Africa

Mulatu Astatke, the first African to earn a PhD from Berklee College of Music

Mulatu Astatke (or Astatqé) (Jimma, Ethiopia, December 19, 1943) is an Ethiopian musician, composer and arranger. He is considered the father of Ethio-Jazz.

His musical training took place at the Trinity Laban Conservatoire of Music and Dance in London, where he studied clarinet, piano and harmony, New York and Boston, where he was the first African student and also the first African to earn a PhD from Berklee College of Music; there he was trained in vibraphone and percussion.

Mulatu Astatke, the first African to earn a PhD from Berklee College of Music

Later he combined the influence of jazz and Latin music with traditional Ethiopian music.

My desire to start making Ethio-jazz began in London while I was studying there in the 1950s; then I knew I wanted to be different with my music. I looked for musicians from different African backgrounds and saw that they were successful and promoted the culture of their country.

However, there was very little from East Africa and Ethiopia, so I decided at that point that I would create something unique based on the rich heritage of our music and show how much we have contributed to the world of music in general.

That journey began to take shape at Berklee College in Bastan. I was the first African musician to study there and that period was very important for me.

I learned the technical aspects of many different musical forms and my teachers gave me the confidence to move in my own direction, teaching me that it was okay to be different in my music and try something completely new.

Ethiopian cultural music is based on four modes tezeta, bati, anchihoy and Ambassel and within my music, I knew that those modes could not be played.

They had to remain at the center of my music or the whole character of the sound would change and become distorted. I began to add beautiful colors with chords, voicings, bass lines and rhythm sections, writing progressions that fit together well. It’s very difficult to write 12-note music around the Ethiopian modes without destroying them.

In the mid-’60s I returned to Addis, but I kept going back and forth to the United States.

At that time, no one was fusing Ethiopian music with jazz.

In my country there was the First National Theater Orchestra, and both the police and the army had their own orchestras.

There were also bands like the Echoes and the Ras Band.

Musicians at that time based their melodies strictly on the four Ethiopian modes, using techniques like the “canon,” with melodic lines echoing each other.

With Ethiopian jazz, I consciously wanted to expand and explore the modes in different ways.

Mulatu Astatke (or Astatqé) (Jimma, Ethiopia, December 19, 1943) is an Ethiopian musician, composer and arranger. He is considered the father of Ethio-Jazz.

I formed a group called The Ethiopian Quintet in New York, made up of a mix of Ethiopian, Latino, and African-American musicians (there weren’t many Ethiopian musicians in the United States at that time).

The band included trumpeter and pianist Rudy Houston, who later played with Yambu, and Felix Torres, who played with Sonora Ponceña.

I have always felt a deep connection between Latin and African music; I traveled to Cuba to find out where the first American landed, I heard their musicians play and dance and although they sang in Spanish, the tempo, rhythm and feeling were very similar to aspects of African music.

So, with the Ethiopian Quintet, I wanted to show the African contribution to Latin music and it was my first opportunity to experiment and start developing my vision of Ethio-Jazz with this band.

With the American and Puerto Rican musicians in the group we created a different atmosphere and arrangements.

It was a great opportunity for me and they loved what I was writing and the direction I was trying to take.

We did quite a few concerts, some Spanish weddings, events upstate New York and in Manhattan.

We played at the Village Gate with Dave Pike, a great friend of mine at the time, one of the world’s greatest vibraphone players. He played a lot with Herbie Mann and I remember sitting in to watch one of his recording sessions.

I saw a lot of other great musicians in concert, from Coltrane to Bud Powell and Bill Evans. On the New York live circuit I met a producer called Gil Snapper.

His musical training was at the Trinity Laban Conservatoire of Music and Dance in London,

Gil was a very nice and interesting guy and worked with musicians of many different styles.

He picked up on my music very quickly; we got on well and he invited me to record with The Ethiopian Quintet, so our first albums with him were ‘Afro Latin Soul’ Volumes 1 and 2, both recorded during 1966.

On the first volume, I performed an adaptation of an old Ethiopian warrior song, ‘I Faram Gami I Faram’.

I would have liked to have an Ethiopian singer for the song, but it was sung in Latin and the lyrics were translated to the singer so he could sing it in Spanish.

Nevertheless, it turned out to be a nice combination. The album included other compositions that were important steps for me: ‘Mascaram Setaba’ (Summer is Coming), ‘Shagu’ and ‘Almaz’. On the second volume, Rudy Houston suggested a piece of music that we called ‘The Panther’, in reference to the animal, but also in recognition of the Black Panthers, who were very active in the civil rights struggle in the United States at that time.

On this album, one of my favorites is my composition ‘Girl From Addis Ababa’, which worked very well as a fusion of Ethiopian modes and R&R rhythms, an indicator of the more refined Ethiopian jazz sound of my later album for Worthy, ‘Mulatu Of Ethiopia’ (1972). It also included my new arrangement of the 1950s tune ‘Lover’s Mambo’.

Both albums include nice arrangements also by Oscar Garcia, Rudy Houston and Gil Snapper as well.

I feel proud of the recording when I listen to it again. It was an important moment in my career and it was a very interesting and progressive time to be in New York in the mid-60s.

I was there at the same time as Hugh Masekela, Miriam Makeba and Fela Kuti and, each in their own way, we tried to do our part to put Africa on the map of contemporary jazz.

Mulatu Astatke, April 2018

Mulatu Astatke & His Ethiopian Quintet – Afro-Latin Soul (1966, R-2018)

Tracks: Afro Latin Soul: 01. I Faram Gami I Faram (Mulatu Astatke)

02. Mascaram Setaba (Mulatu Astatke)

03. Shagu (Mulatu Astatke)

04. One For Buzayhew (Mulatu Astatke) ke)

05. Alone In The Crowd (Gil Snapper)

06. Almaz (Mulatu Astatke)

07. Mulatu’s Hideaway (Mulatu Astatke)

08. Askum (Rudy Houston)

09. A Kiss Before Dawn (Gil Snapper & Weiss)

10. Playboy Cha Cha (Oscar Garcia) Afro Latin Soul Vol. 2:

11. The Panther (Boogaloo) (Rudy Houston)

Konjit (Pretty) (Oscar Garcia)

Soul Power (Rudy Houston)

Lover’s Mambo (Traditional, Arr. Mulatu Astatke)

Love Mood For Two (Rudy Houston)

Jijiger (Rudy Houston)

Girl From Addis Ababa (Mulatu Astatke)

Karayu (Oscar Garcia)

Raina (Rudy Houston)

Musicians:

Mulatu Astatke (Vibraphone, Piano, Drums)

Rudy Houston (Piano, Trumpet)

Robert Cuadrado (Bass)

Felix Torres / John Perez (Congas / Bongos on Vol. 1)

Pete Iglesias (Congas on Vol. 2)

Tony Pearson (Timbales)

Information provided (October 5, 2024)

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The Djembe is a percussion instrument belonging to the family of membranophone instruments

It originated in the ancient Mandinga Empire, approximately between the towns of Bamako (Mali) and Kankan (Guinea), from where it later migrated to Senegal, Ivory Coast and Burkina Faso, forming an integral part of the music and traditions of the area.

It is believed that this migration was due to the Numu, who were (and still are) blacksmiths [[professionals considered guardians of certain powers.

They were in charge of making the Komo masks, performing circumcision and ablation of adolescents to mark their passage to adulthood, as well as sculpting and playing the yembes.

As a result of differences in shape, wood density, internal engravings and skin, there is a wide range of tones that can be emitted by the yembe.

Striking the skin near the center produces lower notes, striking it near the edge.

It is struck with the fingers together and stretched, but without leaving them glued to the drumhead, so that the sound comes out.

On the other hand, to produce the highest pitched sound, the slap is used.

The palm of the hand is slightly curved and the membrane is hit with the fingertips.

It is estimated that the djembe was invented approximately 3000 years ago by the African Maninka tribe, who used it as a ceremonial instrument.

The Djembe originated in the former Mandinga Empire, approximately between the towns of Bamako (Mali) and Kankan (Guinea).

The word yembé comes from the Bambara language and means together in peace.

Membranophones are musical instruments that produce sound through the vibration of a taut membrane or drumhead.

The membranes can be made of animal skin or synthetic material and the instruments can be mounted on wooden cylinders, ceramic vessels or gourds.

Membranophones can be played by percussion or rubbing and can have one or two membranes, closed or open bottoms.

Some examples of membranophones are:

– Bombo: A direct hit membranophone whose sound is extracted by striking it with a wooden striker.

– Snare: A membranophone instrument

– Drum: A percussion instrument with a resonance box, which is usually cylindrical, and a membrane called a drumhead that covers the opening of the box.

– Zambomba: A friction drum.

– Cuica: A friction drum

– Juque: A Costa Rican instrument that is a friction drum

– Mirlitón: A blown membranophone instrument.

Membranophone Africa This percussion instrument is of African origin, but its antecedents are Asian (Japan and China) places where it is widely spread and is known with the names “Kelontonga” and also known as “Den-Den Daiko”.

Membranophones. The membranophones produce the sound by means of the vibration of a tensed membrane. The vibration of this membrane can be provoked by hitting it, rubbing it or by voice (humming).

The castanets or “palillos” are a percussion instrument created by the Phoenicians three thousand years ago.

The oldest instrument is the flute, invented by Homo habilis in the Paleolithic and made of bird bone and mammoth ivory, this instrument is about 42 000 years old.

The oldest instrument is the flute, invented by Homo habilis in the Paleolithic period and made of bird bone and mammoth ivory, this instrument is about 42 000 years old.dor de 42 000 años — The oldest instrument is the flute, invented by Homo habilis in the Paleolithic period and made of bird bone and mammoth ivory, this instrument is about 42 000 years old.

The Divje Babe flute is the oldest instrument in the world and is currently in the National Museum of Slovenia.

Alex Acuna Special Edition Djembe.

The combination of Asian Oak shell, Remo Skyndeep Natural head and premium Gon Bops hardware produces massive bass and impressive volume on Alex Acuna’s Signature 14″ Djembe.

Source: Gon Bops

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The son montuno was born in the area of Santiago de Cuba

It was constituted by a mixture, in perfect harmony, of the African sonorous roots with the metric and the style of versification of Spanish origin. Although it presents a rhythmic base similar to the son, they do not have a common origin.

This rhythm is a product of the same phenomenon of transculturation that other genres of the Cuban traditional music have undergone by the hybridization of cultures.

Uncertainties about the origin of son montuno

According to Fuentes Matons himself, he is only a compiler of the verses and the authors were the sisters Micaela and Teodora Ginés, who wrote the lyrics in Santiago de Cuba around 1560.

The son montuno was born in the area of Santiago de Cuba

But this story does not have sufficient evidence, and may be the result of the author’s modesty, the oldest son montuno that is collected is that of Ma’Teodora, from 1893.

Many authors assure that the real author is Fuentes Matons, in an attempt to validate the musical roots of the Island. What is certain is that the expansion of this rhythm from the 18th century in Cuba was very fast.

In addition, due to the migration of Caribbean people to Cuba, the mixture with sonorities coming from Haiti, Santo Domingo and Puerto Rico became more and more frequent Haiti, Santo Domingo and Puerto Rico.

Evolution and popularity of son montuno in the 20th century.

From the 19th century onwards, migration from East to West was significant.

This was due to the wars of independence that had taken place in the eastern part of the island.

This migration brought as a consequence that the rhythm also expanded and mixed with the rhythms that already existed in the West.

In the western provinces, mainly in Havana and Matanzas, there was the concept of a band composed of six or seven members, which favored the new genre.

Arsenio Rodríguez (1911-1970), known as “el ciego maravilloso” (the wonderful blind man), was one of the great musicians who brought this sonority to the forefront.

Among his most popular works are “Papa upa”, “Mami, me gustó”, “La vida es sueño”, “La yuca de Catalina”, among many others.

The lyrics are characterized by the picaresque jocularity, the simplicity of the message, the easy to memorize refrains and the exchange with the public in occasional interpretations.

The orchestra, on the other hand, does perform complex improvisations and virtuoso musical combinations. Arsenio Rodríguez popularized the rhythm worldwide, opening a space for traditional Cuban music in the 1950s.

Arsenio Rodríguez (1911-1970), known as “el ciego maravilloso”, was one of the great musicians who brought this sonority to the forefront.

Legacy of Son montuno

The legacy of this Cuban rhythm is present in genres such as Latin salsa, mambo, Latin jazz, timba and chachachá. Some outstanding musicians kept its rhythmic base and incorporated their own melodic creations.

Among these are: Benny Moré, Pío Leyva, Roberto Faz, among many others.

The primitive instruments of the Cuban son are the Cuban tres, the bongo, the maracas, the claves and the marimbula.

The Cuban tres is a kind of guitar with three pairs of strings. The bongo constantly improvises. The maracas and claves accompany the guitar and the bongo.

The marimbula was used as a bass in the traditional Cuban son.

Later, other instruments such as the guitar, double bass, trumpet and timbales were added.

What kind of instruments did the African slaves bring to Cuba?

Among the typical instruments we find the chekeré, the güiro and the batá drums. The chekeré in Cuba is also known as ágbe.

The basic instrumental ensemble is made up of a series of string instruments (jarana, requinto or son guitar, leona) and percussion instruments (pandero, quijada de burro, marimbol, tarima for zapateado), to which other instruments have been added in recent experiments (violin, double bass, cajón, etc.).

What is the national instrument of Cuba?

The Cuban BongóThis small double drum is considered by many to be the most characteristic instrument of Cuba — The Cuban Bongó
This small double drum is considered by many to be the most characteristic instrument of Cuba

The Cuban bongo

This small double drum is by many considered the most characteristic instrument of Cuba.

It is easy to identify the bongo at first glance as it has been used and popularized in countless celebrations until it has become an indispensable instrument.

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Marimba is the name given in Spanish to a very old musical instrument that, over time, has gained visibility and importance in many countries.

The marimba is a musical percussion instrument with a rich history that spans continents and cultures.

Although its exact origin is debated, it is believed that the marimba has its roots in Africa and was developed by different African cultures such as the Bantu and the Marimberos.

The term “marimba” comes from the Bantu “marimba” or “malimba”, meaning “single bar xylophone”.

In America, historical records indicate that diatonic xylophones, precursors of the modern marimba, were introduced in Central America between the XVI and XVII centuries.

The first known marimba in America dates from 1545 in the Santa Lucia hacienda, in the municipality of Jiquipilas, Chiapas, Mexico. In Guatemala, historian Domingo Juarros documented in 1680 the use of marimbas with gourd resonators by Mayan musicians.

Musical Duo of a Guitarist and a Marimba player in Guanacaste in Costa Rica dates back to 1888

Throughout the 17th to 19th centuries, the marimba spread throughout most of the Americas and became a typical element of Mayan and Ladino ensembles.

Today, the marimba is considered a patriotic symbol of Guatemala and Costa Rica, and its music, along with the traditional songs and dances of Colombia’s South Pacific region and Ecuador’s Esmeraldas province, was inscribed in 2010 on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity.

The modern marimba, like the one seen in the image provided, consists of a series of wooden slats of different sizes, arranged from largest to smallest, each with a different sound pitch.

They are struck with mallets to produce musical notes, and each key has its own soundboard.

The development of the modern chromatic marimba was established in Chiapas, Mexico, around 1890.

This instrument has been integrated into a variety of musical genres, from traditional Latin American music to academic concerts, jazz and martial bands.

The marimba remains a vital instrument that celebrates the cultural heritage and musical creativity of the regions where it is loved and played.

Image of a musical duet between a guitarist and a marimba player dated Guanacaste, 1888.

Learning about the materials and components of the marimba, being aware of the playing techniques and learning about the existing varieties helps to broaden cultural knowledge and to discover a wonderful universe of particular sounds.

It is enriching to know, among other things, that a series of woods of multiple sizes arranged from longest to shortest are essential to assemble the keyboard. For the soundboard, on the other hand, it is necessary to work on the tuning so that each wood of this structure is in tune with each key.

As for playing procedures, the four-stick technique and the art of glissando appear as alternatives to keep in mind. Of course, the most advisable thing to do is to attend a marimba workshop in order to master the techniques correctly.

Nor should we forget that, since ancient times, many types of marimbas have been made and used and have contributed their characteristic sounds to multiple musical genres and styles.

Thanks to those who dare to experiment with instruments and musical compositions without being conditioned by prejudices, for example, the folk marimba and the midi marimba can coexist in harmony, to cite two specific cases.

Saurce: Recuperando la historia en Guanacaste

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Eduardo Paim: The Father of Kizomba

Eduardo Paim, the creator of the musical genre called Kizomba, is well-cherished in the Latin Dance community for being one of the most influential musicians in Latin music history. He is internationally renowned as the godfather of Kizomba music.

Born in Angola in the 1980s, Kizomba music is a blend of Kilapanga, Semba, and Angolan Merengue. Semba is the traditional Angolan music. As compared to Semba, Kizomba has a more sensuous rhythm. It’s slower and more romantic than Semba. As the principal language of Angola is Portuguese, therefore Kizomba songs are mostly sung in Portuguese. Coming from the Bantu term “Kimbundu”, Kizomba means fiesta or party. The forefathers of Kizomba are Eduardo Paim and his band SOS that he founded in 1982.

Eduardo Paim

Though it was the album “Luanda minha banda” Eduardo Paim made his successful debut with, his real breakthrough is considered “Do kaiaia” which was his second recording in 1992.

This album exceeded 50,000 copies. Later on, he released the album “Kambuengo” which was a great success too. “Ka-Ne-La” “Rosa baila” and “Chindu a tempo” are still on the top of the list of his popular songs.

The father of Kizomba, Eduardo Paim, calls himself “the precursor of Kizomba”. According to him, it was in the early 80s that the process of creating Kizomba started. There were two groups, namely SOS and Afro Sound Star (ASS). The use of kilapanda (type of music and dance from Angola. It is related to semba and kizomba, two other popular genres of Angolan music) as a reference style by the group Afro Sound Star inspired him a lot. Moreover, traditional African music such as Semba also contributed to his inspiration for the development of a new music genre. Today, kizomba is danced worldwide.

Just like everything else in this world, Eduardo Paim also had his ups and downs in his journey to music. Having said that, a time came when his schedule was just reduced to one show per year from six shows a month! At this point, he dreamed to build up his own record studio, and started working for it. And yes, he succeeded in earning a name as a producer in Angolan music industry. He named his studio “EP Studios”. Being a producer, he supported many Angolan singers of the new generation. With his release of the album “Maruva na taca” he made his comeback to the music industry in 2006.

Eduardo Paim with Paulo Flores

Though it was the album “Luanda minha banda” Eduardo Paim made his successful debut with, his real breakthrough is considered “Do kaiaia” which was his second recording in 1992. This album exceeded 50,000 copies. Later on, he released the album “Kambuengo” which was a great success too. “Ka-Ne-La”, “Rosa baila”, and “Chindu a tempo” are still on the top of the list of his popular songs.

Many musicians of the new generation of Angolan music participated in his album “Maruva na Taca”. Yuri da Cunha, Nancy Vieira, Paulo Flores, Big Boss, and Bonga are to name a few. He also released his new cd “Etu mu dietu” a long period after “Maruva na taca”. You can keep yourself updated about his shows and releases by subscribing to Eduardo Paim Official Channel on YouTube.

Eduardo Paim, the father of Kizomba, has given birth to such a music genre that knows no borders. Known for having a sensuous, slow, and insistent rhythm, Kizomba is danced not just in Angola but also in other African countries and in USA and Europe as well. Moreover, Kizomba is also gaining a lot of fame in China, especially in cities such as Shenzhen, Shanghai, and Beijing.

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