“Tamil literature before Bharathi, and then there is Tamil literature after Bharathi,” proclaims Appaduari, Subramania Bharathi’s doting brother in law in one moving scene in the play. Never was a truer word spoken.
Mahakavi Bharathiyar, as he came to be known in his later life (alas, a rather short one, for he died when he was just 39), Bharathiyar is undoubtedly the Tamil equivalent of Shakespeare, a true watershed in Tamil literature.
His prolific writings spanned the entire gamut of literary forms. He introduced the Prose-Poetry form of expression, which to this day has not been bettered by any other writer. His passion for various social causes – women’s emancipation, equality of all religions, classes and castes, oneness of India’s peoples, and especially his love for freedom for the motherland, has inspired generations of Indians, across all sections of society, and all corners of the country.
Early in his career, he decided to wear the turban as a mark of respect for Sikhs whose indomitable spirit he greatly admired. His remarkably astute similes, his spontaneous lyrics, and his tenderness of approach to sensitive issues are legendary.
Few writers in any language can come close to his compositions extolling the love of a father for his daughter (Chinnachiru kiliye kannamma). Likewise, his poem about a naughty Lord Krishna epitomizes the love of a family for its mischievous, yet lovable son.
His song “ paayum oli nee enakku” is incomparable as a tribute to the “made for each other” philosophy. And all this in impeccable metre, each time and every time, without any contrived lyrics! This was not just genius – this was Muse in human avatar, although a cruelly short one. The mind shudders at the thought of what he would have achieved had he lived to be 70 or 80; and the heart goes heavy at this irreparable loss. But he himself would have spurned such thoughts – a man who lived life by his own rules till the end, defying the cruel English who battered him to death politically and economically, but whom he defeated with every word he wrote, every song he sang, every motivating speech he gave. In a most inspiring song (“Aaduvome, palli, paduvome”) he declared many years before his death that India had gained independence, such was his conviction and belief.
As one among the millions of fans of Bharathiyar, I could go on and on about him and his contribution to literature and society, but I started this note as a review of the bio-play “Bharathi Yaar” (“Who Was Bharathiyaar”) by SB Creations in association with Thirukkural Pasarai of Muscat, staged yesterday (20/09/2018) to a packed hall at Al Falaj Hotel in Muscat, Oman. The organisers announced at the start that the play was 2 hours long, and that there would be no interval. They promised the audience wouldn’t notice the 2 hours passing.
When the show ended, the promise was more than delivered – no one left even afterwards for a long time, such was the wholesome experience everyone was treated to. The skillful combination of theater, film backdrops, music and dances was a clever move by the producers – it certainly held the audience’s attention better than a gripping storyline alone could have. But then, the producers SBS Raman and Bharadwaj Raman, are son and grandson of the great Veena S Balachandar, a perfectionist in everything he did in his life, and those traits shine brightly through in the way the father-son duo have handled their production.
Scenes from Bharathiyar’s life have been strung together craftily, with background score made easy by the abundance of the protagonist’s own creations. The dialogues, written by Isaikkavi Ramanan, are outstanding, even when considering that Bharathiyar had made the task easy with his writings! What was even more impressive was Ramanan’s portrayal of Bharathiyar. His stature and bearing have an uncanny resemblance to the memory of Bharathiyar that generations of Tamilians carry (credit equally belongs to the make up artiste). He was ably supported by Dharma Raman playing Bharathiyar’s wife, and the famous classical musician Vijay Siva with his role as the self-appointed help of the family.
While the regular cast were totally at ease with their lines and histrionics, the many local artistes who chipped in with small but significant roles did remarkably well for themselves. Notable among these were Venkatramani, Savithri, Sundaresan, and Govindarajan, Muscat’s own regulars in plays and musicals. Of the original cast, special mention needs to be made of the young girl who played Yadugiri, Bharathiyar’s adopted daughter. Her portrayal of Darupadi in the “Panchali Sabadam” scene, enhanced by some intuitive lighting, gave me goosebumps.
The abundant talent of the visitors from Chennai was clear in the concise introductions, the genuine thanksgiving by SBS Raman, and the unique tribute to His Majesty Sultan Qaboos by Ramanan. Oman’s proud expats make it a point to express their gratitude to the country’s ruler at each and every function, something they do out of true love and admiration for perhaps the world’s greatest and most benevolent ruler today; but Ramanan raised the bar very high with his honey sweet Tamil, and with his allusion to Bharathiyar’s love for Arabic language and Islam – an aspect of the Mahakavi’s life I learnt yesterday.
I only wish the producers had enough finances to make better sets, better and less intrusive microphones for the artistes, and a stricter sense of discipline backstage. But for these very passable flaws, this was one unforgettable experience. I emerged from the hall somewhat of an emotional wreck, and I bet I was not the only one to have felt so happily drained. This is a bio-play not to be missed by any patriotic Indian. And if you love Tamil, this is a feast nonparallel. Full marks to dear Sundar Kaleewaran for his single-minded devotion in bringing this epic play to Muscat.
It is a common complaint that fine Indian brains get drained off to America. Probably true. But Sandeep Narayan’s concert on 28th April at the Sri Krishna Temple in Muscat, Oman, was an outstanding, and very satisfying, example of the reverse.
Nadopasana Muscat, in its mere second year of existence, arranged this demonstration of how an American born, American educated young Indian has returned home to India to pursue his passion for music. And how passionate his music was!
The temple hall reverberated to some pristine Carnatic Classical Music for over three hours, drenching the sizeable audience with music that was all at once traditional and original.
Sandeep stuck to the traditional format, and yet he sang soulfully in a style that could (should) soon be referred to as Sandeep Bani. There was no blind imitation of his illustrious Gurus, but a clear demonstration of his having imbibed the essence of their musical wisdom.
Sandeep started his concert by paying tribute to his first Guru, the famous Sri Calcutta Krishnamoorthy, with a varnam in Kathanakuthoohalam. He mentioned that he started learning from the great teacher at the age of 11, adding that his main interest was to escape school! But once smitten, he rapidly discovered the treasure he was introduced to, and has now staked claim to its legacy. He later honed his skills under the redoubtable Sangeetha Kalanidhi Sanjay Subrahmanyam, a trail blazer himself. In his subtle, yet appropriate use of brigas, Sandeep constantly reminded the listener of Sanjay’s tutelage.
His choice of keertanas for the concert was impressive. Behind him on the stage was the banner of Nadopasana Muscat, featuring the giants of Carnatic music. He sang compositions of them all, showing a keen presence of mind. Not only that. He had gently inquired about the local rasikas, this being his maiden trip to Oman. And made it a point to sing in all four major South Indian languages, besides, of course, Sanskrit, the favorite of many vaggeyakaras.
Giving center stage to the greatest of them all, Tyagaraja, he chose his masterpiece Upacharamulanu in Bhairavi; a detailed Santhana Gopala Krishnam Upasmahe by Dikshitar, which would have gladdened the celestial Maharajapuram Santhanam, had we been fortunate to still have him terrestrial. In this piece, he took up for niraval the usual phrase “Sri Rukmini Satybhama sametham”, which refers to the two wives of Lord Krishna.
Listening to the pure combination of laya and melody it crossed my mind that never before had bigamy, even by a God, sound so melodious! He remembered to honor the memory of one of 20th century’s great composers, Ambujam Krishna, with her composition in Ranjani. Every piece that preceded or followed these, deserves to be praised. But I will simply provide the full list below for the reader to conjure up the magic we the lucky ones in the hall experienced.
Any concert is only as successful as its teamwork. Sandeep was truly lucky. He had the brilliant H N Bhaskar on the violin, a complete disciple of the great king of melody, Sri MS Gopalakrishnan. Bhaskar’s delineation of ragas, and his rejoinders to Sandeep’s brigas and swarams, reminded this writer of the genius of MSG. I have no doubt we will continue to experience the MSG effect for as long as Bhaskar wields the violin and the bow. On the mridangam, the last minute entrant, local lad Nandagopal, sent clear signals that he ought to be the first choice for percussion accompaniment, not a substitute. The audience gave its affirmation with thunderous applause after his thani avarthanam.
Oh, Sandeep endeared himself to the audience not just with his melodious voice and musical acumen. He communicated most effectively with the audience with well-chosen comments and anecdotes about the kritis – an increasingly common trait among today’s generation of musicians. May they flourish and prosper!
Perched on a stool center stage with a cloth covered table to his left upon which rests a bottle of water and a glass of pale orange liquid while light glints off bracelets, rings and an earring as he smooths back long curling locks and an equally long goatee, he waits. He cuts a fine figure in a sleek grey suit and a snowy white shirt as he pauses to let the crowd settle. There’s a brief moment of anticipation as we wait like the eager, greedy souls we all know we are. We wait for him to cajole us, romance us and entrance us with a voice that’s equal parts ferocious and aches of a thousand sorrows. That voice belongs to El Cigala.
Stepping away from his familiar flamenco fare, Diego El Cigala’s current salsa project and songbook from Indestructible takes fans on musical landscape from El Cigala’s native Spain to his adoptive home in the Dominican Republic to Puerto Rico, Cuba and Colombia, garnering a whole new enthusiastic fan base.
Backed by a razor-sharp salsa group that includes pianist Jaime Calabuch, trumpeters Cristian David Muñoz and Edison Muñoz, trombonists Richard Stella and Bernardo Aguirre, percussionist Denilson Ibarguen, timbalero Diego Mayorga, bassist Julio Valdes and backing vocalists Diego Galindo and Andres Gonzales, El Cigala takes fans through salsa favorites, emotive ballads and a few more intimate songs with only piano to accompany El Cigala’s roughed over vocals.
Tapping, clapping and finger snapping his way through the Duke Performances Saturday, March 31st concert at Durham’s Carolina Theatre, El Cigala and band had the joint jumping. Fans get doses of “Moreno Soy,” “Indestructible,” “Hacha y Machete” and “El Raton,” as well as some nicely done romantic songs, but I think the more intimate songs with just pianist were perhaps my favorite bits and those places where El Cigala’s voice really comes through in fine flamenco jazz fashion. But then again it’s El Cigala and any song is worth the price.
For six days in a row, Duke Performances presented a series of concerts last week called Black Atlantic. The program brought to Durham, North Carolina, superb examples of African music and artists from the African diaspora. Duke Performances staged the concerts at two venues outside of Duke University to bring the music closer to the community: Motorco Music Hall and the Carolina Theatre.
The first Black Atlantic concert took place on Monday, March 26th, at Motorco. It featured traditional bachata artist Joan Soriano from the Dominican Republic. It was unmistakably a seductive dance event, with various dance instructors and practitioners enjoying and dancing to Soriano’s songs. A sizable group of Dominicans and other Latin Americans joined the party.
The second performance, on Tuesday, March 27th presented acclaimed Haitian vocalist Emeline Michel at Motorco. Her style combines jazz and pop and her drummer incorporated addictive Haitian beats.
Ned Sublette, a well-known American composer, musician, record producer, musicologist, author and founder of Qbadisc, who attended the first concerts, said: “On the second night of the festival the super-sharp, utterly genuine Emeline Michel, freshly arrived from Haiti, played with a tight, professional 4-piece (including guitarist Dominic James) and an internationalized personal vision rooted in her home town of Gonaïves, with an overlay of music study in Detroit and a breadth of experience in various world cities. I’ve heard her music from her first album going forward, but I’d never had the chance to meet her; what a thrill. The Haitian public in North Carolina brought their shot of love to the room.”
The concert on Wednesday, March 28th, featured Betsayda Machado and La Parranda El Clavo from Venezuela in the packed-out Motorco Music Hall. This Afro-Venezuelan ensemble of singers, drummers and dancers brought Venezuelan pride to a large group of compatriots who attended the event. Durham-based Venezuelan author and actor Miguel Chirinos provided details about the ensemble: “This group is originally from a town called El Clavo, Miranda State in northwestern Venezuela. Their music is based on percussion, especially the Barlovento drums; it’s typical music from the coastal towns of the country.
Talking with Betsayda, she told me that they have been making music for over 30 years and the music is the accompaniment during the processions of San Juan Bautista [Saint John the Baptist], patron of the Afro-Venezuelan community. In addition to participating in the different religious festivities, they had the opportunity to record their first CD, which includes their main compositions and which they recorded “under a mango tree”. They are also making a documentary where they will tell the story of the town El Clavo, its people and its music!”
Ned Sublette articulated the following: “I expected to enjoy it, but didn’t know how rave-about-it good it would turn out to be.
Machado is a strong frontwoman, and the ensemble is first-rate. Their well-composed show was a model of how to work with traditional acoustic instruments in a percussion-based concert setting. Carrying a lot of instruments around on tour is troublesome and expensive, but they did it. This show included an Afro-Venezuelan instrument, the quitiplas [a set of bamboo sticks played vertically], that you never get to hear outside of Venezuela, as well as the furro (or furruco, a friction drum) energetically holding down the bass, along with a variety of drums. The voices of the group – five men and three women, all beautifully dressed – authoritatively affirmed melodies in well-tuned multi-part harmony, in hypnotic countertime with the drums, giving the group its own polyrhythmic texture. The longer it went on, the more the room got caught up in it.
Bad-ass Durham conguera Beverly Botsford got up with them for a hot minute, and that sounded good to me, too. It was all so compelling I couldn’t be bothered to go back to the bar to refill my delicious pint of Bell’s Porter when it ran out 20 minutes into the set.”
The fourth concert of the series, on Thursday, March 29th at Motorco, presented three of Mali’s finest musicians. Three jelis (griots) from well-known families displayed virtuosity and charm to a full house.
Chapel Hill-based producer and singer Bob Haddad, founder of the Music of the World label said: “Trio Da Kali is an extraordinary group of griot musicians from Mali. Fode Lassana Diabate plays his balafon (wooden xylophone) in the most fluid of ways; a true virtuoso. Mamadou Kouyate’s bass ngoni (West African lute) is rhythmic, percussive and entrancing, and Hawa Kasse Mady Diabate is the most accomplished female griot vocalist in recent years. Her placement of notes, the way she shapes her improvisations, and the way she quavers her voice, are truly outstanding. Together, these three musicians create a sound that is inspiring, evocative, mesmerizing and uplifting.”
The last concert at the Motorco venue, on Friday, March 30th, highlighted the music of the Garifuna community. In this case, it was the best known Garifuna artist at this time, Aurelio Martinez, from Honduras. He delivered an exciting set of songs promoting peace and rights for the Garifuna people.
The final Black Atlantic show took place on Saturday, March 31st at a much larger venue, the Carolina Theatre in downtown Durham. Flamenco vocalist Diego El Cigala presented his latest project, a collaboration with salsa musicians. Soleir Gordon-Shaefer, host and producer of La Tertulia con Solangel on WHUP in Hillsborough said: “He’s one of my favorites. I totally enjoyed the concert, it was more than I expected since he not only promoted his Indestructible CD, but also sang other songs that were requested. The performance of the chorus and the musicians was tremendous, especially the pianist. It was a magical night with the audience’s euphoria.”
Aaron Greenwald, executive director of Duke Performances, revealed to World Music Central that the intention is to continue the Black Atlantic series next year. We are already looking forward to more of this superb series.
Saint Tyagaraja strode the field of Carnatic music as a colossus. While there is no way of establishing how many kritis he actually composed (estimates vary from 6000 to 24000, but less than a 1000 are extant), there is no doubt about the extraordinary influence he had on the development of Carnatic music practice.
T V Varadarajan and his devoted team have put together important and interesting events from the saint composer’s life in the form of an eponymous musical play. It is creditable that a play lasting over two hours manages to keep the audience glued to their seats. This was demonstrated by TVV’s team, for the 109th and 110th times, at the Krishna Temple in Muscat on 11th and 12th of January 2018.
Tyagaraja (1767 – 1847) lived in South India in times when the Bhakti movement was in full swing. Kings and commoners alike believed in a Supreme Being and lived their lives in accordance with the tenets of Sanathana Dharma. For Tyagaraja, the Supreme Being was Lord Rama, in the form of a vigraha (statue) in his prayer hall. There was no room for anything else in Tyagaraja’s life.
Ascetic to the core, indifferent to the possibilities of encashing his talent with the local rulers, he lived as if in a trance, truly believing in his Rama, unshakable in his belief that He would provide deliverance from the mundane existence on earth. Naturally, this led to conflicts with his own kith and kin, who were more of a materialistic bent. All this and more from the saint composer’s simple yet event filled life were shown on stage with remarkable clarity by Varadarajan’s team. There was no hint of unnecessary dramatization, no meaningless exaggeration or populist twists.
The entire cast demonstrated their total commitment to the play – this was not a performance for earning kudos for them – this was duty fulfilled, time and again, commemorating the great soul whose story they felt honored to depict on stage. Varadarajan lives the part of Tyagaraja in every syllable, every move, every muscle and sinew. His portrayal of Tyagaraja’s anguish when he finds his beloved Rama taken away from him had many in the audience wiping away tears. That he continued in the bard’s garb during the presentations after the play, was ample evidence of his total devotion to the storyline. Indeed, he said in his thanksgiving speech that his team had decided not to dilute their commitment by doing other plays while engaged in this labor of love.
Every single character was portrayed by the artistes with utmost professionalism. The timing and lip sync of the various singers was so accurate, it was difficult to believe they were not actually singing one beautiful composition after another. Every actor on stage was alive and involved, adding value to emotions conveyed by some superlative dialogues. And the genius of Bombay Jayasree Ramnath shines right through the play in the lay out of the music and the choice of kritis.
Everything, from the selection of the songs to the extent of its portrayal was just apt. She along with other singers (OS Arun, Kunnankudi Balamuralikrishna, Vignesh Ishwar, and others), have done a remarkable job of providing the necessary background music.
There have been movies made – very well made indeed – on the saint composer’s life in the past. But to do it more than a hundred times on stage calls for a level of devotion that can only come from a team committed to the cause. This writer came away drained – and extremely contented – from the experience. The organizing team, comprising of Venkatesh, Savithri Raghu, and others deserve whole hearted thanks for their wonderful Pongal gift to the discerning Muscat audience.
Lincoln Center’s White Light Festival Presentation
Lincoln Center’s White Light Festival treated New York to a spectacular performance of the 7th century classic Arabic Bedouin tale of impossible love, “Layla and Majnun,” October 26-28. There are numerous secular and mystical versions of the legend all over the world, once described by Lord Byron as “the Romeo and Juliet of the East.” Over centuries, two key poets in world literature popularized the story throughout Central Asia, the Middle East, and beyond. The story has become renowned and celebrated in the history of literature, visual arts, cinema, and music in many diverse cultures.
The 12th century Persian poet, Nizami Ganjavi, whose epic poem of close to 5000 distichs rends the heart with the immense agony and longing suffered by Layla and Majnun, the two hapless protagonist lovers in the story 1. Their union is forbidden by their parents due to the all-consuming love madness of Majnun (meaning “possessed”). Nizami’s version eventually influenced the 16th century Azerbaijani poet Muhammad Fuzuli’s version. In turn, the Azerbaijani composer, Uzeyir Hajibeyov, borrowed Fuzuli’s work to create the Middle East’s first opera that premiered in Baku in 1908. Considered a national treasure in Azerbaijan, the 3½ hour long opera is still performed at the Azerbaijan State Opera and Ballet Theater every year as the season-opener.
Through collaboration between the Mark Morris Dance Group, the Silk Road Ensemble, the late British artist, Howard Hodgkin, and Azerbaijan’s famed singers Alim Qasimov in the role of Majnun, and his protege daughter, Fargana Qasimova as Layla, Lincoln Center’s presentation was a finely wrought synthesis of the theme story in music, dance, and visual art.
Intense and fast-paced, the performance is based on Hajibeyli’s opera score and the libretto on Fuzuli’s poem, Leyli and Majnun. Lasting just over 65 minutes, the original opera has been transformed into a chamber piece as a suite arrangement in 6 parts. It opens with a prelude medley of traditional Azerbaijani love songs, sung by Kamila Nabiyeva and Miralam Miralamov who play frame drums, while accompanied by players of kamancheh spike fiddle and tar lute. As an overture, the introduction foretells the passion, despair, and unbearable pain to come. They set the tone for the complexity of the drama to unfold, the desperate yearning by two separated souls in quest of love and union with each other.
The actual performance condenses the story’s many episodes into 5 acts: Love and Separation, The Parents’ Disapproval, Sorrow and Despair, Layla’s Unwanted Wedding, and The Lovers’ Demise. 16 dancers stylistically fuse ballet, Azerbaijani folk dance, and Sufi dervish whirling over tiered stage levels. They enact the sequence of dramatic episodes against a screened abstract painting of vibrant green and red giant expressionist brush strokes created by the artist Howard Hodgkin.
The music is glorious and the dramatic binding force. Flashes and passages of western classical modalities enhance the foundation of Azerbaijani classical music, the mugham genre. In Lincoln Center’s program notes, Azerbaijani ethnomusicologist Aida Huseynova, notes,
Mugham is a branch of the large maqam tradition cultivated in the Middle East and Central Asia. An improvised modal music, mugham historically has been performed by a mugham trio that consists of a singer playing gaval (frame drum) and two instrumentalists playing tar (lute) and kamancheh (spike fiddle). Mugham remains a precious part of the traditional music heritage of Azerbaijan. Since the early 20th century, mugham also has become the main source of creative inspiration and experimentation for Azerbaijani composers…. In 2003, UNESCO recognized Azerbaijani mugham as a Masterpiece of the Oral and Intangible Heritage of Humanity 2.
In concert with the featured star vocalists, Alim Qasimov and Fargana Qasimova, seated on a low dais center stage,10 musicians expand the traditional mugham trio formation. On a diverse instrumental mix of kamancheh, tar, shakuhachi, pipa, hand percussion, two violins, viola, cello, and bass – they are true to the Silk Road Ensemble vision of global cultural cross-pollination and musical dialogue. Theirs is a grand symphonic expression of the story, illuminated by rapidly changing passages of pathos, glints of joy in hope, sorrow. Theirs too is delicacy and elegant refinement.
To hear the opening strains by the string musicians is to be transported to a realm of contemplation of the soul. They tug at your heart, gently. With a shift in tempo, all musicians join in, allegretto, and with urgency. The symphony swells, bearing the powerful melismatic wails of Majnun. Layla begins to lament, sob, and weep. The dancers whirl, swoop, and leap in rhythmic counterpoint movement with the orchestration. So begins the impassioned, doomed dialogue between Majnun and Layla, musically alternating with instrumental passages.
Although on one level this is a tragic secular story of unrequited love, the entire performance narrative carries mystical overtones of Sufism. Sufis have long interpreted the love story as a reflection of love for God. In allegory, Majnun symbolizes the Human Spirit longing for the Beloved or Layla as Divine Beauty.
Majnun strives to realize “perfect love” in Layla, a love that transcends sensual contact with the beloved, a love that is free from selfish intentions, lust, and earthly desires. Precisely for this reason, many commentators have interpreted Nezami’s Laili and Majnun as a Sufi (Islamic mystical) allegorical narrative, where the lover seeks ultimate union with, as well as annihilation in, the Beloved (i.e. the Divine or the Truth). Majnun’s harsh life in the desert, then, has been compared to the ascetic life of Muslim mystics who rejected earthly pleasures and renounced worldly affinities 3.
There is also deeper meaning in the Azerbaijani mugham itself. The musical experience is meant to bring about a transformation of consciousness. Aida Huseynova has commented: “Mugham is about a catharsis. You go through suffering and you purify your soul. You come to some new phase of your development as a human being. And this is the main meaning, spiritual and philosophical, of mugham. Mugham is just not music, it’s a philosophy 4.”
A universal epiphany occurs in the ending death of Layla and Majnun – their ultimate union with the Beloved Divine. Like a jewel, the facets of the performance still shine bright in memory. I still haven’t decided if I felt that the performance as a suite composition could have been longer or whether I wished to be caught in its spell for just a few more minutes.
In the notification in these columns about Ranjani-Gayatri’s upcoming concert in Muscat, I had predicted it would be a grand affair. An easy way to score a point as a clairvoyant, since their concerts are always grand! More than 800 people had a sublime experience, not one of them choosing to go – even after the concert! The organizers had to practically hustle the sisters away from the hall for some much needed dinner!
I have made a another prediction about Ranjani and Gayatri (R-G): that they will be the torch bearers for the restructuring of the Carnatic Music concert pattern – something their illustrious predecessor, Sri Ariyakkudi Ramanuja Iyengar, did many decades ago. At a time where incredibly silly things are being tried in the name of innovation, R-G sisters are sticking to a format that all at once respects the basic tenets of the grandest of India’s music traditions, yet gives them ample room for experimentation. It is their ability to exercise freedom with a sense of discipline and reverence to our divine musical heritage that gives me the courage to say that their pattern will be the one in vogue in the coming decades.
They stuck to their formula yesterday – a crisp Abhogi varnam (although I must confess I was hoping to hear some kalpana swarams a-la the great GNB, another master innovator within traditions), a crisp Kedaram (Swati Tirunal’s Paramananda Natana) then a Rangapura Vihara in Brindavana Saranga (a special treat for the Indian Ambassador, as the composition is in Sanskrit, and the raga is common to both Hindustani and Carnatic systems); a detailed Todi (Tyagaraja’s Raju vedala) was followed by a composition in Dwijavanti (payorasi bhale). This kriti is by Smt Kalyani Varadarajan, whose wonderful compositions are gaining popularity amongst the top performers because of their intellectual appeal.
Then came an elaborate alapana in Mohanam as a preface to the ever popular “kapaali” by Papanasam Sivan. This was followed by a scintillating thani avarthanam by Manoj Siva, who drew a massive applause for his efforts. By now, the audience was totally mesmerized.
In keeping with their charming ability to connect with the audience, they announced the details of the compositions they sang. After a melodious Nasikabhushani (Tyagaraja’s Maravairi ramani) they took up the main item of the concert: a Ragam-Tanam-Pallavi (RTP for short), a unique feature of Carnatic music. Ranjani and Gayatri, known for their sensitive handling of both heavy and off beat ragas, chose to treat the audience to an RTP in beautiful Hamsanandi. Every shade, every hue of this pleasant raga was brought out in consummate detail by both sisters – the transition from one to the other in mid phrase was so aesthetic, it drew repeated applause.
But this was nothing compared to the garland of ragas they weaved at the end – the ragamalika – composed of Nattai, Reethigaula, Hamir Kalyani and Sindhubhiaravi. Ranjani’s handling of Hamir kalyani once again underscored the in-depth knowledge of ragas derived from the north. The last, most deservingly referred to as the queen of ragas, was handled brilliantly by Gayatri – she was so engrossed, she could have gone on for an hour elaborating the raga. Sampath’s violin was sweet and soothing to the ears, and his repartee to each of the sisters’ volleys was remarkable. The audience’s joy was boundless at the end of the piece – no one seemed in any hurry to stop clapping! Then followed the “thukkadas”. The term may be translated to mean tidbits, but in their melodic intent, they were as weighty as the major kritis preceding them. There was a viruttam in karaharapriya, saveri and a delectable Maand, then Purandara dasa’s Narayana nine in Suddha dhanyasi, and a lilting bhajan in Khamaj (payoji meine ram rattan dhan payo). The finale was the much awaited abhang that the sisters are especially well known for – they chose Bhoota mothe in Chandrakauns, made extremely enjoyable by Gayatri’s explanation of the lyrics up front.
The true hallmark of a great artiste is their ability to deliver in the presence of adversity. A Tendulkar or a Roger Federer doesn’t get perturbed by the dryness of the pitch or the slippery court. They give of their best to the fans. In what could be mildly put as audio adversity, Ranjani and Gayatri delivered ace after ace, cover drive after cover drive, each one more pleasing to the senses than the other. Within minutes of the concert being over, accolades galore were clogging the whatsapp messages of all the organizers. This was Nadopasana’s 4th concert of the year, but quite easily the concert of a lifetime.
The annual Rainforest World Music Festival (RWMF) in Kuching, Sarawak (Malaysia) featured a special lineup of performances, workshops and cultural activities on the occasion of its 20th anniversary. The scenic Sarawak Cultural Village, located between Mount Santubong and the South China Sea, hosted the performances on two outdoor stages and one indoor theatre.
The 2017 lineup of 22 international and 5 local groups included Abavuki (South Africa), Achanak (UK/India), Ba Cissoko (Guinea), Belem (Belgium), Bitori (Cape Verde), Calan (Wales), Cimarron (Colombia), Dom Flemons (US), Hanggai (China), Huw Williams (Wales), Kelele (South Africa), O Tahiti E (Tahiti), Okra Playground (Finland), Pareaso (Korea), Radio Cos (Spain), Romengo (Hungary), Saing Waing Orchestra (Myanmar), Spiro (UK), Svara Samsara (Indonesia), Taiwu Ancient Ballads Troupe (Taiwan), The Chipolatas (UK/Australia), and The Paradise Bangkok Molam International Band (Thailand).
The Malaysian lineup featured Ilu Leto, At Adau, Lan E Tuyang and Sekolah Seni Malaysia Sarawak from Sarawak, as well as Maliao Maliao Dance Troupe from Malacca.
Before the festival, some of the bands held preview concerts in local pubs and cafes, such as the Culture Club in downtown Kuching. Two bands – Romengo (Hungarian gypsy group) and O Tahiti E (percussion-dance troupe from Haiti) – gave the audience a tantalising taste of what was to come during their workshops and performances in the coming days.
In keeping with its usual tradition, the Sarawak Tourism Board also had a tree-planting ceremony the day before the festival. Members of the media and some performers together planted about 200 mangrove saplings at the Kuching Wetland National Park.
The stage was also being set for the festival workshops to follow, on yoga, meditation, tai-chi and martial arts. The festival had a crafts bazaar and food court as other highlights, along with stalls on aromatherapy and environmental recycling.
The morning media meet each day was followed by an afternoon of indoor performances and jam sessions. The indoor theatre performances on Day One kicked off with Pareaso (South Korea), followed by Huw Williams (Wales) and Lan E Tuyang (Malaysia).
The four youthful musicians of Pareaso featured traditional music from Ulsan, Korea, with instruments such as daegeum, geomongo, saenghwang, janggu, and gayageum. Huw Williams showcased clog dancing along with trademark Welsh wit and humour while playing along on guitar. Lan E Tuyang featured three sape masters of Sarawak from the Kayan and Kenyah communities: Mathew Ngau Jau, Salomon Gau and Jimpau Balan. They also showcased the nose flute, along with traditional dance moves.
Each afternoon ended with an outdoor drum circle facilitated by Malaysia’s 1Drum, followed by night-time performances on two adjacent stages set in the picturesque rainforest. Traditional ceremonies to bless the festival were conducted by local cultural groups and musicians.
The six-member all-women band Ilu Leto from Sarawak, Malaysia kicked off the outdoor performances on Day One. The group, anchored by Alena Murang, keeps alive the traditional music of the Iban, Kelabit and Kenyah tribes while also challenging other customs (the sape is usually not played by women).
Okra Playground from Finland then delivered a hypnotic set of electro-folk. They featured ancient instruments like the kantele and bowed lyre (jouhikko), along with solid grooves by bassist Sami Kujala – a perfect foundation for the three female vocalists (Päivi Hirvonen, Maija Kauhanen, Essi Muikku). Their debut album, Turmio was released in 2015.
The adrenaline picked up with gypsy music by Romengo from Hungary, who played a rousing set of danceable numbers along with ballads (I also caught their performance last year at the Forde Festival 2016 in Norway). Vocalist Mónika Lakatos has won a range of awards including the Parallel Cultures award; she was joined on stage by singer Veronika Harcsa for soaring duets. The group’s first album is titled Kétháné, and the talented lineup includes Mihály “Mazsi” Rostás (guitars), Misi Kovács (violin), János “Guszti” Lakatos (oral bass, tin can), and Tibor Tibi Balogh (percussion).
The next group was pure percussive explosion: Svara Samsara from Indonesia. The quintet is inspired by the work of legendary Indonesian drummer Innisisri, and showcased a range of traditional instruments in contemporary styles. The high-energy poly-rhythms and call-and-response segments drew loud applause from the audience. The group is based in the Rumah Kahanan art space, and features instruments such as talempong, sarunai, taganing, hadrah, kancil, and kendang drums. Their first album was released last year.
Bhangra with a touch of bass and drums was featured by the UK-based band Achanak, whose members are of Punjabi origin. The group has released seven albums and has toured extensively.
An absolutely outstanding band on Day One was Abavuki from Capetown, South Africa. The group’s name means ‘Wake up, early birds!’ in the Xhosa language. South African rhythms blended with kwaito, samba and jazz, and the multi-instrumentalists wowed the audience with their prowess on a wide range of percussion (especially Mkhokheli Masala, Thulani Mtyi and Thando Sishuba).
Founded in 2001, the band showed their years of experience and expertise with a superb set of high-energy afro-beat music and dance, blending everything from marimba to a brass section. Their albums include Decade and African Rhythms.
The indoor performances on Day Two were kicked off by the Sang Waing Orchestra from Myanmar, playing a set of Burmese folk music. The musicians from Yangon and Mandalay performed on a range of traditional instruments, including saung (Burmese harp), clappers, cymbals, gongs, short drums and oboe.
Grammy Award-winner Dom Flemons featured a set of American roots, ragtime, blues, folk, and spirituals. The singer-songwriter and slam poet’s most recent album is Prospect Hill; Dom is also the co-founder of the Carolina Chocolate Drops, an African-American string band.
English folk band Spiro wrapped up the indoor performances. Violin, mandolin and electronic sounds mixed together with the lineup of Jane Harbour, Alex Vann (drums), Jon Hunt (guitar), and Jason Sparkes (accordion). Their albums include Pole Star, Lightbox and Kaleidophonica.
The talented young band At Adau from Kuching kicked off the outdoor performances, with an experimental blend of Sarawak sound with world music. They featured Borneo sounds of the sape and the perutong, along with congas and djembe. Their first album is titled Journey, with the lineup of Ezra Tekola (sape), Jackson Lian Ngau (zither, drums), Meldrick Bob Udos (cajon), Ju Hyun Lee (conga), Alfonso McKenzie (bass), Cerdic Riseng (guitar) and Luke Wrender David (sape, guitar).
The most beloved band of the festival took the stage next: O Tahiti E, a sizzling percussion and dance troupe from Tahiti, who had already wowed the audience through three afternoon workshop sessions. Founded in 1986 by choreographer Marguerite Lai, they showcased spectacular costumes and sensual dance moves. The youthful dancers roused up so much energy that the heavens opened up with thundershowers at the end of their set!
The rain would continue through the next performances, reducing the lawns to a mudbath, but the hardy festival-goers were well prepared. Spain’s Radio Cos entertained them with an energetic set of Galician music. The driving rhythms on pandeiro and tambourine kept the crowd on their feet, ably anchored by Xurxo Fernandes and Quique Peon. The musicians have been researching traditional music for over three decades, and the five-member band brought the pride alive for an audience half-way round the world.
The energy picked up several notches with the Inner Mongolia band Hanggai from China, with an unbelievable mix of traditional instruments and rock music. The folk-rock blend, anchored by throat singer Batubagen and vocalist Ilchi dressed in a full-length traditional coat, kept the audience engaged right through gusts of wind and rain. The band has also performed at Rosklide, Lowlands, Fuji Rock, Chicago World Music Festival, Sziget, and WOMAD.
An absolutely stellar set followed next, by Ba Cissoko and his band from Guinea. The son of the famous kora maestro M’Bady Kouyaté performed on guitar and kora, and sang in Malinke, Wolof, Pulaar and French. West African sound fused with salsa, funk and jazz, in a superb set by the five-member group. Their albums include Electric Griot Land, Djeli, Sabolan, Nimissa, and Séno.
Another amazing folk-rock band rounded up the performances of Day Two: the Paradise Bangkok Molam International Band. They played instruments and rural tunes from northeast Thailand, blended with high-energy drums and power bass. Chris Menist, Kammao Perdtanon, Maft Sai, Phusana Treeburut, Piyanart Jotikasthira and Sawai Kaewsombat played a hypnotic set showcasing the khaen (multi-reed mouth organ) and phin (string instrument).
In terms of musical highlights, most festival attendees would later agree that this was one of the best nights at any world music festival ever. The crowd stayed on their feet through the rain and thunder – and there would be more come on Day Three!
The indoor performances on Day Three kicked off with the Taiwu Ancient Ballads Troupe from Taiwan. They played the music of the Paiwan tribe from southern Taiwan. Anchored by Camake Valaule, they explained their culture and dances, and showcased instruments such as the twin-pipe nose flute.
Folk music from Belgium followed next, performed by Belem (Didier Laloy on accordion, Kathy Adam on classical cello). The indoor performances finished in fine style with the vocal harmonies of Africa, performed by Kelele from South Africa. Their members also form the band Abavuki, thus constituting an unusually creative combination and presentation of musical talent.
Their range of melodies and harmonies kept the audience spell-bound in a session of oral storytelling. Traditional instruments were also showcased, such as the mbira (finger piano), uhadi (bow instrument) and talking drum.
The outdoor performances were kicked off by the Maliao Maliao Dance Troupe from Malacca, Malaysia. They presented a blend of Portuguese and Malaysian dance.
Thunderous rains picked up again as the youthful performers of Sekolah Seni Malaysia next took to the stage. They have performed the folk dances of Sarawak at festivals across Asia and Europe, and won awards in Bulgaria, Romania and Spain.
Welsh band Calan showcased foot tapping tunes and step dancing, with the five member band reinterpreting lively as well as haunting songs. Their debut album is titled Bling, and the band has played at the Cambridge Festival, Celtic Connections, Shrewsbury Folk Festival and Whitby Folk Festival.
The most sensational band of the evening was Cimarrón from Colombia. They performed the festive dance music of joropo, with soaring melodies and catchy rhythms of the Orinoco river region combining Andalusian, indigenous South American, and African roots.
Anchored by harpist Carlos Rojas Hernandez and vocalist-dancer Ana Veydó Ordóñez, the set blended bandola, cuatro, bass, and high-energy percussion. The ‘competitive jams’ between the youthful percussionists were hilarious and drew loud applause. The group has released a number of award-winning albums, including one aptly titled Orinoco.
Indonesian percussion band Svara Samsara took to the stage again for another set, followed by the closing act: Bitori from Cape Verde, playing funana music. This raw yet infectious dance music form was banned during the Portuguese rule, but is alive and thriving now. Anchored by lead accordionist Bitori (Victor Tavares) who is now almost 80 years old, the group performed an upbeat set with Creole vocals and unique instruments such as the ferrinho (iron scraper).
The five-hour performances, accompanied by five hours of rain, culminated in an unforgettable grand finale with most of the bands from the three days of the festival coming together on stage to take their final bow. The festivities carried on with a jam at the musicians’ hotel bar, and I departed the next morning with a stack of the bands’ CDs gathered over the three days of the festival.
We already look forward to the next Rainforest World Music Festival in 2018, with its unbeatable combination of legendary bands, emerging artistes, jam sessions, interactive workshops, media meets – and a bit of occasional rain! After all, what’s a festival in the rainforest without some rain?
The Montreal International Jazz Festival, now in its 39th year, is regarded as the world’s largest jazz festival. The music line-up includes ambassadors of jazz and blues – as well as a generous dose of artistes in world music and fusion. See my writeup from the previous editions of MIJF (2016, 2015); fans of jazz and world music can check out my app ‘Oktav’ as well, a collection of witty quotes about music (available on Apple iTunes and Android).
The 2017 edition of MIJF featured artistes from Canada, USA, Mexico, Spain, Brazil, Yemen, Morocco, Algeria, Congo, Haiti, Cuba, Puerto Rico, Nigeria, Cameron, Guadeloupe and Switzerland. An estimated two million attendees flocked to the stages, spread over 10 days and two dozen venues. The long summer days of late June and early July made for perfect outdoor performances, along with ticketed indoor events.
Check out some of the highlights in this photo tour of MIJF 2017, and make sure you attend the 2018 edition!
Flavia Coelho from Brazil played for the first time at MIJF, and featured tracks from her third album, Sonho Real. Funk, forro, ragga, ska and dub fused together in a high-energy set at the indoor venue Club Soda.
Bixiga70 was another outstanding band from Brazil at MIJF. The Sao Paulo collective featured ten musicians with a combination of Afrobeat, Ethio-jazz and funk.
Gypsophilia played a joyous set of gypsy jazz blended with funk and Latin rhythms. Anchored by Adam Fines, the septet from Halifax kicked off a fine evening of music at the outdoor Club Jazz Casino stage.
Gypsy Sound System featured a broad range of gypsy music anchored by Swiss couple DJ Olga and Dr. Schnaps. The music blended Slavic salsa, electronica, and brass. The group drew loud applause for their energetic set and sheer musicianship.
The Django Festival Allstars paid tribute to the legendary gypsy guitarist Django Reinhardt. Featured artistes included Samson Schmitt, Ludovic Beier and Pierre Blanchard. Their indoor set at the Gesu venue transported gypsy swing into the 21st century.
Rosalía Refree is an outstanding vocalist from Barcelona, and was accompanied by Raül Refree on guitar for a soaring set of neo-flamenco. The youthful duo played tracks from their recent album, Los Angeles.
The Gipsy Kings, celebrated masters of flamenco, salsa, and pop fusion, have been on tour for over 25 years and show no signs of stopping. Their booming vocals and guitars had the audience on their feet clamoring for more, as the band played classic hits as well as new tracks from their album Savor Flamenco.
A-Wa was another astonishing band at MIJF, featuring three sisters from Israel: Tair, Liron and Tagel Haim. Their music featured Yemenite vocals, hip hop and electronica rhythms. Their hits include Habib Galbi (Love of My Heart).
Gabacho Maroc had an unusual lineup of eight French, Moroccan and Algerian musicians. The stage was filled with bendirs, drums, keyboards, darbukas, and jembes. The creative set fused gnawa, Afro, berber, trance, jazz and electronica, breaking new frontiers in world music and jazz.
Djmawi Africa brought a touch of Algeria to jazz, and the eight-member troupe blended gnawa, rai and reggae in their phenomenal one-hour outdoor set. The music crossed new domains of North African sound, particularly appreciated in an era of growing cross-border hostility.
Coyote Bill is a Montreal collective blending Afro-beat, jazz, funk and reggae. Their incendiary set was a perfect closing act in the indoor Metropolis venue, with hybrid beats and energetic horns.
Jazzamboka is a Montreal quintet powered by two Congolese percussionists. It brings to urban audiences the spirit of African village music (yamboka means village in Lingala, a Bantu language). Funk, rock, be-bop, soukous, and electronica brought the sounds of Central Africa to new frontiers in this outdoor set.
Afrikana Soul Sister were closing acts on two nights of MIJF 2017, with a high-powered set of electro-house. Artistes include Jean-François Lemieux on bass, Joanie Labelle and Fa Cissokho on percussion, and Djely Tapa on vocals. The quartet blended house with African musical roots, and played tracks from their latest album Mayébo.
Bokante played a spirited set of Caribbean and African music blended with jazz, thanks to the influences of Michael League (bassist-composer of Snarky Puppy) and vocalist Malika Tirolien. Malika is from Guadeloupe and is now based in Montreal. The high-energy performance drew loud applause for the percussion and vocal-bass duet with Malika and Michael.
Just Wôan is a bassist-vocalist from Cameroon, and delivered a set of jazz blended with Afro-groove. He was born in Yaunde and already has three albums to his credit. He sings in French, Bassa, Duala, and Ewondo or Creole.
Huu Bac Quintet featured a range of instruments from Vietnam and China such as dan bau (Vietnamese monocord), erhu (Chinese fiddle), and even the quena (Andean bamboo flute). Multi-instrumentalist Huu Bac did a great job of blending Asian sound with North American jazz.
Fwonte is a Haitian-born Montreal artist who blends tropical rhythms with electronica. Caribbean sounds were reinterpreted for the digital age in his one-hour set.
Ife is a collective from Puerto Rico playing ‘live electronic music’ without remixes and computers. Their indoor set celebrated Yoruba cult music and explored new frontiers in fusion.
The Villalobos Brothers featured three brothers originally from Mexico and currently based in the US. The violinists, singers, songwriters and arrangers were all over the stage in their high-energy set, and reinterpreted original folk compositions with jazz and classical music.
Music criticism does not derive from musical censorship; it is based on conventional rules. Ive Mendes performed in Krakow at a jazz festival; criticism, according to convention, is based on the fact that Ive does not sing a jazz; therefore, in accordance with the same neat convention, I assert that the organizers acted… unconventionally.
The world music scene, like many other spheres of culture and art, is created basically in one of two ways: bottom-up or top-down. The story of a typical bottom-up musician begins somewhere in the home, a school, a small town, a musical family, often poor and devoid of cultural roots; this is the story of many masters of jazz, as described in biographies and memoirs. The story of typical musicians whose careers are built top-down usually starts a little later, not in childhood but in early adulthood. Wherever a business, a manager, or ready-made material for a record appears, it’s only a question of finding someone to perform the material on stage.
About Ive Mendes, one thing can be stated with certainty: she is a typical product of the global policies of the music scene, the product of interventions by an entire staff of managers, arrangers, and other members of a “shadow cabinet” who stand proudly (not without reason!) behind her success. This time it was Kevin Armstrong, the producer of Mendes’s latest album, who was promoted to the head of this cabinet. Nothing like this is possible in the jazz field, where musicians make their choices strictly according to musical criteria, and a stage-managed career is an absolute contradiction in terms.
Ive possesses a powerfully crafted charm and grace in the visual sphere. It is precisely her superficiality that affirms the misleading conviction that she comes from Brazil, yet it is indeed difficult to perceive any connotations from the musical culture of the region from which she originated. The artist herself does not conceal her inspirations, mentioning a fairly wide range of essentially pop music styles: “… I learned that I have a natural facility for moving from bossa nova to smooth pop, drum & bass, and even alternative country. After all, I’m a farmer’s daughter.” [www.newsweek.pl]. Unfortunately, in the same breath she adds bossa nova to this eclectic mix. The problem is that even if we can (though we need not) think of smooth pop, drum & bass, or “alternative country”—whatever that is—as mere categories of arrangements, that is, for the creation of hybrid sound forms (as Ive basically has made use of these styles, though in a different way than, e.g., jazzmen do, using groovy or funk rhythms and R&B just for some kind of dance fun, likewise “ontic background” for improvisation, etc.), bossa nova itself cannot be treated so freely. Indeed, the concept of bossa nova encompasses a deeper philosophy. It is a unique combination of samba and jazz.
The self-proclaimed comparison of Ive to João Gilberto smacks—to put it politely—of immodesty. And indeed, if Ive actually had something in common with bossa nova—apart from “reciting” a few standards—it might salvage her image as an artist fit to share a stage with artists of improvisational music. This, however, is not the case. Ive, in essence, does not understand bossa nova at all.
These are not the only reasons why I state that Ive Mendes is largely a phenomenon of the modern music industry, in which vocal talent is exploited for the benefit of a mass audience. A mass audience at the Jazz Festival? This is, of course, possible, thanks to, among others, Ive. The boundaries of jazz in Poland are not clearly visible to a public which accepts a rather pop Kenny G performance, often with just as much satisfaction as it would Kenny Garret or Nigel Kennedy, and similar case with Ive Mendes vs Kurt Elling. The Polish, indeed European, and perhaps even global (in the era of globalization) mass audience, while occasionally needing to commune with elegance, is thoroughly democratic. And that is a shame, because democracy does not serve the cause of high art. Thus my criticism concerns not Ive Mendes herself, but her presence on a jazz stage.
As a vocal star, Ive obscures the musical potential of the songs with “literary” quality and linguistic content. I am not thinking here at all of the lyrics (which play a less essential role in jazz in any case) of the songs, but of her stage presence. That is, Ive greatly expands the entr’actes, I mean the never-ceasing patter between songs, which at times took the form of motivational coaching, gave the impression of being an integral part of the artistic performance, whereas the songs seemed merely to supplement her verbal tirades, which many of the ladies present in the hall received with blushes of embarrassment.
Thus, Ive’s performance consists of, first and foremost, a kind of refined dance-calling; second, songs; and, in the background, arranging and musical potential, which usually remain strictly in the realm of the potential. For Ive, music seems to be effortless; it is not an area of great concern or creativity. Sounds, for her, are primarily a matter of a fixed esthetic framework of correctness in which her emotions occur (even if they are exploited extramusically). Ive sings safely within proven registers beyond which she consistently refuses to venture, avoids improvisation (or feigns it), while the band (and after all, Ive has a live band on stage: a smooth rhythm section, violin, cello, etc.), apart from the correct performance of sometimes arduously executed arrangements, is reduced to the role of a karaoke backing track.
There is no room here for improvisation and musical freedom; Ive does not play at all with her voice, with sounds, or with rhythm in the sense of musicality (as deeply understood). Instead, her show is reminiscent of harvest festivals, but obscured by a snobbish veil of supposedly higher culture, while deprived of the vibrancy and unpretentious naturalness of country bands. Ive’s performance is so smooth that she loses, in the correctness of the performances, a whole range of expressive musical possibilities, substituting non-musical stage theatricality, whereas the songs themselves, differing very little from studio recordings, are so safe that they sound like something played on a boombox in an adjoining room. I also have the compelling impression that Ive often sings out of tune, slightly below the correct note. Perhaps this is a question of wrong stage listening monitor setup, but the effect is permanent: she sings consistently sharp.
Ive, however, has several patented theatrical devices up her sleeve to exert a narcotic effect on the emotion-seeking audience. She possesses the ability to stimulate the emotions of a large crowd with two or three stage tricks. Undoubtedly, she also possesses an original voice, with a characteristically deep, rather low, vibrating, sensual color. There is a distant similarity to Sade, and, still more distant, to Cassandra Wilson, but without their musical consciousness, personality, or charisma. Other aspects which attract attention include her stage image, exotic beauty (probably the most authentic aspect of her Brazilian heritage), outfits, mysterious gestures, movements, dances, etc. This is essentially a good recipe for the conquest of the unsophisticated heart of a standardized, democratic listener.
In Krakow, the singer performed the repertoire from her latest album, Bossa Romantica, about which she says in one of many interviews: “This is music characterized by complex chords and rhythm guitar in a free samba rhythm. I made this music in the same way that João Gilberto created bossa nova: trying to create versions of American songs in a specific way, in a Brazilian atmosphere.” [www.polskatimes.pl]. The album was supposedly created under British (Ive recently obtained British citizenship) and Brazilian influence, which Mendes often mentions (although the comparison to Gilberto is lip service as well as an exaggeration) along with the musical inspiration of smooth jazz (or rather, perhaps, smooth pop), with which the singer is also identified. These were, I believe, her intentions, but their effect can be described simply as free eclecticism. Her album is not a very good example of World Music; no matter whether it draws from Brazil, England, or “smooth,” the esthetic and artistic effect of this album was a foregone conclusion before Ive entered the studio. It betrays her superficiality, the excessive esthetization of her style, idealized romanticism, and the renunciation of harsh or folk-derived elements.
Among other songs from the album Bossa Romantica, Ive performs covers like “The Girl from Ipanema.” This performance, however, blends in with the overall character of her music, blurring in places the expressive syncopation of bossa nova which we associate even with the singing of Astrud Gilberto. Freshness, lightness, and the aforementioned unpretentiousness are also lost. Another cover, “Killing Me Softly,” is played for no apparent reason, or, as already mentioned, as a sure-fire heartbreaker, completely devoid of expression or of any ideas.
In jazz, performing standards makes some sense, if only in terms of musicians making use of familiar themes for further musical exploitation. Themes are only pretexts, or gateways to great adventures on the verge of beginning. With Ive, everything starts and ends with the theme. This would make sense, of course, if the artist proved the value of her contribution to the work, if the listener at least discovered individual hallmarks of musical expression. With Ive, this never happens. This is not another beautiful rendition, as we hear with Perry Como, Roberta Flack, or even the pop Fugees. Instead, Ive turns it into hack work, potboiler gig, potboiler gig, a number trotted out for shows like The X Factor.
Ive Mendes says that her voice works in many styles. Certainly the concert at Krakow’s ICE Arena was a good showcase of her vocal abilities and her typical stage esthetics. Her emotions are expressed primarily extramusically; they are naively feminine, romantic … which means that her repertoire appeals to the taste of many—but not to fans of jazz, improvised music, or (as widely understood) world music.
Ive Mendes deserves a much more favorable review, on the condition that we evaluate her in terms of pop music, though here I am not referring to great pop music artists such as Michael Jackson, Stevie Wonder, or female celebrities to which Mendes might be compared, such as Alicia Keys, Whitney Houston, the quasi-Latino Shakira, or even Lady Gaga. She is not in that league, but rather in a class with festivals of the Eurovision type, connoisseurs of soap operas … in Poland, Ive can also count on fans with a sentimental attachment to the old Brazilian serial feature A escrava Isaura [Isaura the Slave Girl], whose main heroine recalls Ive to mind.
In the press there are many extremely passionate positive opinions about the work of Ive Mendes; thus the present critical opinion, expressed here with the conviction of its justice, may serve as a badly-needed counterbalance in contemporary reflections on music.
Your Connection to traditional and contemporary World Music including folk, roots and various types of global fusion