Categories
Music

African Reggae Revolution

The following CD review was written TJ Nelson, editor and CD reviewer for World Music Central.org.

African Revolution (Indie Europe/Zoom, 2011)

I consider reggae one of those wonderfully sly genres where powerful messages are entwined with bright, feel good musical vibes. Well, Ivorian reggae singer and song writer Tiken Jah Fakoly pulls out all the stops for his latest African Revolution . Known for such recordings as Franafrique, Cours D’Histoire, L’Africain and Coup De Gueule, Mr. Fakoly has a history of fighting social injustices and oppression with his music and incendiary lyrics. Composing all but a handful of the tracks on African Revolution, Mr. Fakoly continues on his mission to change the political and social landscape all wrapped up in some delightful music.

Opening with a call to create an “intelligent revolution” on the title track “African Revolution,” Mr. Fakoly and a stellar company of musicians drenches this track with a masterful reggae blend laced with ngoni, balafon and electric ‘manding’ guitar against drums bass, guitar and percussion. Dipping into a plumy acoustic sound for “Je Dis Non” before slipping into a classic reggae sound for “Political War” with guest Nigerian singer Asa, African Revolution takes on a Malian griot sound against the meatiness of the Jamaican rhythms with the additions of kora, ngoni, soukou and balafon, making this recording extra special delicious.

Recorded in Kingston, Bamako and Paris, American Revolution’s sound beyond plush, especially on tracks like “Il Faut Se Lever” the flash of electric ‘manding’ guitar by Petit Conde on “Sinimory” or the balafon by Lassana Diabate, tama by Baba Cissoko and yabara by Mokta Kouyate on “Sors de Ma Tele.” Other gems include the breezy “Votez,” the funky coolness of “Je Ne Vieux Pa Ton Pouvoir” and the bright folk of “Laisse-Moi M’Exprimer.” Kudos go to producers Jonathan Qarmby and Kevin Backon from the Bob Marley’s Tuff Gong studio in Kingston, Jamaica because the sound and feel is rich.

African Revolution is simply stunning in its message and the pure joy of its music.

Buy the album or MP3 downloads:

For original posting: African Reggae Revolution | World Music Central.org.

Categories
Festivals Music

15th Annual World Creole Music Festival 2011

WELCOME… to fifteen years of pulsating rhythms! DOMINICA’S WORLD CREOLE MUSIC FESTIVAL sets the stage for you to make a memory and come dancing with us on the Nature Island of the Caribbean THANKS to our headline sponsor DIGICEL…the Bigger, Better Network

DOMINICA’S WORLD CREOLE MUSIC FESTIVAL created in 1997 has brought to you Creole music for fifteen years. The festival has grown to be the Caribbean region’s main avenue for exposing the various genres of popular music forms in the Creole speaking world. This mix of fusion composition laced with generous samplings of Dominica’s folk traditions, Creole cuisine, a great festival atmosphere, and the hospitality of Dominican people make it a unique celebration check out the Discover Dominica Authority’s (www.discoverdominica.com) for things to do while on island.

DOMINICA’S WORLD CREOLE MUSIC FESTIVAL brings you melodic genres rooted in harmonious fusion from the countries of the Creole-speaking world. Musical forms that have gained exposure and dominance at the festival include Cadence-lypso, Kompas, Zouk, Soukous, Bouyon, even Zydeco (from the US state of Louisiana). Here’s your chance to come on down and join us.

Musical line up this year Friday 28 – 8:30pm to 4am… Kolo Barst, Harmonik, Ali Campbell –the legendary voice of UB40, Dominica’s finest Creole artiste and band Jeff Joseph –Grammacks New Generation and Dominica’s creators of bouyon WCK!

Saturday 29 – 8:30pm to 4am Dobet Gnahoré West Africa visits Dominica, Jean-Philippe Marthély & Jocelyne Béroard bringing a taste of Zouk…a musical genre created by the famous band Kassav. THIRD WORLD…reggae ambassadors! CARIMI bringing a fresh hip cool Compas to the Windsor park Sports Stadium and the oldest Cadence kings weaving their memory spell over us…Dominica’s Midnight Groovers.

Sunday Night 30 – 4:30pm to 1am…Dominica’s Swingin’ Starz and the Calypso / Soca Monarch winners circle, Gyptian…the reggae lovers rock King of romance, Zouk Allstar Band featuring the currently hot Fanny, Jocelyne Labylle and Alex Catrin from the French islands of Martinique and Guadeloupe. Bunji Garlin and Fay-Ann Lyons bringing us party soca Trini style so make sure your shoes have plenty wear because you are going to jump right through to Dominica’s TRIPLE Kay buoyon’s young masters!

DOMINICA’S WORLD CREOLE MUSIC FESTIVAL is traditionally held on the last weekend of October and it is strongly rooted in Dominica’s Independence celebrations. Our regulars and visitors to the island have many opportunities to get an appreciation of the rich cultural attributes of ‘DOMINICA…The Nature Island’. Come for Creole in the park…stay for WCMF!

For original articles: – Da Vibes.

Categories
Music

“If chance will have me king, why, chance may crown me.”

The following article was posted by Michael Eldridge on August 14, 2011 on the site, Working for the Yankee Dollar.

MacBeth the Great (Patrick MacDonald), probably at Renaissance Ballroom, July 1947 | From the William P. Gottlieb Collection of Jazz Photos, Library of Congress

I keep coming across bits of trivia I can’t believe I haven’t stumbled upon before.  I already knew, thanks in part to Garl Jefferson, something of how calypso shared fans and venues with bebop in late 1940s Harlem.  Turns out they even shared bills.  Here’s a lovely anecdote from a famous piece previously unbeknownst to me, Paul Bacon’s “The High Priest of Bebop: The Inimitable Mr. Monk” (published originally in The Record Changer in 1949, it was reprinted in Rob Van der Bliek’s Thelonious Monk Reader):

There is, in Harlem, a monstrous barn of a dance-hall called the “Golden Gate”; quite a number of affairs are produced there every year, and the usual system is to have two alternating bands working–in the last few years the two bands have been one bop group and one Calypso band.  (There are a couple of remarkable calypso bands in New York, playing a real powerhouse music which is closer to Harlem in 1928 than Trinidad in any year.) The occasion I’m thinking of took place there in 1947…Macbeth’s calypso contingent shared the stand with a bop sextet fronted by Monk; the boppers were second in line, so, after a long set by Macbeth, Monk’s band wandered desultorily to the stand.

Monk fussed with the piano, discovering that it was a pretty venerable instrument…Close examination showed him that the pedal post was shakily attached; he jiggled the whole piano apprehensively, then shrugged his shoulders and concentrated on some music left behind by Macbeth’s pianist.

A little later I became aware that Thelonious was doing something extraordinary…as I watched, mesmerised, I saw that he was yanking at the pedal post with all his might (first he kept up with the band by reaching up with his right hand to strike an occasional chord, but he had to apply himself to the attack on the post with both hands, and get his back into it, too). There was a slight crack, a ripping sound, and off came the whole works, to be flung aside as Monk calmly resumed playing.  He never looked at it again, but when Macbeth’s man came back on the stand he stopped short, stunned.  It was obvious that here was a new experience, something outside the ken of a rational man; for the rest of the evening he looked upon Thelonious with a new respect.

(Bacon, the designer of dozens of classic albums for Blue Note and Riverside in the 1950s and one of Monk’s early journalistic champions–jazz nerd and Down Beat writer/photograph Bill Gottlieb was another–was interviewed at length last year by Marc Myers for his blog JazzWax.)

Thelonious Monk at Minton’s Playhouse, ca. September 1947 | From the William P. Gottlieb Collection of Jazz Photos, Library of Congress

So Monk’s Caribbean connection wasn’t just second-hand.  He grew up in San Juan Hill, an African-American neighborhood on Manhattan’s west side with a heavy West Indian presence.  As Robin D. G. Kelley tells it in his magisterial biography of Monk, “With the music, cuisine, dialects, and manners of the Caribbean and the American South everywhere in [San Juan Hill], virtually every kid became a kind of cultural hybrid,” and on the radio, at block parties, and through his neighbors’ victrolas, Monk inevitably “absorbed Caribbean music” (23).  His drummer Denzil Best, co-composer of the calypso-inflected “Bemsha Swing,” was the child of Bajan parents.  (“Bimsha” is a phonetic approximation of “Bimshire,” one of Barbados’ nicknames.)   His admirer and sometime student Randy Weston recorded “Fire Down There,” a/k/a “St. Thomas,” almost a year before Sonny Rollins did.  (In fact, Weston once told Rhashidah McNeill that his waltz “Little Niles,” composed in honor of his young son, was inspired by a “swinging quadrille” played for him by MacBeth.)  And while Monk’s go-to bassist and Weston’s childhood friend Ahmed Abdul-Malik, better known for his shared love (with Weston) of North African music, liked to tell people that his father was Sudanese, Robin Kelley claims that Abdul-Malik’s given name was Jonathan Timm and that both his parents were from St. Vincent.  (The bassist covered “Don’t Stop the Carnival,” a road march claimed by Lord Invader but associated with the Duke of Iron and Virgin Islands carnival, on his 1961 album The Sounds of Ahmed Abdul-Malik–again, a year ahead of Rollins.)  I’ve heard it rumored, moreover, that Abdul-Malik played for a time in MacBeth’s band.

MacBeth the Great, “Calypso Holiday” (Time Records S2144, 1961)

As for MacBeth himself: born Patrick MacDonald in Trinidad, he made his first big mark as a performer singing with Gerald Clark’s band at the Village Vanguard in 1940. The stylistic contrast between MacBeth and one of the other featured singers, Sir Lancelot, was marked; as the Afro-American saw it, MacBeth “[stole] the show.” Short in stature, he nevertheless cut quite a figure: “Gayly dressed in red satin trousers, black loosely-belted tunic, casually draped black and green turban, the ends of which fall over his right shoulder, he sings the clever, clever words of the songs, shaking maracas.”[1] MacBeth recorded one tune, “I Love to Read Magazines,” with Clark for Varsity before the war, then more sides for Guild/Musicraft in 1945, Asch/Disc in 1946, Jade around 1949, and Monogram in the early 1950s. He participated in the famous “Calypso at Midnight” concert at New York’s Town Hall in 1946 and subsequently organized his own twelve-piece orchestra. (“Macbeth’s Calypso Band” also appeared on screen with Lord Invader in the “Pigmeat” Markham vehicle House-Rent Party that same year.)  Besides playing in New York, where for many years he took part in Carnival balls in Harlem, Macbeth also performed up and down the East Coast. According to one account, his band was in such demand that it sometimes had to be “split into two groups in order to fulfill engagements which were scheduled on the same night.”  After his death, the sides that MacBeth had done for Bob Shad‘s Jade label were collected on a 1964 album called Calypso Holiday, released by the legendary producer, jazz fan, and A & R man’s latest venture, Time Records.  (Time was superseded by Mainstream, which was eventually acquired by Sony Legacy, who may be behind a recent digital reissue of MacBeth’s Jade sides–along with scores of other Mainstream titles.)  MacBeth’s son Ralph MacDonald, an accomplished percussionist and sometime arranger for Harry Belafonte in the early 1960s, got his start in his father’s band.

Though it was Wilmoth Houdini who crowned himself “King” of the New York calypsonians, in July 1947 Houdini, the Duke of Iron, Lord Invader, and MacBeth the Great, along with “dark horse” the Count of Monte Cristo (the Duke’s brother), staged a monarchy competition at Harlem’s storied Renaissance Ballroom and Casino to determine “the undisputed right to the title of Calypso King.”  (I suspect that’s where William Gottlieb’s “Portrait of Calypso” shots were captured.)  I don’t know which of the rivals prevailed, or whether his victory was ever in fact disputed.  But of course MacBeth’s kingly stature was implicit all along.


[1] “New Kind of Singing: Calypso has Four Parts.” Afro-American  22 June 1940: 13

For original article: “If chance will have me king, why, chance may crown me.” « Working for the Yankee Dollar.

Categories
Music

The Calypso Queen

The following article was written by Tony Hiller for World Music Central.org, and published on Sept. 2, 2001.


McArtha Linda Sandy-Lewis might never be immortalized in the global annals of female activism, but the feisty woman claiming that formal and somewhat long-winded moniker has certainly made an indelible mark on the history of Caribbean music. Back in 1978, Calypso Rose, as she is widely known, shattered the glass ceiling in Trinidad & Tobago when paradoxically becoming the first of her gender to win the coveted ‘Calypso King’ crown. Organizers of the annual championship were obliged to change the title to ‘Calypso Monarch’, and Rose went on to win the prestigious event for five consecutive years. In recent years, the Tobago-born singer has gone international with her trademark husky vocals, incisive wit and raunchy calypso and up-tempo soca songs.

Now 70 years of age, Calypso Rose revisited her trail-blazing days after being voted the No. 1 calypsonian of Trinidad & Tobago earlier this year. Speaking from New York City, where she has resided for the past three decades, this voluble, irrepressible woman, said: “The calypso scene has changed immensely over the years. It was mostly men back in the early days like Kitchener [Lord Kitchener], The Lion [Roaring Lion], The Sparrow [Mighty Sparrow], Atilla The Hun and Lord Irie. When I came into the arena in 1955, Lady Irie, the wife of Lord Irie, was the only female and she was a senior citizen at that time.”

Despite calypso being a male domain, Calypso Rose, a Baptist minister’s daughter, says she was received “very highly” by audiences in general, but not by church groups, who frowned upon her performing in that milieu. “They called me to meeting after meeting,” she recalls. “They wanted to know how come a young girl like me could be in the calypso tents, singing calypso between all the men. In 1963 I said: ‘Look, I will not be like the five foolish virgins that buried their talent in the soil’. I said: ‘The Lord has given me the ability to write calypso lyrics and create the melody and make the people happy and I will continue doing that until the day I die’, and I got up and I walked out of the room.” Whether by divine intervention or not, it’s a fact that Hurricane Flora devastated the islands of Tobago and Grenada soon after. “I wrote a calypso about the hurricane to sing in the tent in 1964. After every verse I sang ‘Abide With Me’.” After rendering a verse of said hymn down the line from Queens, Rose suggests that may have given her some purchase with the church elders.

As an idiom, calypso currently lives in the shadows but that wasn’t always the case. In 1969 Calypso Rose was on an equal footing with Bob Marley. The Caribbean artists performed together at a New Year’s Eve concert held in the ballroom of the Grand Concourse in New York’s Bronx. “The people went crazy,” Rose recalls. During its heyday in the late ‘50s, Harry Belafonte took calypso to the top of the pop charts with ‘The Banana Boat Song’ (aka ‘Day O’). Calypso Rose, who has written over 800 songs, herself had a major hit in the Caribbean with her signature number ‘Fire in Meh Wire’, which was subsequently recorded in nine different languages, and Bonnie Raitt did a cover version of her ‘Wah She Go Do’. “I was in San Francisco one year performing and she came on stage and sung it with me,” she says. Rose has rubbed shoulders with some of the biggest names in show business. In 1978 she did a gig with the late Michael Jackson. In Europe she says she has performed to audiences of up to 10,000. Back home, where she’s regarded as a living legend, Rose is a fixture during the annual carnival season in Trinidad & Tobago, playing for many thousands of revellers.

Rooted in social and political commentary, calypso is a music form that puts more emphasis on lyrics than almost any other idiom, and is invariably peppered with patois. Rose has written her share of risqué numbers over the years, but only one overtly political song, ‘The Boat Is Rocking’, which she penned leading up to a crucial local election. One of the songs she’s most proud of, ‘No, Madame’, she wrote when Trinidad & Tobago domestics were working for a paltry $25 a month. “Soon after that song was released, the government voted that no domestic should work for less than $1200 a month.” Rose says that you could sing just about anything in the calypso tents, but the more controversial songs wouldn’t be played on the radio.

She points out that calypso has changed considerably in style over the years and that these days soca, a faster, more dance-orientated variant which places less emphasis on the lyrics, holds sway. “It’s gone from the minor calypso to the four-verse calypso, from the four-line calypso to the eight-line calypso. With the four-verse calypso you’re getting more rhythm. The structure of the bass has been changed and the drumming has been changed too. It’s vastly different now, and I think that is the reason why the Mighty Sparrow and myself are still on the road working because we do soca, although we also do the old-style calypso.”

It was calypso that enabled a 13-year-old McArtha Lewis to overcome a debilitating stammer. “I’ve come a very long way,” she reflects. “I couldn’t speak without stuttering badly back then.” Calypso Rose will forever be proud of the fact that she opened the doors to let other females enter the long-time male preserve of calypso. As she observes: “There are a lot of female calypsonians around these days, not only in Trinidad & Tobago but the whole of the Caribbean and even beyond.”

• The above interview first appeared in Rhythms, Australia’s only dedicated roots music magazine, for which the author is World/Folk correspondent.

For original report: The Calypso Queen | World Music Central.org.

Categories
Festivals

West Indian-American Parade Not Synonymous With Violence

The following article was written by Zack Stieber for the Epoch Times.

A crowd gathers at Brooklyn Borough Hall to listen to speakers condemn the link made by media between increased gun violence and the West Indian-American Day Carnival. (Amal Chen/The Epoch Times)

NEW YORK—Indignant elected officials and organizers of the West Indian-American Day Carnival held an emergency press conference to address an association made between gun violence and the annual parade by media reports.

“How dare anyone insult this rich community and this rich culture with attempting to associate the misguided behavior of the numerical minority that participated in criminal behavior with the millions of people who are on the parkway attempting to enjoy and celebrate the rich heritage of this culture,” declared state Sen. Eric Adams at Brooklyn Borough Hall on Wednesday. “That’s wrong!”

A relatively high number of crimes over the Labor Day weekend ended with 67 victims of “senseless shootings and killings,” according to state Sen. John Sampson.

Multiple officials condemned the New York Post for a story that linked the largest parade and festival in New York with gun violence, pointing out that criminal acts occurred throughout the city, with a typical amount in the vicinity of the parade.

State Sen. Eric Adams condemns the perceived link between gun violence and the West Indian-American Day Carnival. He spoke at Brooklyn Borough Hall with other elected officials and parade organizers on Wednesday. (Amal Chen/The Epoch Times)

 “Our tabloids, our papers have a major influence on how people respond to things. … They identified … the parade as the cause for the shooting, but people don’t know about what this parade is,” said Adams. “Some people have called my office and said because of the parade we’ve had 24 shootings in 24 hours; they thought that the shootings that happened across the city were because of the parade. They connected violence in the city this weekend with the parade, which is not true.”

A crowd of about 100 attended the press conference.

Brooklyn Borough President Marty Markowitz spoke first, saying that “this parade is a great gift to New York and to America.”

For the full original article: West Indian-American Parade Not Synonymous With Violence | United States | Epoch Times.

Categories
Festivals

Mas’ in yuh Mas: Brooklyn’s Caribbean Carnival

tribal-migration-2

Mas’ in New York

Every Labor Day, since the mid-sixties, Brooklyn New York has played host to the masquerade, pulsating rhythmic sounds, and free-spirited abandon that exudes from the West Indian Carnival. From a solitary procession, the event has grown to festivities that occupy the entire weekend that leads into the first monday in September. In addition to the Parade of Bands on the Eastern Parkway, the early morning Jouvay has long become a staple of the Labor Day bacchanal. Additionally, on the preceding Saturday, the young aspiring masqueraders hold court when the bands in the Children’s Carnival wind their way to the Brooklyn Museum, where – later in the evening – the clash of steel in the annual Panorama Competition can be heard ringing through the Brooklyn landscape. For the hundreds of thousands of Caribbean migrants, who have made New York their home over the last century, this annual celebration bears significance of immense proportions.

Brief History

The Carnival celebrations held in Brooklyn today are not the first of this type in New York. The Caribbean-style masquerade was initiated by the migrants from the Caribbean isles, who came to the New York metropolis in the first half of the the last century. Jesse Waddell, a Caribbean woman from Trinidad, is recognized as the individual responsible for the introduction of this type of celebrations. A musician, who came to the New York in the early 1920s, she hosted masquerade balls during the 1930s and early ’40s in venues such as the Renaissance Ballroom in Harlem. Following World War II, Waddell, in conjunction with the West Indian Day Committee, gained permission from the City to host an outdoor Carnival parade in Harlem. This festival was successfully produced annually until 1964, when the permit was revoked.

This period witnessed the rise in popularity of calypso, the music of the West Indian Carnival, in New York and the American popular music industry. Guitarist Gerard Clarke and his Caribbean Serenders played on many calypso recordings and in venues such as the Vanguard. Pianist and bandleader Lionel Belasco worked with artistes like Sam Manning, actor and singer, and the calypsonian Houdini. Pianist Daphne Weekes, who arrived in New York in 1939, became known as the first woman to leader a calypso band, the Versatile Caribbean Orchestra, and actively participated in the Carnival up to her death in 2004. Also, there existed a steady flow of calypsonians, such as Phillips Garcia – Executor, Raymond Quevedo – Atilla the Hun, and Raphael de Leon – Roaring Lion, all of whom recorded and performed in New York; as well as the Lord Invader, Rupert Grant. His calypso composition, Rum and Coca Cola, gained international prominence from the popularity of the Andrew Sisters’ version, which later become the subject of legal action. The work of these and other artistes, together with the success of the calypso recordings and performances of Harry Belafonte in the1950s and 60s, contributed greatly to the respect these Caribbean artistic forms garnered during that period.

Carnival 2011

This years Carnival festivities will showcase 33 adult masquerade bands that will parade the Eastern Parkway route on the afternoon of Labor Day. The Children’s Carnival, hosted annually on the Saturday preceding, will be graced by the presence of 39 junior bands. The 2011 Steelband Panorama competition is themed “Pan in its Glory”, and will see the participation of 11 steel pan orchestras. This competition will highlight the work of a young crop of musical arrangers as the bands compete to dethrone defending champions Pan Sonatas, led by arranger Yohan Popwell.

Jouvay Steel from Ken Archer on Vimeo.

These events constitute the highlights of the New York Carnival celebrations. Together with all the parties, mas camps, steelband launches, calypso tents, and other activities, they are cherished in the Caribbean-American community as important spaces in which the artistic, cultural heritage of the Caribbean immigrants has been maintained and shared with their North American neighbors.

Categories
Dance

Gene Toney

dancer/choreographer/singer

Gene is one of Trinidad and Tobago’s foremost dancers, a choreographer, and troupe leader. He got involved in dancing around the time of the twin island state’s achievement of political independence from Great Britain in 1962. With the advent of the Prime Minister’s Best Village Competition in the ’60s, the Harding Place Cocorite Youth Movement was formed, and Gene embedded himself in its artistic life, particularly dance, under the leadership of the now-deceased Carlton Francis.

Through this activity, he became acquainted with some of Trinidad’s leading dancers such as: Jean Coggins, Julia Edwards, and Neville Shepherd with whom Gene performed and toured before forming his own troupe, the Ujamaa Folk Performers in 1972. Under the guidance of Gene, Ujamaa toured the Caribbean, the United States, Canada, Venezuela, and other places, performing numerous Caribbean dances including the Bele, Pique, Joropo, and the Limbo. Ujamaa has won the national limbo competition on multiple occasions.

Limbo Dance from Ken Archer on Vimeo.

In recent years Gene, together with his wife, Rosanna Toney, has taken his talents to Brooklyn New York, and assisted in the transmission of the knowledge and performance of these Caribbean dance forms among the youth, particularly those of Caribbean parentage. He has worked in the youth programs of the Sesame Flyers organization, helping to develop their dance troupe and artistic programs in general. He continues to share his cultural gifts by participation in the steelband movement, mas’ making and performance, and calypso singing.

African Dance from Ken Archer on Vimeo.

Categories
Festivals Music

Drop your keys and bow your knees

For I, O’Cangaciero has come forth

May 17th 2011 marked the 6th anniversary of the death of Brian Honore, who was known in the calypso world as Commentor, and in traditional mas’ circles, as the Reincarnation of the O’Cangaciero, Midnight Robber. Brian dedicated his life to the defense and upliftment of the rich cultural traditions of the people of the twin island state of Trinidad and Tobago and the Caribbean at large.

His commitment as a cultural activist fueled his development as a composer and performer of calypsos with incisive social and political commentaries, which he performed in the calypso tents, communities, and as a member of the People’s Cultural Association. His love for the theatrical arts led him to study at the Creative Arts Centre of the University of the West Indies, and he played significant roles in some of the Centre’s signature productions: Sing the Chorus, Ah Wanna Fall, and The Roaring ’70s. These shows featured calypsos, calypsonians, and the social and political conditions of the historical periods engaged in these musicals.

Brian Honore – Midnight Robber. Photo: Triniview.com

Among the traditional mas’ fraternity, Brian earned the deepest respect and the highest of accolades for his annual portrayals of the Midnight Robber, and his tremendous efforts to revive and propagate these doughty characters of the Trinidad Carnival. He paid homage to the “ole timers” of the art, developing a solid friendship with the late Anthony “Puggy” Joseph with whom he produced a recording of “robber speeches.” One of Brian’s biggest accomplishment, with regard to this art form, is the overt fusion of boasting bravado of robber-talk and the social/political commentary of calypso.

This was first revealed in his seminal calypso – The Opera of the Midnight Robber, a song that imaginatively dealt with the numerous exposures of corrupt business deals in the upper echelons of Trinidadian society and government in the early 1980s. The Satellite Robber, which focused on cultural imperialism, and the growth and impact of satellite television on “home-grown” artistic production in Trinidad, is another of Brian compositions that embodies this style:

The Opera of the Midnight Robber

Chorus

Tell Minshall gih mih back mih crown, gih mih back mih crown, gih mih back mih crown

Tell him ah say, ah want back mih crown, I am the King Robber in the de town

Verse

Stop! Stop! Stop!

You mocking pretender

Get down from my thrown

Peter Minshall that Midnight Robber

Was only a mas ah bone

When he come out to kill or slay

He has to point revolvers at men

But when this Robber want to plunder

All I need is a ballpoint pen

I aint pulling off no robbery

Or risking shoot out with Randy B

When I could open an agency

for some airline company

The Satellite Robber

Verse

Ah meet a robber in town

with a Devilish frown and a big, big dish on he back

He say drop on your knees

Surrender your keys and get ready for my attack

He say, ah bring you a dish

To fulfil your wish

For cultural subversion

To dazzle your eyes

Till you conceptualize

That you belong to Uncle Sam

Chorus

Call Toll Free

Join the US army

No Scouting with Holly B

When ah dishing the Dynasty

I am your satellite robber

Your midnight deceiver

What you can not tote you will drag

I’m here to ripe out your heart

Tear your culture apart

Till you worship the Yankee Flag

Solid Gold

Brian Honore’s work in the arts was but a part of a larger commitment he held for the noble ideals of freedom, equality, and justice for all. Thus he took the passionate fire in his soul to the trade unions, into the sectors in which he labored, and the communities in which he lived.

Tributes to Brian – Web sources

Categories
Festivals

Notting Hill carnival attracts hundreds of thousands onto streets

Matthew Taylor reports on the 2011 Notting Carnival for the the Guardian, UK.

Performers at the Notting Hill carnival in London. Photograph: Facundo Arrizabalaga/AFP/Getty Images

Hundreds of thousands of people have taken to the streets of Notting Hill, as organisers of Europe’s largest carnival said it was on course to be one of the best in years.

More than 6,500 police officers were on duty on Monday amid fears the event could be a catalyst for trouble following the riots and looting that hit London and other English cities this month.

But organiser Chris Boothman said the carnival had allowed Londoners to “reclaim the streets”.

He added: “We haven’t seen any major trouble so far and the atmosphere seems to be fantastic. People have really come out to support the carnival and it shows once again that London can put on large events.”

Organisers said they were expecting up to 800,000 people to come to the carnival on Monday – and more than 1 million over the two days.

Thousands of people lined the route as more than 70 floats, dancers and drummers wound their way through the usually quiet streets of Notting Hill in west London. Others congregated in the network of side roads where scores of sound systems created a patchwork of smaller parties.

Suzzie Morgan, 21, said it was her third carnival. “We didn’t even think about not coming after the riots – why should we?” she said. “It is just as good an atmosphere as always and I think everyone is here for a party.”

Ann Shore from Chesterfield was at her first carnival.

“We were in London for the weekend so thought we would come a long and see what it is like and it is pretty impressive … We are northers so we are not worried about any trouble and if there was any I would give them a swing of my handbag!”

Despite the upbeat mood there was a huge police presence on the streets leading to the carnival route.

Using special powers granted under a Section 60 order, officers stopped hundreds of people – mostly young men – looking for “drugs, weapons and anything that could cause problems”, according to one policeman.

Nathan, 21, from Peckham, south London, was one of those stopped. “They have got a job to do but there is no need to treat us like that … We have come here today for a party and hopefully to get some girls, not for anything else.”

This year’s carnival has been scheduled to start and finish early on both days, with people due to leave the area at around 6.30pm on Monday.

A spokeswoman for the Metropolitan police said 88 people had been arrested by 8am on Monday, adding that the Section 60 order had been extended “to support the pan London and Notting Hill carnival policing operations to keep the capital as safe as can be”.

For original article: Notting Hill carnival attracts hundreds of thousands onto streets | Culture | The Guardian.

Categories
Music Religion

Don’t You Trouble Zion

The Spiritual Baptists faith is recognized as one of the African-derived/influenced Christian religions of the Caribbean. Its membership in the Caribbean consists primarily of people of African descent, although people of other ethnic origin have joined the faith, especially some descendants of Indians of the Asian sub-continent, who came to the Caribbean as indentured laborers. The followers of this faith have had to endure political persecution and social discrimination. For example, in 1917 public practice of the rituals of the religion was banned in Trinidad with the passage of the Shouters Ordinance by the colonial authorities.

Worshipers were forced to pursue their religious activities underground, until the repeal of the ordinance in 1951 after much struggle on the part of the Spiritual Baptist community. The respect of the faith has grown immensely over the last two decades with the declaration, in Trinidad and Tobago, of March 30th as Shouters Baptists Holiday. This is the date in 1951 when the Shouters Ordinance was repealed. In New York City over the last quarter century efforts have been made to consolidate an archdiocese.

Authors on Caribbean religions have commented upon the style of singing and overall musical performance observed among the members of Spiritual/Shouter Baptist faith in the Caribbean. This style, which incorporates hand clapping, rhythmic percussive vocal utterances, vigorous body movement, and the singing of hymns at fast paced tempos, has been recognized as embodying African and African-American musical performance traits (Herskovits 1976, Waterman 1948, Simpson 1980, Williams 1985).

In terms of repertoire, followers of the Spiritual Baptist faith have customarily sung Sanky and Moody hymns (Herskovits 1976, Waterman 1948, Glazier 1997, Williams 1985). Some of these hymns were brought to the Caribbean by the formerly enslaved, who fought on the side of the British in the war of American Independence. These ex-soldiers were granted lands in the British colonies of the Caribbean where they established villages, for example the company villages in southern Trinidad. Contemporary studies indicate that variations of traditional hymns, sung within African American churches, survived and are performed by worshipers of the Spiritual Baptist faith in the Caribbean (McDonald 1994).

The video, St. Michael’s Songs, presents examples of the hymns performed at the St. Michael’s Spiritual Baptists Church of Brooklyn, New York. Recorded in August 2006, these examples illustrate many of the stylistic features of singing that have been identified as characteristic traits within this religious community. They include:

  • Call-and-response
  • Doption (rhythmic vocalization)
  • Ululation
  • Dancing/swaying
  • clapping
  • Lining-out – (See Jeff Titon’s work on Black churches in North America)
  • Transitions from slow tempo into upbeat faster tempo
  • Shouts and moans
  • Drumming, which is not used in many of these churches but is featured at St. Michael’s

Sacred objects and ritual paraphernalia of the faith are also visible in the video.