi Islamic brotherhood from southern Morocco (around Marrakesh and Essaouira) who use music, rhythm and dance to heal and entrance their followers. Gnawa music has become sort of trendy in Western culture this last while which is why I ask myself, isn’t track 5 on the Cowboy Bebop sountrack a gnawa song? Does anyone know anything about it? Song posted below.

Anyway, the Hmida Boussou concert was great. He’s a well-known Gnawa musician back home and if my armchair Google research is any indication he commands a far-reaching and good reputation. At the show everyone was rockin’ out to the rhythms and an entranced fan or two even hit a trance and dropped to their knees on stage. Definitely worth the RER. I picked-up his CD called Les Fils de Bambara on the way out - don’t think you can buy it in stores."

Really? What little I heard didn't sound too Algerian, but I heard very little. I'm not too interested in her.

Gnawa is good live. Well, the only performer I've seen is Hassan Hakmoun. Too bad I missed him last time he was here. (I didn't plan my day well, and then at the last minute I was trying to hail a taxi in pouring rain, while dodging homicidal Philadelphia drivers. I got so fed up with the whole thing that I just went home.)

http://www.maqam.com/cdcvr/NM-HMC1341.jpg

Layali Nour