MUSIC

This is an analog reissue of the classic live album "Live At The East" by Pharaoh Sanders, a living legend of spiritual jazz in the vein of John Coltrane, released in 1972 on Impulse! The album features some of the band's best performances, including the 20-minute epic "Healing Song" and the two-part "Lumkili".

While he was working on the repertoire for the new version of his group Malagasy, with young Malagasy musicians he had met in Paris in 1972 (and who can be heard on the album "Malagasy At Newport-Paris"), Jef Gilson realised that two of his new discoveries, in addition to being established polyinstrumentalists (who both had sharpened their skills in the legendary seja-jazz band from La Réunion, Le Club Rythmique), were also skilled composers. They were capable of reinventing jazz and traditional Malagasy music, adding influences from the new generation inspired by pop, rock and funk into the mix. He offered them the chance to share the two sides of an album recorded on his own label, Palm, alongside their compatriots. Ange "Zizi" Japhet, Gérard Rakotoarivony and Frank Raholison. This is how Del Rabenja and Sylvin Marc came to record this "Madagascar Now / Maintenant 'Zao". The first side really showcases the valiha (a small Malagasy harp) of Del Rabenja who uses the occasion to pay homage to the sadly missed Rakotozafy, often called the Django Reinhardt of the instrument. His three compositions are full of spirituality and invite an almost trance-like state. But Rabenja is equally a very good tenor saxophonist and organist on the other tracks. The other side displays the full range of talents of the multi-instrumentalist and composer Sylvin Marc, who moves from bass to drums, from vocals to percussion and offers four compositions ranging from free jazz to cosmic groove. At the same period the five men could also be found amongst the cast list of the mythical albums, "Funny Funky Rib Crib" by Byard Lancaster and "Soul Of Africa" by Hal Singer & Jef Gilson. Later, Sylvin Marc would play bass for Nina Simone on her album "Fodder On My Wings" in 1982, then join the team of violinist Didier Lockwood, while Del Rabenja would be part of Manu Dibango’s and Eddy Louiss’ orchestras for a long time and would even be at the front of the top 50 at the end of the 80s with David Koven. He would also be the special guest of the Palm Unit trio (Fred Escoffier, Lionel Martin, Philippe "Pipon" Garcia) on their first album, an homage to the œuvre of Jef Gilson, in 2018

The Suwa Daiko is a tradition of Kagura (= sacred music and dance) and drums of the SUWA TAISHA Shrine that enshrines the life of the TAKEMINAKATA (= one of god in Japanese mythology). It is a folk performing art that is recorded in an ancient document of the “Koshin-etsu-Senroku (=Koshin-etsu War Record)”. The document says that it is also medieval military music. Shingen TAKEDA（1521-1573）, who was a great warlord in 16th-century known for his equestrian corps said to be the strongest in Sengoku period, formed 21 people of Suwa Daiko and raised the spirit and willingness of the Takeda army soldiers by Suwa Daiko at the battle of Kawanakajima (1553-1564). Mr. Daihachi OGUCHI has collected traditional drums with different tones of various sizes and created an original group drum. He opened 15 branches nationwide, 12 branches overseas such as San Francisco, New York, Chicago, Toronto, Singapore etc. and helped spread the Suwa Daiko world wide. Osuwa Daiko Preservation Society is an intangible cultural property that inherits the will of Daihachi OGUCHI. This album was recorded at the Osuwa Daiko Preservation Society dojo in Okaya City, Nagano. One of the two songs is created as DTM by veteran jazz pianist Masahiko SATO (studied at Berklee College of Music in 1966-68 and has many awards). His DTM adds unique musicality to this traditional sound and makes it lively and original. Also, the artwork was licensed to use “Shingen TAKEDA statue” drawn by Tohaku HASEGAWA (=Tohaku HASEGAWA (1539-1610) was the highest painter played an active part from the Azuchi Momoyama to the early Edo period. Now many of his works designated as national treasures.) It is an important cultural property in the Seikei-in Temple at Mt. Koya.

Famed free jazz concert registration of an early New Direction for the Art performance. Recorded in 1971. Old-style Gatefold LP, with rare photographs & extensive liner notes by Alan Cummings. The performance by Takayanagi Masayuki New Direction for the Art at the Gen’yasai festival on August 14, 1971 was an intense, bruising collision between the radical, anti-establishment politics of the period in Japan and the febrile avant-garde music that had begun to emerge a few years before. The ferocious performance that you can hear here was received with outright hostility by the audience, who responded first with catcalls and later with showers of debris that were hurled at the performers. Takayanagi though described the group’s performance to jazz magazine Swing Journal as a success, “an authentic and realistic depiction of the situation”. In 1962, Takayanagi, bassist Kanai Hideto and painter Kageyama Isamu went on to form an AACM-style musicians’ collective called the New Century Music Research Institute. Every Friday, members gathered at Gin-Paris, a chanson bar in the fashionable Ginza district of Tokyo, to push the outer limits of jazz creativity. But the pivotal moment for his music was the creation a new trio version of his New Directions group in August 1969, with the free bassist Yoshizawa Motoharu and a young drummer Toyozumi (Sabu) Yoshisaburō. Experiments eventually led to the creation of two basic frameworks for improvisation that Takayagi referred to as Mass Projection and Gradually Projection. “La Grima” (tears), the piece that was played at the Gen’yasai festival, is a mass projection and listening to it, you can get a clear sense of what Takayanagi was aiming at. Mass projection involves a dense, speedy and chaotic colouring in of space that destroys the listener’s perception of time, and thus of musical development. The ferocity of the performance of “La Grima” at the Gen’yasai Festival in Sanrizuka on August 14, 1971 was consciously grounded by Takayanagi in a particular historical moment, ripe with conflict and violence. A month after the festival, on September 16, three policemen would die during struggles at the site. This was the context that the three-day Gen’yasai Festival existed within. The line-up reflected the radical politics of the movement, with leading free jazz musicians like Takayanagi, Abe Kaoru, and Takagi Mototeru appearing alongside radical ur-punkers Zuno Keisatsu, heavy electric blues bands like Blues Creation, and Haino Keiji’s scream-jazz unit Lost Aaraaff. New Direction for the Arts trio topped the bill on the opening day, playing an aggressive, uncompromising “mass projection” set of polyphonic improvisation. Alongside drummer Hiroshi Yamazaki and saxophonist Kenji Mori, Takayanagi soloed hard and continuously for forty minutes. This was performance as precisely calibrated metaphor: three musicians responding to the demands of the moment with instinctive force and fury, untethered by rules, leaderless yet not rudderless (the direction part of the group’s name was no accident). The piece was entitled La Grima – tears - and the fusion between the palpable anger of the performance and hopeless sadness of its title were also perfectly apt for the situation. This was a fight that the state was always going to win. Yet, by all accounts, the band’s set went down like a fart at a funeral. The band were showered with catcalls and debris throughout, and by chants of “go home” when the music finally came to an end. However, looking back at the event in the year-end issue of Japan’s leading jazz magazine, Swing Journal, Takayanagi was surprisingly upbeat: New Directions brought a solid political consciousness to our performance and succeeded in an authentic and realistic depiction of the situation. But journalism revealed its superficiality in its inability to penetrate the core of the music. I don’t know much about anyone else, but we at least left behind a competent record. It’s a fascinating statement in many ways. Perhaps on one-hand it can be read as stubborn, solipsistic and self-justifying, yet in conjunction with his statement in 1971 there are points that guide us towards an understanding of just what Takayanagi intended with his performance at the festival. As Kitazato Yoshiyuki has argued, it becomes an almost religious act, directed at the earth deities of the land. A union of anger, sorrow and malevolence that can be placed nowhere effective, all it can do is find expression and channeling. The forcible land seizures at Narita, the eviction of farmers from land that had been in families for generations, the destruction of communities: none of this can be prevented, not least by an artistic action. All that can be done is an attempt to mark the land itself, to soak it with the combined force of emotions and the volume of the performances, to bury something there that cannot be drowned out, even by the coming roar of jet engines.