Tag: jazz

For Mandolinist Andy Statman, Music Is the Great Unifier

Posted on by Justin Hiltner

Mandolinist Andy Statman is quick to deny that his identity — he’s a devout modern Orthodox Jew — has anything to do with his music. “To tell you the truth,” he says, “it never entered the picture. I was just into the music…”

However, his latest album, Monroe Bus — an exploration of traditional mandolin techniques utilized in contexts as familiar as Bill Monroe standards and as far-reaching as klezmer and jazz-infused originals — belies that denial. And, as we converse about his history in music and the harlequin nature of the album it becomes obvious that his work isn’t devoid of his identity at all. In fact, the opposite is demonstrable.

Statman’s music is, of course, archetypically and idiosyncratically his own. He, as much or more so than any other mandolinist on the scene today, is truly original. He’s reached this destination not through purposeful attempts in his music to express his identity — religious, cultural, and otherwise. Instead he simply focuses on playing the most meaningful music he can, while remaining in the moment and establishing human connection with his fellow musicians. The rest, his whole identity, shines through his art organically and effortlessly as a result. Statman is a testament to roots music’s ability — whether consciously or subconsciously, overtly or covertly — to allow its purveyors’ souls to be the keystones on which entire albums, catalogs, and genres are built.

BGS: Your record strikes me as “melting pot” music. Whether you’re playing more jazzy music or bluegrass or klezmer, you’ve always considered your music to be quintessentially American. Why is that?

Statman: First of all, I’m an American, so the culture I grew up in was an American culture. I heard things through an American ear, I saw things from an American eye, and while there might be certain regional differences, all in all it’s all pretty much the same. I grew up right after World War II, my father was a veteran. I was born in 1950, so I grew up in the early 1950s in an area in Queens, New York called Jackson Heights. It was a diverse neighborhood. Everyone got along. Everyone grew up together. The other kids were just other kids, and it didn’t matter what their background was. The music played at this time was classical music, or jazz, or square dance music, or other stuff. As a kid we used to have square dances every week in public school. I remember every year we used to have a Lebanese American come and play songs for us. At that era you were able to sort of culturally imbue almost all of the last one hundred years of American culture. It was all there to be touched and heard and seen and lived. It was there, in the air, but it was America so it was live and let live.

What was your entry point to bluegrass, then?

My brother is about eight years older than me. He went to college in the ‘60s — 1960 I guess was his first year. He got very involved in listening to like the Kingston Trio, the Limeliters, the beginning of the folk revival. Then he started bringing home records of Dave Van Ronk, Bob Dylan, and Joan Baez. That wasn’t really so much for me, but then he started bringing home some New Lost City Ramblers records and this other record that Mike Seeger was involved in, Mountain Music Bluegrass Style, which basically was recordings of the incredible bluegrass scene in Baltimore, Maryand, and Washington D.C. in the late ‘50s and early ‘60s — people like Earl Taylor and Smiley Hobbs, just an amazing collection. I really gravitated to that. I remember for my birthday he got me Foggy Mountain Jamboree, a compilation of the early, classic Flatt & Scruggs Columbia 45s. He was also involved in what they used to call jug and skiffle bands and they used to rehearse at the house. He played guitar and sang and there was a banjo player in the band who played some bluegrass and I was just very excited by that whole thing. That just did it for me. All I wanted to do was play bluegrass.

What was it about the music that grabbed your ear?

On a very simple level, emotionally, I was excited and moved by the music. It really spoke to me. The singing, the harmonies, the instrumental playing. There was an excitement to it that I really liked. I was very moved by the slower, ballad types of things, also. I started listening on the AM radio to WWVA out of Wheeling, West Virginia, which was a bastion of country music back at that time. We had a guitar in the house, my brother’s guitar, so I started learning the Doc Williams guitar method, I learned some chords, but I really wanted to learn banjo. I finally was able to get a banjo and started taking lessons.

On Sundays back then in Washington Square Park people would go down and play outside in different groups. There’d be a group playing bluegrass, a group doing topical songs, a group doing blues, so I started meeting people doing bluegrass. On these records that I liked I was getting more and more moved by the mandolin playing — it was really exciting me. Earl Taylor’s playing and I think on the Scruggs records it was Everett Lilly playing one or two solos that were just like, wow. I was getting chills from hearing this stuff. I decided I would make the switch and become a mandolinist. I had already been playing banjo and guitar for a few years. I was still in my early teens, so when I stepped into the mandolin role I already had some muscles developed and some understanding of the music.

The record, Monroe Bus, really clearly illustrates the value and the beauty that comes from allowing our musical art forms to reflect our identities. How do you think we can help foster the idea that any background or identity is valid and can be showcased through these art forms?

You know, I don’t think that way. Forgive me. I’m just into playing music, playing the best music that I can, and I’ve been fortunate that I’ve been able to study with a lot of musicians of different cultures and different backgrounds, both playing American music and music that maybe isn’t played here so much. To me, it’s all about the music. When I’m playing, I’m just playing. Identity or background is really meaningless to me. It was always like that, but at this point in my life even more so. When I’m playing I’m just looking to play the most meaningful music I can play. Those are my only real concerns.

 

Bill Monroe (foreground) and Andy Statman at Fincastle Bluegrass 1966. Photo by Fred Robbins

You are always blending different musical forms in these crazy, unexpected ways. How do you respond to folks that are worried that that dilutes bluegrass or that it will kill the genre in the long run? What’s your response to the typical, “That ain’t bluegrass” kind of gripe? Do you have one?

First of all, this is not a bluegrass record, obviously.

But there are undeniable bluegrass threads throughout.

Of course, but I’m not presenting myself as [pure bluegrass.] I spent a lot of time studying bluegrass, and there are always new insights and things to learn, but for me, the original blossoming of bluegrass is where it’s at, where it reached its fullest expression. If I’m going to listen to bluegrass, I’m probably going to listen to bluegrass from before 1970. Not to say that what came after is bad, this is just my preference. The feelings and creativity of that particular period, to me, are really unsurpassed. And while the technical level might have gotten better, this doesn’t necessarily make for a more meaningful, deeper music, it just makes for a more athletic music. [Laughs]

Listen, people have to be who they are. It’s just music. There are always going to be people who hear things differently, who want to add or subtract things, and if you don’t like it, then you don’t like it. I can see that there’s a strong core of people who are really interested in playing music in the mode of what was played in the ‘40s, ‘50s, and ‘60s. I think there isn’t any danger of that not continuing.

I do believe, though, that it’s important for musicians to really try and master a traditional style. Because, if you’re going to try to build on something, you really need to understand where it’s coming from, to be able to relate to that music on its own terms. Which is getting back to the roots of all this music and being able to speak that language naturally, in your own way and find your own voice in it. You’ll understand phrasing, variation, improvisation, how to play melodies, how to bring out what’s in the melody, how to play rhythm. Without that firm grounding in a particular style, particularly when we’re talking about folk music, it won’t click.

It’s interesting that you say that, because I think that a song that perfectly illustrates what you’re talking about on the record is “Raw Ride,” a sort of version of Bill Monroe’s “Rawhide.” I love this version because the song is so iconic, but you’re still turning it on its ear. You’re demonstrating that foundation that you’re talking about, but you’re finding your own voice in it. How did you come up with this arrangement?

Well, I’ve been playing the tune for years. “Rawhide” is one of those tunes that, if played in the traditional Monroe manner, requires a lot of energy. It’s always a question of is it worth the energy for the payoff? [Laughs] It usually is. There’s obvious extensions of the melody or the chords that you hear if you’ve been involved in playing other types of music. So I just sort of followed those. As with all of these things, it reflects who I am, my musical experiences, and my studies.

…When you’re writing music and playing music it really just reflects who you are and what your experiences are and how you live. It’s a reflection of that. That’s what Bill Monroe did. His music was a synthesis, an ongoing synthesis, and he developed a certain kind of aesthetic.

When I came out of the closet and was going through that process of coming to terms with my identity as a gay man, I had a moment where I doubted my place in bluegrass. I thought maybe bluegrass wasn’t the place for me, it wasn’t a place where I could belong. Did you ever feel like your Jewishness made you question your place in bluegrass?

Not really, no. To me, it was all about the music. All the musicians I know are wonderful, thoughtful, and kind people — in the bluegrass scene and in others as well. We’re all in this together and we all have a common passion for the music. It’s a uniting force. It has a real life of its own, and we’re just sort of passing through it, so to speak. If you’re worried about the thoughts or beliefs of the people you’re playing music with, then you can’t really be playing music. Music, in its essence, is the great unifier. It can unify people in terms of ideas and feelings and speak to the commonality of everyone. At that point, all of these other things melt away.

It really has to do with heart. It’s a spiritual thing. In Hasidic teachings they say that music, particularly instrumental music, can go higher than anything. A song without words isn’t even bound by the concepts of those words. In certain ways, it’s a universal heartbeat. You can see the tremendous life force that music carries. To me it’s something that’s very sacred.

Photo credit:Bradley Klein 

How Andrew Bird Assembled ‘My Finest Work Yet’

Posted on by Editor

Sometimes you have to be willing to make sacrifices for your art. Sometimes you spend extra hours rehearsing or extra days touring; sometimes you have to become a martyr for a larger cause. Sometimes all you have to do is wax your chest.

On the cover for his latest album, the cheekily titled My Finest Work Yet, the Chicago-raised, LA-based multi-instrumentalist and virtuoso whistler Andrew Bird lies in an old tub, his head hanging askew: the poet on his deathbed, expiring after scribbling his final testament. He recalls, “A few days before the shoot, the photographer said, ‘OK, you have to wax your chest!’ She wanted me to be as smooth as a dolphin. My first thought was, ‘Oh lord, is she just testing me? Is she just seeing how committed I am to the concept?’”

Bird’s chest hair. “We just ran out of time,” he says, no small amount of relief in his voice. Despite his hirsute torso, that image is startling, beautiful yet gruesome, and strangely fitting for an album that examines in a roundabout way the artist’s responsibility to his audience.

The cover is based on Jacques-Louis David’s 1793 painting The Death of Marat, on view at the Royal Museums of Fine Arts of Belgium. “I stumbled across that image in a book called Necklines, which is a funny title for a book about the French Revolution. I had already decided to go with My Finest Work Yet for the title, and I was trying to find an image that would make that title work, that would make it funny. When you don’t know the history of that painting, you just see the suffering poet on his deathbed penning his last words with his dying breath. I thought it was pretty tongue in cheek,” he says.

The more research he did on David’s painting and its subject, the more it revealed a slightly more serious, slightly less self-deprecating undercurrent running throughout these new songs. Jean-Paul Marat was a radical journalist during the French Revolution and one of the leaders of the insurgency against the Crown. He took frequent medicinal baths to soothe painful skin infections, and he wrote most of his most famous works while soaking in his tub. That’s where he was assassinated by the conservative royalist Charlotte Corday; shortly after, David painted him as a martyr, a stab wound to the chest stained his bathwater red. “We went to great lengths to re-create the painting,” says Bird. “There’s a lot of detail, but we drew the line at blood. It felt like if I had the wound and a bathtub full of blood it would go just a little too far.”

An album that might actually live up to that title, My Finest Work Yet, makes clear that we are living in revolutionary times, that we are at the precipice of some great calamity, some great upheaval. “The best have lost their conviction, while the worst keep sharpening their claws,” Bird sings on “Bloodless,” a sober, even scary examination of American factionalism. “It feels like 1936 in Catalonia.” That last line might sound cryptic, but it is a reference to another revolution – not the French uprising, but the Spanish Civil War. “There’s a lot to unpack in these songs,” Bird admits. “Maybe you don’t know what happened in Catalonia in 1936, but you’ve got Google and three minutes to figure it out. I think that makes people a little more invested, maybe not quite knowing what the references are but hopefully thinking, ‘I need to find out.’”

His lyrics have always been brainy, often bordering on merely clever, but the allusions to the French Revolution and the Spanish Civil War — not to mention to Greek mythology, J. Edgar Hoover, Japanese kaiju, and whoever Barbara, Gene, and Sue are — lend the album weight and timeliness, as though we might better understand our current political predicament simply by looking to the past. And the artist in 2019 might understand his duties by looking to past examples like Marat. “The flipside to music being devalued as a commodity these days is that it can maybe make even more of an impact than any other medium can. Everything is commodified, but music is slipping away, but it’s still this thing that is very powerful. It helps people get through hard experiences,” Bird says.

Released back in November following the midterm elections, “Bloodless” was the first song on which he found just the right vocabulary to sing about issues that he and so many other artists are pondering. It was also the moment when a sound gelled alongside his lyrical strategy — a sound that incorporates bits of folk, pop, gospel, even jazz. Bird was fascinated with what he calls the “jukebox singles of the early ‘60s,” when jazz vocals were popular, when the piano was a prominent pop instrument, when bands worked out songs and recorded them live together.

“The piano contains so many references, a couple centuries’ worth,” he says. “Our ear gets taken in certain directions, but something was happening during that period in terms of not overly complicated jazz and gospel. I knew I wanted to make a piano-driven record with Tyler Chester, and I knew I wanted to make a jazzier record with a good room sound. And ‘Bloodless’ was the first time we got it right.”

Bird and his small jazzy combo recorded live in the studio, which wasn’t easy. It involved rehearsing heavily and using only a handful of microphones. He says, “There is so much work before you record the first note, so it’s risky. But if you spend the time, you end up with something that I think is weightier and has more value, even if it goes against the last 34 years of production trends.”

There is a lot of bleed between the instruments, which creates an intimacy even when you’re listening over your computer speakers. However, it means you have almost no opportunity to make changes after you’ve recorded a song. “If you want to change the vocal sound, you have to change the drum sound. If you want to change the drum sound, you have to change the bass sound. Everything is connected,” he explains.

It became a house of cards. Remove one and the whole thing tumbles. That meant Bird had to surrender his usual self-criticism to focus on other things besides listening to his own voice. “When you record, you have to have something to fixate on and fetishize — something that has some ceremony to it. Maybe it’s a certain microphone that gives you a certain sound, or a tape machine. It helps you remember who you are,” he says. “I tend to forget who I am when I’m recording. I know exactly who I am when I step onstage, but you have to trick yourself into being yourself in the studio. I liken it to hearing your voice on an answering machine, and you’re like, ‘That doesn’t sound like me.’ Same thing happens when you’re recording: You hear yourself back and you don’t recognize yourself.”

During the sessions for My Finest Work Yet, Bird focused on the piano and more generally on the live-in-studio approach to keep himself centered. Rather than make him more prominent, however, it only makes him one musician among many: the singer and creative force, certainly, but only one member of a lively band. That connectivity — that sense of musicians joining together in a common artistic goal — is “philosophically important,” says Bird, as are the pop references he’s making with that approach. “The music I’m referencing was deep in the Civil Rights era, the beginning of all this activism and turmoil. I wasn’t thinking about that when we were in the studio, but I think it makes sense,” he says.

In other words, those connections weren’t planned, which means My Finest Work Yet lacks the self-seriousness of a concept album or the self-righteousness of a political album. Instead, Bird wrote and arranged and recorded intuitively, as though posing a question to himself that would be answered on this album. “I’ve always had a tendency to say, ‘Here’s some stuff I’ve been thinking about,’ but I’ve always trusted that the listener has the curiosity and intelligence to think about what I’m bringing up.”

Photo credit: Amanda Demme
Illustration: Zachary Johnson

Small World: Leyla McCalla Makes a Statement with ‘The Capitalist Blues’

Posted on by Editor

Many seeing Leyla McCalla’s performance at the New Orleans Jazz & Heritage Festival last May had a bit of a surprise midway through the set. It wasn’t just that the musician and singer, generally associated with cello and banjo, strapped on an electric guitar. And it wasn’t just that the guitar was poised precariously over her very pregnant belly (she would give birth to twins three weeks later).

It was the music she and her band launched into that provided the shock, intentionally: A powerful new song, dense in structure, forceful in rhythm, marked by her despairing vocals and distorted guitars.

“You were like, ‘Wow, this is different!’” she says now.

The song, “Aleppo,” captures deep emotions she had while watching in-the-moment accounts of the horror experienced by those caught in the 2016 siege of the Syrian city. It was a dramatic departure from the largely acoustic Haitian/Louisianan/Delta/etc. inspirations of the rest of her set and of the two solo albums she’d released to that point, as well as from the African-American string band renewals she’s done in the Carolina Chocolate Drops.

But it’s also a sonic center, if an extreme one, of her new album, The Capitalist Blues. Working with producer Jimmy Horn, a.k.a. the formidable frontman of New Orleans’ rowdy ’n’ raw R&B stompers King James & the Special Men, she broke into new territories while staying firmly grounded in her musical and personal histories. The whole of her is here: being raised in New Jersey by her activist Haitian-born parents, spending two teen years living in Ghana, staying with her grandmother in Haiti during childhood summers, and now living in New Orleans as a concerned citizen and mother.

BGS: “Aleppo” really is quite different from anything you’ve done. How did that come about?

McCalla: I was watching Facebook Live testimonials of the people in Aleppo during the siege of 2016. People basically saying, “I exist. I’m here. This is what’s happening in my city.” It was really surreal… I had the line come into my head: “Bombs are falling in the name of peace.” That opened the doors to exploring the idea, not just the idea, but exploring how violence is seen as a way to peace in our society, how backwards that is, how messed up. I wanted it to sound angry and frustrated and devastating. I think we got it!

It’s not a surprise that you’d take on social issues. You’ve done it before, of course. And the title of the album and the first song is “The Capitalist Blues,” after all.

A lot of my songs come from a very personal place. And then I start to realize that my personal experience is related to many others’ experiences. I started writing that song several years ago when I was really just starting my [solo] career. It was new to me having an agent and a manager and discussing publishing deals and the business of music. It was a conflicted feeling of making music and being an artist. And I saw how many people can’t even find jobs, and the housing market is out of control and gentrification is everywhere. I sat on the words a long time and one day just came up with “I’ve got the capitalist blues,” and very quickly realized that it would be the title of the record.

You made it at Preservation Hall in the French Quarter in a traditional New Orleans jazz mode.

I’d always imagined it as a brass band, but didn’t know how I’d pull that off. It was such a dreamy experience to record it at Preservation Hall with basically the original Palmetto Bug Stompers band featuring [drummer] Shannon Powell and [banjo player] Carl LeBlanc.

The move into new sounds seems a natural progression.

[On my earlier records] I was inspired by field recordings, before there were amplifiers and electric guitars. But I was listening to Coupé Cloué, one of the forefathers of konpa music, Haitian dance music, what bachata is to the Dominican Republic. The origins of konpa are in Haitian troubadour music, music I was inspired by. A lot of these songs talk about social and political issues, metaphorically in coded language.

I was listening to [Cloué] and Trio Select records, same concept musically but with electric guitars. Magical music. I thought about the late ‘60s and early ‘70s, everything being plugged in, Bob Dylan at Newport. My band has been cracking me up — “We’re like the Band for you!” Yeah, and it’s 2019 and people might still be upset about this! But it’s a natural extension of what I did before. I’ve never been a purist.

“Heavy as Lead” is as personal as it gets.

I wrote that song in one day. All the words came down and, Boom! it was a song. My daughter had elevated lead levels in her blood and I was devastated with that. I don’t like to think of our home as unsafe, but I realized all my friends with young children have that experience. This is a systemic issue.

You have three cover songs on this. The calypso “Money is King,” originally by Neville Marcano, and the Haitian “Lavi Vye Neg,” by Gesner Henry, are familiar territory for you. But “Penha” is Brazilian, with you translating the Portuguese lyrics into Kreyol and English, something a bit different.

That’s a Luiz Gonzaga tune. I’ve been a big fan of Brazilian music since I was a teenager. My dad introduced me to the [1993] album Tropicalia 2, by Caetano Veloso and Gilberto Gil. Then I got into Caetano and saw him perform when I was 15, blew my mind, how he mixed indigenous Brazilian music with rock ’n’ roll. I hear the same chord changes and inflections in Kreyol music, not just in Haitian music but Louisiana and Cape Verde and all over Latin America, Trinidad.

The original title of this song is “Baião da Penha” — Baião is rhythm and Penha is the statue of the Virgin Mary. I loved the sentiment of it, believing in peace. I found the lyrics in Portuguese online and I went on Google Translate to translate the lines. I liked the melody but had no idea what it was really about. Then I thought, “Oh, this would be so cool if I could also sing this in Kreyol!” And that’s what I did.

You’re fluent in Kreyol.

I grew up with a lot of people speaking Kreyol around me, but not necessarily to me. Spent the summer with my maternal grandmother in Haiti in ’95, and after that was fluent, but after that I lost it. My comprehension has gotten much better since I’ve been exploring Haitian music, and spending more time in Haiti. I was 10 with my grandmother there. She was very determined to make me love Haiti and help me develop a Haitian-American identity. I think she thought me and my sister were spoiled brats and needed to come experience what other kids were like. That had a huge influence on my life path.

I can’t really talk about why I’m influenced by all these different kinds of music without addressing the oppression of Haitians and black people in the world and why that exists. I live in this. I deal with racial bias on a daily basis. It’s endlessly fascinating, not something that will be solved. I try to puncture the glass ceiling of preconceived notions of what it means to be Haitian, what it means to be black, what it means to be Kreyol, what it means to live in Louisiana. All that becomes part of my music.

You close the album in Haitian parade mode with the band Lakou Mizik on “Settle Down.” How did that happen?

I got really lucky. They played at JazzFest this past year and in 2017. When I recorded with them it was the spring of 2017. I was listening to NPR and they were talking about people protesting at the inauguration who were arrested. They want us all to settle down and fall into place and be complicit to whatever political motives they have. I was thinking about what it means to protest, what it is to march in the streets, how powerful that experience can be. They were putting anti-protest legislation on the table. They just want us all to settle down. So I knew I wanted the song to be part Kreyol and heard it as a rara tune. They [Lakou Mizik] have those instruments and play that style, that’s how they started as a band. It just magically worked out. Hard not to feel it was meant to be, it was written in the stars.

Photo credit: Sarrah Danzinger

SMALL WORLD: Guitarist Lionel Loueke Brings Gentility to ‘The Journey’

Posted on by Editor

Lionel Loueke sat in a hotel room while on tour somewhere in Europe about a year and a half ago, watching the news on TV. The Benin-born guitarist, whose inventive playing has astonished many through his roles with Herbie Hancock, Terence Blanchard and his own band, was horrified by what he was seeing.

“It was a ship,” he remembered of the coverage. “A boat that came from Libya, I think. Many people died in the sea. I remember seeing kids, pregnant women in a boat and in very ugly conditions tossing the Mediterranean.”

It was a boat carrying refugees from North Africa to Europe, people trying to escape war and famine, only to perish on route. He was overwhelmed with emotion. He responded in the way most natural to him.

He picked up his guitar.

“I wasn’t thinking of composing that day,” he says. “Just playing some simple triads. I recorded myself improvising, all triads, more of a classical style.”

As much as what he was watching tore him apart, made him angry and pained by the horror and violence of it, the music he was making didn’t sound angry, did not reflect the violence and brutality. Instead it was music of gentility.

“I’m personally a non-violent person,” he says. “I practice Buddhism, with Herbie now for a few years. That comes through my playing and my music. There are other ways to resolve problems than violence. I think we touch more people this way — maybe the gentle part will catch more people’s attention than something angry and aggressive. That’s the way I see it.”

And that is exactly the tone throughout his new album, The Journey, which includes “Vi Gnin” (“My Child” in the Mina language of a coastal district of Benin), the piece that grew from those triads he played in the hotel room.

It’s a tone that tied to a lot of things for him as he watched and played that day. He thought of other ships, ships that took people from his home region in an earlier era across the Atlantic to be slaves in Brazil. And he thought of the music of Brazil of more recent times, echoing the earlier eras, sounds that thread through the album.

The album, the 45-year-old musician’s seventh as a leader, doesn’t start with slaves being taken to South America, though. It starts with some returning to Africa. Opening track “Bouriyan” is a lilting samba, inspired by those who moved back to Benin, once a Portuguese colony, from Brazil as slave revolts racked the country during its fight for independence in the 19th century. It’s something to which he feels a very direct connection, as many of those returnees settled in the town of Ouidah, where his mother grew up. Loueke has indelibly fond memories of his mother cooking feijoada, the Brazilian-rooted beans-and-meat stew. But of course he had no idea of those roots.

“For me, I thought it was from Benin!” he says. “That’s the real connection.”

It was the same with the music that came from the Brazilian ties.

“I grew up listening to Brazilian music, without knowing it was Brazilian music,” he says.

That came later, when he left Benin as a young man to study jazz at the American School of Modern Music in Paris. “I started hearing the Brazilian guitarists,” he recalls. “First guy I heard was Baden Powell. Then of course João Gilberto, Gilberto Gil. All those classic Brazilian composers.” And, of course, Antonio Carlos Jobim, the essential Brazilian guitarist-composer of “The Girl From Ipanema,” “Desafinado” and so many others at the foundation of the canon.

“Jobim! Jobim might be the second one I heard. I was already playing some of those standards, classic songs we all knew.”

For many, that connection may be a bit of a revelation. The evolution of some music back and forth across the Atlantic is well-known — the way Afro-Cuban music sprung from Yoruban roots and then returned to be embraced and reworked in various African locales, most prominently. But the sounds associated with Brazil on which Loueke draws for The Journey are lesser associated with Africa.

“You have the return after slavery, that part is not well-known,” he says. “But pretty much in every country where you have the coasts, some of the slaves who came back on different coasts got together and used the culture back from where they had come from.”

That all provided the starting point for creation of the music here, under the guidance of producer and co-arranger Robert Sadin, starting with Loueke’s guitar and vocals, with words in Mina, Fon, Yoruba and his own “language” of clicks, hums and sighs. They then brought in a variable cast of complementary, enhancing support, a wide-ranging roster including Brazilian percussionist Cyro Baptista, bassist Pino Palladino (the guy who, among many other things, stepped in to the Who when John Entwistle died), New York saxophonist John Ellis, Trinidadian trumpeter Étienne Charles, classical clarinetist Patrick Messina, versatile cellist Vincent Ségal and Benin-born percussionist Christi Joza Orisha, as well as Loueke’s long-time trio partners, bassist Massimo Biolcati and drummer Ferenc Nemeth.

“We didn’t think about who was going to play at the beginning,” Loueke says. “I was doing three days myself for the project, then we decided based on that who would be the right person to bring something magical. Choice was to find musicians who can bring something different, refreshing.”

Refreshing is a good description of Loueke’s whole approach to music, but also dazzling in technique and originality, something he developed from his youth when he came under the sway of the music of Wes Montgomery, Charlie Christian and Grant Green, then developed in his studies Paris, in Boston at the Berklee College of Music and in Los Angeles at the Thelonious Monk Institute — his audition at the latter being in front of a panel that included Hancock, Blanchard and Shorter.

All of that, all of him, is in this new album more than anything he’s done before, he says. It comes through strongly when he talks about the songs and their inspiration, what they mean to him.

“‘Kába,’ when something good or bad happens we look up or down,” he says of one. “Kába means ‘sky’ and it’s all about looking to the sky. We look for hope. We are thankful.”

Of another: “‘Gbé’ means ‘life,’ how life is beautiful at the beginning, but sometimes there are the roses and you have to be careful when you’re walking or step on the thorns.”

And another: “‘Molika’ is a song I wrote for my kids — Moesha, Lisa and Mika.”

He’s reluctant to call this a political album, despite the initial matters that spurred it. It goes much deeper than politics.

“It’s a very personal record for me,” he says. “I call it The Journey for that reason. It’s kind of a resume of all I’ve done from the beginning as a musician, and as a person, until today. And this is the right time to talk about these things. I’m not a political person. But to speak out, musically, to make a statement — well, after all for me we are living it, one way or another.”

Photo credit: Jean-Baptiste Millot

Small World: Music With Purpose By Magos Herrera, Miguel Zenón

Posted on by Editor

Most of singer Magos Herrera’s new album, a collaboration with the string quartet Brooklyn Rider, draws on words and music written decades ago by Latin American poets and composers who spoke out against oppression, at the risk of their freedom and, in some cases, their lives. These are complemented by the haunting folk song “La Llarona,” already a staple of the Mexican canon but now globally known via its prominent place in the animated movie Coco.

Composer-saxophonist Miguel Zenón’s new work also teams him with a string ensemble, Chicago’s Spektral Quartet. The collection taps centuries of traditions, both musical and cultural, from his native Puerto Rico, to some extent to shine a light on the historic ignorance of many in the United States for its vibrant commonwealth. Folk melodies, evocations of religious festivals, and impressions of rural villages all mix in a celebration of that legacy.

But each is also very much of the moment, in the moment, tied to circumstances of the here and now, pointedly so. This is music with immediacy, with a purpose.

“I think these days we don’t have the luxury not to have a purpose,” says Herrera. The title of her album gives that purpose shape: Dreamers.

“It’s the spirit of our times, at least to me, after some time of confusion, showing how we got into these times, not only for what happens in America but in the world,” she says. “It was in invitation to ground in the reason why we make music and the purpose of our artistry and our music. And also because one of the first reasons I moved to New York 11 years ago was for all the opposite virtues of what we see — democracy, conversation, interaction, etc. The long story short is [the album] is really a response to what happens to the spirit of our times, beyond complaining.”

She’s made a career of exploring both her own and the larger Latin American heritage, primarily in a jazz context, but this album is very personal.

“I’m a Mexican in Trump America,” she says. “So this conversation of my situation as an immigrant, in every sense I thought it was a beautiful reaffirmation of my background to celebrate these incredibly huge masters of the word.” These influential poets and composers include Mexican poet Octavio Paz, Spanish martyr Frederico Garcia Lorca, Chilean “Nueva Canción” activist Violetta Parra, amd jailed and exiled Brazilians Caetano Veloso, Gilberto Gil and João Gilberto.

Herrera adds, “They lived in dark times, but changed the conversation, and keep inspiring us with what they wrote. It’s music of the incredible poets, some effected by the regimes in different ways, some were exiled, Lorca was murdered. So to honor them, celebrate their love for humanity, for democracy and the love for imagination of their world.”

Zenón’s album Yo Soy La Tradición is not as explicitly political, though he says it’s hard not to find that in the series of eight new compositions, his alto sax woven with the Spektral strings.

Zenón says that much of the mission of this album is to shed a light on the beleaguered island commonwealth of Puerto Rico – not just post-Maria, with help still slow to come, but with a mind on issues that have existed for decades, some coming from its perceived status as a “lesser” part of the U.S. But the learning process most essential to the album, he says, was his own.

“As a Puerto Rican and a Puerto Rican musician, I’m amazed by how little I know,” he says. “Always something to discover, something around the corner. And when you get into something, there’s something more after that. A lot of the ideas on the album I’ve been focused on for a while, but wanted to dig deeper for this project.”

For each piece in the set commissioned by Chicago’s Hyde Park Jazz Festival he took some aspect of Puerto Rican life — a folk tune, a religious ritual, a community celebration — and fashioned a vibrant fantasia. “Rosario” is inspired by “El Rosario Cantado,” a version of the Holy Rosary passed down through the generations traditionally played on folk instruments at funerals and other occasions. “Yumac” is inspired by a musical form from the town of Camuy (the title is that spelled backwards) with an unusual cadence and rhyming scheme. And with “Promesa” he portrays the annual celebration on the eve of the Jan. 6 saints’ day honoring the Three Kings who took gifts to Jesus in the manger.

“The Promesa, that tradition is so unique and so special, so amazing,” he says. “People make a promise to a specific deity, usually Catholic, like the Virgin. I wrote this piece for the Three Kings. In Puerto Rico and Latin America, the Three Kings’ day is bigger than Christmas and is celebrated on Jan. 6 every year. You get your gifts then.”

For these saints’ day celebrations, people honor promises made to the heavenly figures who they asked for help with health or financial troubles or other matters, usually with a big party the night before. El Día de Reyes, this day, is the most elaborate.

“It involves songs and an offering and the music is very specific, which spoke to me,” he says. “There are bands that all they do is play the Promesa events, they have the repertoire. All the songs are about the Kings.”

One song in particular caught his imagination, a seven-bar piece (unusual for a folk song, he notes) and expanded on that, as well as on another song, “Les Tres Marias,” both in diatonic scales, which he said gave him a lot of room to work harmonically, which he does in what proves a vibrant intersection of folk, jazz and modern classical approaches.

Miguel Zenón

And that is something else the two albums have in common. Each takes various aspects of those elements to create their own distinctive form of chamber music. Zenón’s is spare but lively in its evocativeness. The Herrera/Rider project has a larger sonic landscape, in part simply from featuring her vocals, but also through bringing in percussionists and other musicians to expand the range. For Herrera, like Zenón, the most profound revelations in the course of her project were personal, insights into her own heritage in the context of Latin American culture.

“It was more a reconnection to my origins, what I was listening to growing up,” she says.

But she also relished the chance to delve into everything from Brazilian bossa and tropicalia to flamenco to Mexican folk, all given exciting twists by Brooklyn Rider and a complement of arrangers including the quartet’s Colin Jacobson, Argentine musician Guillermo Klein and Venezuela-born Gonzalo Grau, who also plays percussion on the album. As well, she stepped up to the challenge of composing new music for three songs, including “Niña” and “Dreams” using words by Paz. In that she took inspiration and energy not just from older sounds, but also from new movements.

“There is a very interesting new wave of Argentine instrumental music,” she says. “It connects with the Brazilian instrumental scene. The song ‘Milonga Gris’ by Carlos Aguirre, a wordless song, that’s from that.”

The final two songs on the album make the connections very strongly, of musical styles and of the resonance of themes from the past with today. “La Llorona” tells of a woman’s ghost, searching for her lost children, ties now to the recent reports of families separated by U.S. immigration authorities. Pointedly, on the album it’s followed by the closing “Undio,” a 1973 João Gilberto bossa nova that had been part of the Brooklyn Rider repertoire before meeting Herrera. The song, in Jacobsen’s arrangement, starts with a ghostly cluster of strings before revealing a somber, yet hopeful, sense of uncertainty.

Johnny Gandelsman, Brooklyn Rider violinist and producer of Dreamers, also feels a connection to the material, having his origins in an authoritarian state, before moving with his family to Israel at 12 and then to the U.S. at 17. The material on Dreamers and the writers’ experiences behind it resonate with him deeply, even more in what he sees in the current political climate. “La Llorona” took on even greater personal meaning when he took his young daughter to daycare and heard another girl, who knew it through Coco, asking what the lyrics meant. He hopes that the new album presents a sense of optimism.

“In the world, America has been a beacon of hope for so many people who have struggled in their own countries,” he says. “I guess we just want to say that it’s still a place that can provide shelter and hope and opportunity for people, and we want to see the beauty in it.”

Color photo of Magos Herrera & Brooklyn Rider by Shervin Lainez
Black-and-white photo of Magos Herrera & Brooklyn Rider by Ryan Nava
Photo of Miguel Zenón by Jimmy Katz

Mark O’Connor, ‘Pickin’ In The Wind’

Posted on by Justin Hiltner

Mark O’Connor comes about as close to being a household name as any musician in bluegrass (and its adjacent genres). Because bluegrass is predicated upon instrumental skill, the origin point of O’Connor’s recognition will always be his virtuosity, his musical expertise, and his command of his instrument. He’s a true master of bluegrass fiddle and contest fiddle forms, he’s a trailblazer in fiddle-flavored classical compositions of all manners and sorts, his musical code-switching extends to jazz, gypsy jazz, and swing, and he is pervasive on recordings and sessions from his years spent in Nashville. He even has his own violin and fiddle curriculum, The O’Connor Method, which pedagogically capitalizes on and celebrates American music, rather than Western European music, as usual.

Yet, no matter the level to which he transcends any/all musical barriers or the ubiquity of his name and brand, many folks don’t know he’s a maddeningly adept guitar player as well. In his youth, as he racked up wins at fiddle contests far and wide, he was also taking home flatpicking trophies with the same bravado. On his iconic 1976 album, Pickin’ In The Wind, the title track and the first tune on the record opts not to showcase his signature fiddling, but rather his guitar picking — backed up by a band that is no less than jaw-dropping: John Hartford on banjo, Sam Bush on mandolin, Norman Blake on dobro, Roy Huskey Jr. on bass, and Charlie Collins on the rhythm guitar. The tune listens down as straight-ahead bluegrass, but with a chord progression and arrangement that never strays into the simplistic, thanks in part to O’Connor’s compositional taste and the supreme talent of his fellow musicians. It’s an O’Connor staple that doesn’t require a single bowstroke.

So, in celebration of O’Connor’s birthday (August 5), it seems appropriate that we shine a light on the guitar stylings and the unbelievable ensemble of “Pickin’ In The Wind.”

The Heritage of New Orleans’ Jazz Fest

Posted on by Editor

Three hundred years ago just about now — May 7, 1718, so legend has it — representatives of the riches-minded colonial French Mississippi Company decided that a malaria-infested swamp in the crescent bend near the base of the river for which it was named would make a great place for a port settlement. Nouvelle-Orléans they called it.

Thanks to them, over the course of the next couple of weekends, not too far from that original settlement, you can find a spot where, depending on how the breezes are blowing, you will be able to hear five, six, maybe seven kinds of music all at once. This is music representing cultures from all over the world — from Haiti, from Mali, from Cuba, from Brazil, from Nova Scotia, from the bayous and prairies just a few hours away, and from Congo Square on the edge of that former swamp. Music originated by escaped slaves, by French refugees booted out of Eastern Canada, by Irish dockworkers, by free people of color and landed aristocrats, by Baptist celebrants and Catholic congregants and European Jewish immigrants. Oh, and of the indigenous tribes who were there long before the Europeans. Blues, gospel, country, rock, salsa, merengue, Celtic, hip-hop, bounce, rara, R&B, Cajun, zydeco, klezmer, funk, brass bands’ Mardi Gras Indian chants, and real Indians’ pow-wow chants. And jazz, of course, both traditional and modern, just for a start.

And while you’re standing there, in that same spot, you can savor the irresistible aromas of cuisine from just as many traditions, all blended together in ways that have come to be associated with this place, which we now know as New Orleans … though that’s a different story … or a different part of the same story, perhaps.

That spot is in the middle of the Louisiana Fairgrounds which, part of the year, is a horse-racing track, but for the last weekend in April and first in May, has for decades been the site of the famed New Orleans Jazz & Heritage Festival. And this year, the event is marking the city’s tricentennial with a valiant attempt to showcase and celebrate all of the many cultures that made this city like nowhere else in North America, really nowhere else in the world. Technically, that’s always been part of the mission of what people refer to as JazzFest — its baker’s dozen of stages spread around the grounds hosting artists with connections to that heritage.

This year, that specific mission will be concentrated in a tent very near that mid-Fairgrounds spot. Most years, a Cultural Exchange Pavilion has hosted music, art, crafts, and workshops devoted to a particular country or culture with historic ties to New Orleans. Cuba was spotlighted last year, Belize in 2016, and Haiti, Mali, Brazil, and Native America among others featured in recent years. For the tricentennial, all of that is being squeezed into the pavilion, an ambitious, but fitting focus.

The late, great singer Ernie K-Doe was fond of saying that, while he wasn’t positive, he was pretty sure “all music came from New Orleans.” Hyperbole from a man who called himself the Emperor of the Universe? Well, a little, maybe. A more accurate statement might be that pretty much all music came to, and through, New Orleans. Heck, after hosting its first documented opera performance in 1796, the city was known as “the Opera Capital of North America” through the next century. And, if you roll your eyes when JazzFest announces its big name artist headliners — a crop this year including Aerosmith, Sting, Beck, Rod Stewart, Lionel Richie, and LL Cool J — well, how many of them would be making the music they make, if not for the powerful influences of music tied to the heritage of New Orleans and the surrounding region?

It was all pretty much in place, even before the city’s single centennial, as cultural historian Ned Sublette notes in the introduction to his definitive 2005 account of those first 100 years, The World That Made New Orleans.

“New Orleans was the product of complex struggles among competing international forces,” he wrote. “It’s easy to perceive New Orleans’ apartness from the rest of the United States, and much writing about the city understandably treats it as an eccentric, peculiar place. But I prefer to see it in its wider context. A writer in 1812 called it ‘the great mart of all wealth of the Western world.’ By that time, New Orleans was a hub of commerce and communication that connected the Mississippi watershed, the Gulf Rim, the Atlantic seaboard, the Caribbean Rim, Western Europe (especially France and Spain), and various areas of West and Central Africa.”

And with all of that came music, gene-splicing and mutating through the years, from the drumming, dancing, and singing of slaves, given Sundays off, gathering in what became known as Congo Square (in what is now Louis Armstrong Park, just across Rampart from the French Quarter) to the backstreets and brothels of the Storyville district down the street where Buddy Bolden and Armstrong played their horns and Jelly Roll Morton worked the sounds of Latin America — “the Spanish tinge” — into roiling piano adventures through the collision of rhythm & blues and country-blues in the years just after World War II that brought about the birthing of rock ’n’ roll in Cosimo Matassa’s J&M Studios right on the other side of Rampart.

As Sublette put it: “The distance between rocking the city in 1819 and [Roy Brown’s] ‘Good Rocking Tonight’ in 1947 was about a block.”

At the same time, that distance is a trip around the world. This year, it’s all in one little tent.

A few highlights of note from the Cultural Exchange Pavilion lineup:

Sidi Touré — The guitarist, singer, and songwriter from Bamako, Mali, is one of the leading figures in modern Songhaï blues, roots of which became American blues and its variations via slaves brought across the Atlantic and, in turn, influenced by American blues and rock.

The Cajun/Acadienne Connection — A special collaboration between descendants of French settlers relocated to the Louisiana bayou prairies after being booted out of Eastern Canada by the conquering British in1755, and descendants of those who managed to stay in Canada. The former is represented by the Savoy Family Band, Marc and Ann Savoy standing among the leading forces in the revival of once-oppressed Cajun music and culture joined by sons Joel and Wilson, who have brought their own vitality to the form. The latter comes via Vishtèn, a young trio from the resilient Francophone community on Easter Canada’s Prince Edward Island which mixes French Acadian and Celtic influences with overt nods to their Louisiana “cousins.”

Cynthia Girtley’s Tribute to Mahalia Jackson — The formidable Girtley, who bills herself as “New Orleans Gospel Diva” offers her homage to New Orleans’ (and the world’s) Queen of Gospel and force in the Civil Rights Movement who, two years before her death, was a surprise performer at the very first JazzFest in 1970 in Congo Square, singing “Just a Closer Walk with Thee” with the Eureka Brass Band, followed by a formal concert the next night in the adjacent Municipal Auditorium, which now bears her name.

Tribute to Jelly Roll Morton with special guest Henry Butler — New Orleans-born Butler has long been one of the leading keepers of the flame of the city’s great piano traditions, an heir to such greats as Prof. Longhair and James Booker. Here, he is featured in a set honoring Morton who, if not the inventor of jazz (as he was wont to boast himself), was one of its key innovators and promoters in its formative years.

Jupiter & Okwess — Hailing from the Democratic Republic of the Congo’s capital Kinshasa, dynamic singer Jupiter Bokondji and his forceful band have become an international force in modern Congolese music, as it’s taken to the global road recently, gripping audiences at festivals and clubs alike in Europe and North America.

Kermit Ruffins’ Tribute to Louis Armstrong — Trumpeter and singer Ruffins became a star as a teen, helping lead a new generation of NOLA street musicians with the Rebirth Brass Band in the ‘90s, and has continued as a local favorite through his solo career (plus wider exposure via featured spots in HBO’s Treme, among other things). His love for and debt to the one-and-only Satchmo has always been a core presence in his playing and gravelly, good-natured vocal approach.

Leyla McCalla — The cellist, banjoist, and singer emerged in the second version of the Carolina Chocolate Drops alongside Rhiannon Giddens. Settling in New Orleans and starting a family, she’s dug deep into Haitian and Creole roots in her colorfully wide-ranging solo albums, showing herself a visionary, talented artist in her own right.

The East Pointers — Another young trio from Canada’s Prince Edward Island, this group draws more on the British-Celtic traditions, but with the distinct character of its home. Their latest album, What We Leave Behind, explores the sadness of young people leaving the island to seek work and wider horizons elsewhere.

Lakou Mizik — This Port-au-Prince group has been called the Buena Vista All Stars of Haiti, as it was formed after the devastating 2010 earthquake around a vibrant core of Haitian musical elders joining with rising youngsters. Their 2017 JazzFest performance was one of the year’s highlights.

Photo of Congo Square courtesy of New Orleans Jazz & Heritage Festival

Hot Club Sandwich, ‘Swang Thang’

Posted on by Editor

Swing is the most bluegrass-y subspecies of jazz. The chunk of the guitar chopping and comping away, the improvisational fiddle, and the walking bass solos almost guaranteed to elicit applause are more than reminiscent of ‘grass. It’s not uncommon to hear standards played in the style of Django Reinhardt and Stephane Grappelli wafting from more progressive bluegrass jams. Quintessential numbers like “Swing 42” and “Minor Swing” morph seamlessly into new acoustic favorites like “16/16” and “E.M.D,” both written by David “Dawg” Grisman. Dawg, arguably more than anyone else, is responsible for bringing swing and gypsy jazz to the bluegrass masses — but he isn’t just a jazzy missionary to more folky, old-time realms; he has made a home for himself in the heart of the swing scene, as well. He’s as comfortable straddling the fence as he is jumping down and spending some quality time on either side.

On the opening track of Hot Club Sandwich’s just-released album, No Pressure, the duo of mandolins make this bluegrass comparison most palpable. But don’t be mistaken: This band, this album, and this track are all swing. Hot Club’s mandolinist Matt Sircely and Dawg himself, the writer of “Swang Thang” and the album’s producer/advice guru, twin the tune’s bouncy, whimsical, jovial head and swap licks with each other during the solo sections. Listeners may feel a sudden urge to run away to the countryside in France, or to sip wine or snooty coffee at a street side café, or watch an indie movie or Fiat/Vespa car chase after a dose of this swang. It’s a pleasure to hear Dawg do what he does best with this Washington-based string outfit that’s been carrying the swing banner for going on two decades.

Sam Reider, ‘Valley of the Giants’

Posted on by Editor

Accordionist, pianist, and composer Sam Reider was inspired by wandering through the surreal landscape of Valle de los Gigantes in Baja California, Mexico. The park is named for the gargantuan cardón cactus, a species that resembles saguaros of the U.S., but grows larger and taller and can live longer than 300 years. It might seem that the Sonoran desert — dotted by enormous, otherworldly plants — would evoke meditative, minimal, dreamy sounds — a musical reflection of desolation and austere beauty — but “Valley of the Giants,” off Reider’s debut album, Too Hot to Sleep, is anything but.

It’s rollicking and frenetic, lilting and energetic — more like the Wild West, replete with stampedes and tumbleweeds, than a silent, spiritual desert. The album’s roster of savvy pickers (Dominick Leslie on mandolin; Alex Hargreaves on fiddle; Roy Williams and Grant Gordy on guitars; David Speranza on bass; and Eddie Barbash on saxophone) pull from their overarching bluegrass expertise to drive the tune forward at a pace just shy of breakneck, galloping-horse-chase soundtrack speeds. Dashes of folk influences from around the world are sprinkled into its string band aesthetic like melodic Easter eggs. Reider’s accordion is the unyielding anchor, giving a dose of soulful, raw timelessness, but with a modern crispness and confidence. Somehow, it simultaneously conjures arid Baja and transatlantic scenes in an Irish pub or the countryside in France. It’s like a mini-vacation, wrapped up tidily within an instrumental.

Keeping the Culture Alive: A Conversation with Trombone Shorty

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If recent reports are to be believed, New Orleans has usurped Las Vegas’s drunken, fluorescent-pink crown as the go-to spot for bachelorette parties. Gaggles of girls trouncing down the Tremé sporting satin bride-to-be sashes are not an uncommon sight, as brash replaces the sound of brass that defined the city that Troy Andrews, known to most as Trombone Shorty, grew up in. Like everywhere with a deep and steely soul, gentrification has landed, bee to flower, and Andrews, who became a bandleader before most children had their training wheels removed, is intent on keeping that spirit alive: but in a way that makes sense for the modern world, not despite it.

On Parking Lot Symphony, his newest LP, Andrews collaborates with everyone from members of Edward Sharpe and the Magnetic Zeros to Aloe Blacc, and has previously shared the stage with country, rock, and pop greats — including Dierks Bentley, Red Hot Chili Peppers, and Madonna, to name a few. There’s a lot of arguing these days about how to best ensure that music keeps thriving in a bachelorette party-inundated, streaming- and synth-heavy world, and Andrews’ school — one that fuses R&B, jazz, blues, and big band — is the type to actually keep the art of song cogent. It’s full of tradition but never once traditional, rich in talent and technique, but never trying to fly out of reach.

The title track, written with Alex Ebert of Edward Sharpe and the album’s producer, Chris Seefried, is this dichotomy in action: It’s slick and funky but joyfully unpredictable, adorned with pulls of the trumpet that are as lyrical as the words itself. Parking Lot Symphony is partly inspired by a youth spent playing anywhere outside of four walls, marching down the Tremé in street parades, and partly by Andrews’ sponge-like approach to current culture — more often than not, he’s browsing the Spotify Global Top 50 over any individual record.

“We played everywhere from Jackson Square to parking lots, funerals, backyards, on street corners, on street cars, everywhere,” says Andrews. “So Parking Lot Symphony really means music can go anywhere, be played anywhere, and take you anywhere.” True to form, the record feels blissfully free of any sonic or physical walls.

It’s been four years since your last record (2013’s Say That to Say This) was released. Was there a song that kicked things off for this new collection and made you realize the direction you wanted to take things?

I don’t know if it was one song; it was more a process of letting inspiration come to me while I was traveling and working on the road. Then some sparks of inspiration would come up to do some new music, and I’d be writing a hook. I went into the studio by myself for two weeks and played all the instruments before I introduced the band to the songs. I wanted to get a bunch of ideas out first, then have the musicians play the parts better than I could while we perfected the arrangements.

You have such an interesting roster of co-­writers on the record: Kevin Griffin from Better Than Ezra, and Ebert amongst them. On “Familiar,” with Aloe Blacc, you even create a new palette you’ve called “trap funk.” What do you do to stay connected to every corner of music, regardless of genre?

I think it is a natural progression. When I grew up, I was listening to brass bands and I was listening to New Orleans hip-hop, so that is a part of my culture. I started, then, playing my horn to hip-hop beats and rock beats. It’s part of knowing where you come from, but trying to move the music forward.

You chose two covers for this record, both from local legends: “Here Come the Girls” by Allen Toussaint, and the Meters’ “Ain’t No Use.” What musical gaps were you hoping those would fill?

I didn’t want to play standard songs and, when I heard “‘Here Come the Girls,” even though it was written before I was born, I almost feel like it was written for me to perform. I just thought that the horns in “Here Come the Girls” would fit really well with the sound I was creating at this moment. “Ain’t No Use” is a song we have played live.­­ The Meters are New Orleans legends. Their sound to me is New Orleans, and you can hear in their music how they adapted and grew and expanded on the traditions they started in, which we try to do.

Is there a song on the record that you are most nervous to play live?

I don’t really get nervous, but singing, in general, for me, can be a little challenging. It’s easier and more natural for me to play than it is for me to hear my own voice. Singing feels more like jumping over a hurdle. And I feel like I really pushed myself vocally on this album and I’m looking forward to doing that in our shows, as well.

Speaking of nerves, you’ve played at the White House before. Would you do it now? Do you think musicians should be overtly political?

It’s a personal choice to be political or not, and I don’t want to tell anyone what to say. I did play four or five times for President Obama at the White House, and a few times were for Turnaround Arts to support arts education. Those were tremendous experiences because I also got to collaborate with kids, as well as some artists that I never thought I would get to play with. It was just great to be on stage there, be among some of the greatest musicians in the world, and be able to play in front of the President and the First Lady.

You’ve also played with country musicians like Dierks Bentley and Zac Brown. Do you enjoy modern country?

I love all music. Garth Brooks is probably right at the top of the list for me, as far as artists I respect and would love to work with. Seeing Zac Brown live when we toured with him, I learned a lot from that, how he plays with so much emotion. And playing with Dierks Bentley and with Little Big Town … you can just feel the power of their talent.

New Orleans is once again becoming one of the biggest tourist destinations — a hot destination for bachelorette parties with AirBnbs everywhere. Does that worry you? Do you ponder gentrification much?

It does, when I go to the old neighborhood and realize how many of the people who made it a special place aren’t there. The Tremé is the neighborhood where I grew up, but since the storm, many of the original Tremé people I grew up with can’t afford to stay there any more. So, in some ways, it is already a New Orleans that lives on in my music.

We’re in a world of synthesizers and automation — as a musician, do you think about instruments themselves being at risk long-term, and kids growing up not wanting to play an instrument? What do you think can be done to ensure we keep kids picking up guitars and trombones, not just computers?

I can remember playing and marching down the street in the Tremé. Without that, and the people around me who taught me or provided access to instruments, I wouldn’t be who I am. That’s why I feel the responsibility to carry on the traditions that raised me. I don’t want to wait until late in my career to give back. I want to do it while things are growing for me. I felt an unspoken responsibility to give back.

What do you hope people take away from this record emotionally?

My goal is to put out great New Orleans music, and I’ve taken everything that I’ve learned, everything I’m interested in, everything I’ve played onstage with different people from country and western, to rock ‘n’ roll, to funk, to hip-hop, and I’m just putting that in the context of my own tradition of what I grew up with in New Orleans. So I hope people take that you can be true to your roots and still make your own way forward.

Photo credit: Mathieu Bitton