Showing posts with label Sucu-Suco. Show all posts
Showing posts with label Sucu-Suco. Show all posts

15.10.15

¡El Sucu Suco Vive!

 
Isla Caribe
Sucu Suco
1995

Tracks:

01 - La chaqueta roja
02 - Santa Fe
03 - Popurri
04 - Algo mas del Son
05 - Chaila
06 - El rabito de lechon
07 - Felipe Blanco
08 - Siento por ti
09 - Por tu mente
10 - Tu corres con mi suerte
11 - Mi Sentimiento por la musica
12 - Cuidate del palo

Frank Federico Boza - director
Osmundo Calzado - musical director
 
♫☆`*♥¸¸.•*¨*•♫☆`*♥¸¸.•*¨*•☆♫

.ღ•:*´♥`*:•ღ.

♫☆`*♥¸¸.•*¨*•☆♫`*♥¸¸.•*¨*•☆♫

 
 ...this sounds good, sucu-suco from the country in Cuba, played by a band led by Frank Federico Boza. It’s local, happy, meant for dancing, and full of sparkling energy. There’s a horn section, and an electric bass, and a female coro, and it feels recorded in some nearby meeting hall, open and rocking...It’s like visiting a provincial capital, and hearing the best band in town...
 

 Cuban Music: The School of Life
June 9, 2013

An interview with composer Frank Federico Boza, director of Cuba’s Isla Caribe.

Vicente Morín Aguado

  
  HAVANA TIMES - Composer Frank Federico Boza has been a professional musician for 35 years and the director of his own, orchestral ensemble for the last 20. Our conversation begins with a look at a rather well-received tendency we see in Cuban music, the use of crude refrains which draw from the language typical of underprivileged sectors of Cuban society.

“I don’t like using rough language for shock value; you don’t need it to remain popular. The important thing for me is being true to myself, working from my roots up, to sing about the beautiful things you see in this country.”

However, the catchiest songs have refrains that say things like: “If you don’t have a stomach for killin’, step down and let yourself be killed.”

“Look, Mr. Reporter, people forget the palm trees, the fruits of the earth, the city of Baracoa, its cocoa, its coffee, its papayas and other fruits, the people who work the land, Cuba without politics, the things we should remember and celebrate. To stay at the top, some people will do anything, from buying someone else’s musical numbers to using cheap commercial tactics.”

HT: So, is it a problem of corruption, of bureaucracy? As an artist, you see these problems in the field of music itself?

Frank Federico Boza: Let’s not be too harsh and say it’s a combination of luck and the fact that, perhaps, people are simply not interested in some ideas. If we worked from the bottom up, people who judge you afterwards wouldn’t get to decide what to produce, whether you get to travel or not, whether your music is played on TV, etc. That is, we need to democratize the process. I am not trying to be political when I use this word. I use it to mean an effective control over something, having the opinion of the artists, the musicians themselves.

Boza was born in El Entronque de la Maya, a small town near Santiago de Cuba. After completing his military service, he became an amateur musician and played at the Nueva Gerona Cultural Center in Cuba’s Isla de la Juventud.

FFB: I started out at a typical Cuban brass band, similar to Aragon or the Original de Manzanilla. I went from being an amateur to a professional percussionist. I enrolled at the Vocational Advancement School (Escuela de Superacion Profesional) and completed drumming and piano studies. I was already composing my own music when I took on the challenge of moving to Havana, in 1991.

HT: What role do lyrics play in your conception of art?

FFB: I sing to flowers, to palm trees, to children, to good ideas and good things. Ideas know no borders. My album, A Bit More Son (Algo más del Son) is sold out, and is faring quite well abroad. I got to know the Sucu Suco genre at Isla de la Juventud and wanted to do my own version of this very old son tradition, with a small ensemble, like a jazz band. At first, I met with a lot of rejection and distrust, but I stuck to my idea, I was persistent.

HT: What did you want from your band?

FFB: Like I said, I wanted a small, typical band, like NG La Banda, to give you an example. We had our debut at La Tropical. I pushed my ideas through. At first, people said I was crazy, but, in the end, they were hugging me with emotion. I had managed to re-launch the Sucu Suco from Pinar del Rio in a different style, something completely original. That’s when people started to congratulate me. There were people who wanted to work with me and that’s how Algo mas del Son, produced by Cuba’s EGREM label, was born. It was produced by Rafael Chacon and includes a song, inspired by a short story by former Minister of Culture Abel Prieto, sung by Sara Gonzalez, Guisazo’s Fault (La Culpa del Guisazo). The album also includes classic pieces from the genre, such as The Piglet’s Tiny Tail (El rabito del lechón), a masterpiece by Mongo Rives, Pinar del Rio’s folk music king.

My experience as a journalist is that Cuba tends to forget its musical traditions, and only regains an interest in them when a daring entrepreneur comes along and draws its attention to it. The Sucu Suco could be as fortunate as traditional ballad music from Santiago de Cuba or the Buena Vista Social Club. Many bands simply copy others, they’re part of commercial enterprise aimed at making a bit of money, getting on a plane, earning a bit more money, returning and continuing to do what they do in show business. Save for some rare exceptions, I don’t see a lot of originality around.

FFB: That’s the way it is, Vicente, and it’s because they don’t go to the root of things, they don’t go looking for the truly valuable artists. You see a lot of people who’ve been to school, working with the same directors and arrangers. They’re there, but they don’t produce anything novel. In the old days, Chapotin was Chapotin and Chocolate was Chocolate, La Aragon was her own unique thing and Benny quite another. When you see something original, look into it, you’ll see it didn’t come out of any school, and I say this not to deny the importance of schooling. Like I said, I am grateful for the opportunity to study I had when I was a young man who had just come out of military service. I was able to become a musician thanks to that.

HT: Are you satisfied with your career? What paths lie ahead of you? What challenges?

FFB: I’m not in the least bit satisfied, though I am pleased to be able to say the band has been playing in Havana for twenty years and that it continues to be successful. We haven’t travelled abroad, and we have a new series of songs for another album, which I’m sure will sell. It’s not a question of moving up or down, the important thing is to stay where you are, to hold your ground. The fact you’re not at the top isn’t always your fault. Whether people see you or listen to your music doesn’t always depend on what you do.

It seems we live in a world that is chaotic and out of control. Money talks and bureaucracy sets the rules.

I’m not into naming names, I am an artist and it’s not my place. It could be misinterpreted. But, let me tell you, even shows are suffering, because venues no longer have artistic directors, people who guide you, tell you what’s appropriate for the place, the time, the audience, people who can organize a show rationally.

HT: You spoke of the so-called “academic sin”, but you recognize the value of schooling nonetheless.

FFB: Music schools do produce relatively qualified musicians, but, as time passes, and with the new educational system in place, we start to see more and more of the same. Before, you had conservatories and maestros, without the massive classrooms you have today. New things emerged when you stepped out into the real world, when you got on stage or went on tour, when you recorded an album. It was a different and highly competitive world, with no room for boredom, repetition or coarseness.

HT: Maestro, the sad thing is that, while you sing about beautiful things, others compare themselves to a bus and yell stuff like “Oil and water, I’m a bus, get out of the way or I’ll run you down.”

Boza takes my hand and says:

FFB: Polo Motañez, born and raised in the Cuban sticks, was rescued from oblivion by a European label. The old men from the Buena Vista Social Club, that was a project put together very far away from here. I think you start to see where uniqueness is appreciated, where permanent success is found…

HT: So, Boza, what’s more important to you, school or life experience?

FFB: Life is a school, but it teaches you things in due course. When I was a student, I was young, I had less experience. Today, I have the experience that the school of life has given me, and that’s the reason I think the way I do.

interview source


 ¡Sucu-Suco!

14.10.15

Desde La Isla de la Juventud...

  
La Tumbita Criolla de Mongo Rives
"El Sucu Sucu"
1999

Tracks:

01. Yo Quiero Bailar Con María Elena
02. Candela Son Tus Ojos
03. La Campana
04. Candela Es Mi Sucu Sucu
05. Sucu Sucu Para Ti
06. Que Bella
07. Los Masajes No Tienen Cuevas
08. Chinito Que Vendes Tu
09. El Melon
10. Dame El Rabito Del Lechon
11. Que Rico Baila Clarita
  
♫☆`*♥¸¸.•*¨*•♫☆`*♥¸¸.•*¨*•☆♫

.ღ•:*´♥`*:•ღ.

♫☆`*♥¸¸.•*¨*•☆♫`*♥¸¸.•*¨*•☆♫

  

"Different regional migrations of Cuban workers resulted in varations of the son. One such variation was born in the 1920s out of the Isla de Los Pinos. This style, called Sucu-sucu, gave a particular flavor in terms of sound and dance. Tres, machete (used as a scraper), seed shakers, and bottles played with spoons created an orginal sound. Unlike other son forms, the dancers of Sucu-sucu don't move their hips and shoulders. Instead, complex foot movements are emphasized."

- Bruce Polin
¡Recommended!

Ramon “Mongo” Rives
  
from Fidels :

The 'Sucu Sucu', a "rural Cuban" rhythm that is reputed to have originated by a Woman named 'Bruna Castillo'.
It was purportedly created in 1840 in a house called "La Tumbita" that was close to a "village" named 'Santa Fe' which is now the second largest city on La 'Isla Del Pinos'. (now called 'La Isla de la Juventud' since 1978)

The rhythm originally was known to have several names: "rumbita", "cotunto" up until the 1920's when it was named 'Sucu Sucu' based on the sounds made by the style of playing the 'bandurria' and the sliding and dragging of the feet on the wooden floor of the "bohios" and "conucos". (small houses of the campesinos/farmers at that time).

To my knowledge, one the only few Cuban musicians still playing 'Sucu Sucu' and keeping it alive commercially is Ramon “Mongo” Rives, a 'Laúd' player and the great grandson of 'Bruna Castillo'.


WHAT WAS THE SUCU SUCU IN CUBAN MUSIC?

by Maria del Carmen Mestas

The voice of the old man from Isla de la Juventud rose up in the night accompanied by the rhythm of a beautiful sucu sucu, and there, in that improvised get-together, was awakened the curiosity to investigate this rich expression of Cuban folklore.

Its origin dates back to 1840, in La Tumbita farm, close to the town of Santa Fe, in what is nowadays Isla de la Juventud, formerly Isla de Pinos. According to musicologist María Teresa Linares, the music is similar in its formal, melodic, instrumental and harmonic structure to a son montuno. It alternates a soloist with a chorus that sings a fixed passage, accompanied by the band. The soloist sings improvisations on a quartet or a ten-stanza verse.

The sucu sucu reached a greater standing around 1950, when the famous author Eliseo Grenet stylized it and composed pieces that achieved a huge popularity in Cuba and abroad. During that phase, the best-known one was called Felipe Blanco, which was promoted by the radio on a large scale and, later on, was prohibited because of the political jokes prompted by its lyrics.

The story says that Felipe Blanco was in service to Spain; his task was to cut off the ears of Cuban rebels.

On July 26, 1896, those participating in the uprising of the Evangelina Cossío conspiracy had dispersed themselves around the hills of the Sierras de las Casas and, worn out from the long treks, were sleeping in some caves close to the La Concepción ranch.

Felipe Blanco, using some tricks, attracted the rebels to his house and offered them food and shelter, before he betrayed them. They were all handed over to the Spanish and subsequently massacred.

The sucu sucu begins to spread around the 1920s and 1930s. By that date Jamaicans and people from the Cayman Islands, who work mainly in the recollection of grapefruit and other fruits, reach the North American haciendas established on Isla de Pinos. Workers from Niquero, Guantánamo, Manzanillo and other places from the eastern region also settle there, at the start of the construction of the so-called Presidio Modelo.

From 1948 to 1950 new elements enter into sucu sucu; in this way it breaks with the traditional scheme. The genre became more stylized, rapidly becoming commercialized. This was due to the work of Eliseo Grenet and Ramírez Corría, who introduced variations to that folkloric expression from Isla de Pinos.

There are two types of structure in the musical bands: one, made up by accordion, harmonica, kettledrum and güiro, violin or guitar; the other one, following the style of the traditional son bands, made up by marímbula, tres, guitar, bongo, claves and maracas.

Groups from Santa Fe and Jacksonville used a stool or conga drum in sucu sucu to mark the rhythm. More modern groups now use even trumpets. In the past, the machete was used as a rasper.

How is it danced? Many people describe sucu sucu’s choreography like that of the son, with the only difference that there is not a long and a short step, but two short shuffle steps with each foot. Older people tell us that in the past, the dancers used to light a candle to Saint Nicholas, and they would dance while it remained lit. The respite depended on giving a sieve to those who were awaiting the opportunity to join the dance.

What is true is that the choreography of this genre has been changing and that each generation has introduced its own modalities.

Several Cuban bands have worked for an international reach of sucu sucu in their albums as well as in their international tours. Among the best-known bands are Sonny Boy and Mongo Rives y su Tumbita. Nowadays this expression of great resonant strength arouses enthusiasm not only on Isla de la Juventud, but also abroad, thanks to the work developed by the Isla Caribe orchestra, directed by Frank Federico Boza.






 

7.10.15

Fiesta, Comida, Bailes, Danzas Cantares...

  
Guateque
1993

Tracks:

01. Celina González - Yo Soy el Punto Cubano [Punto] (4:03)
02. Inocente Iznaga - Sube la Loma Campana [Sucu Sucu] (2:42)
03. Conjunto Los Montunos - Parranda [Punto] (3:31)
04. Radeunda Lima - Mi Tierra Es Así [Guajira] (4:19)
05. Chanito Isidrón - Las Que Se Pintan el Pelo [Punto] (3:28)
06. Conjunto Los Pinares - Las Riquezas Naturales [Punto] (1:56)
07. Ramón Veloz - Amanecer Guajiro [Guajira] (2:46)
08. Martica Morejón - La Alborada [Punto] (5:33)
09. Adolfo Alfonso & Justo Vega - Controversia [Punto] (7:14)
10. Coralia Fernández - Mi Pedacito de Tierra [Son Montuño] (3:03)
11. Conjunto Palmas Y Cañas - Palmas y Cañas [Guajira Son] (3:30)
12. Chomat, Ana María - La Rosa Oriental [Son Montuño] (2:33)
13. José M. Rodríguez (Laúd) - Zapateo (2:22)
14. Ramón Veloz & Coralia Fernández - Guajira Guantanamera (4:23)

Production & booklet text by María Teresa Linares
 
♫☆`*♥¸¸.•*¨*•♫☆`*♥¸¸.•*¨*•☆♫

.ღ•:*´♥`*:•ღ. 

♫☆`*♥¸¸.•*¨*•☆♫`*♥¸¸.•*¨*•☆♫
  Guateque: (voz caribe) m. Fiesta con comida y baile que se da en una casa.
Guateque: El Padre Las Casas al hablar de los “bailes, danzas cantares”, que observó en Cuba, se refiere a los “Guateques” , una danza no ceremonial en la que circulaban, entre los que bailaban y cantaban, otros indios, dándoles de beber.

Oviedo dijo que los cantares y danzas se parecían a los de los labradores de España y tenían uno que los guiaba y cantaba solo, y le respondían en coro el resto de los bailadores. Tal vez esta es la razón de que a las fiestas campesinas de cantos y bailes en Cuba se les llama popularmente “guateques
***

Punto guajiro or punto cubano – or simply punto – is a sung genre of Cuban music, a poetic art with music. It emerged in the western and central regions of Cuba in the 17th century, and consolidated as a genre in the 18th century. Although it has Andalusian origins, it is a true Cuban genre because of its integration with African elements.

Punto is played by a group with various types of guitar: the Spanish guitar, the Cuban tres, the laúd and the tiple. The punto refers to the use of a pick (punteando), rather than strumming (rasgueado). There are three percussion instruments: the clave, the güiro and the guayo (also a scraper, but of metal). Singers form themselves into teams, and improvise their lines. They sing, or chant, an unvarying melody, with intervals between stanzas to give the singers time to prepare the next verse.

Early compositions were sometimes recorded in print, as were the names of some of the singer/composers. Beginning around 1935, punto reached a peak of popularity on Cuban radio. Nothing was done to record their work, but as it happens, a stenographer, Aida Bode, was a fan of this genre, and she wrote down the verses as they were broadcast. Finally, in 1997, her transcriptions were published in book form.

Celina González and Albita both sang punto in the first part of their careers, proving that the genre is still alive, though perhaps moribund in its original form. Celina has one of the great voices in popular music, and her supporting group Campo Alegre is outstanding. For aficionados, however, Indio Naborí (Sabio Jesús Orta Ruiz, b. 30 September 1922) is the greatest name in punto, for his decima poetry, which he wrote daily for the radio and newspapers. He is also a published author, with several collections of his poetry, much of which has a political nueva trova edge...

 
this one and a lot more