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    Emahoy Tsegué-Maryam Guèbrou, Nun With a Musical Gift, Dies at 99

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    Born in Ethiopia, she seemed headed for a career as a concert pianist before she chose a monastic life. Her intricate piano recordings gained a cult following.“Honky tonk” and “nun” are words not often seen in combination, but in 2017, when the BBC broadcast a radio documentary about the pianist and composer Emahoy Tsegué-Maryam Guèbrou, “The Honky Tonk Nun” was the title of choice.It was a testament to the music she made, both before and after she became a nun in the 1940s, music that drew on her classical training but seemed to partake of rhythm and blues, jazz and other influences. The relatively few who discovered it knew they had found their way to something singular.The musician Norah Jones was one who did, especially after hearing the album “Éthiopiques 21,” a collection of Sister Guèbrou’s piano solos that was part of a record series spotlighting folkloric and pop music from Ethiopia.“This album is one of the most beautiful things I’ve ever heard: part Duke Ellington, part modal scales, part the blues, part church music,” Ms. Jones told The New York Times in 2020. “It resonated in all those ways for me.”The documentarian Garrett Bradley used Sister Guèbrou’s music in the soundtrack of “Time,” her acclaimed 2020 film about a New Orleans woman’s fight to get her husband out of prison. Alex Westfall, writing in Pitchfork about that movie and its soundtrack, called the music “the sonic equivalent to infinity — untethered by conventional meter or rhythm, as if Guèbrou’s instrument holds more keys than it should.”Fana Broadcasting, Ethiopia’s state-run news agency, announced on March 27 that Sister Guèbrou had died in Jerusalem. She was 99. The announcement did not specify when she died.“Hers were some of the most extraordinary 99 years ever lived on this earth,” Kate Molleson, who made “The Honky Tonk Nun” and wrote about Sister Guèbrou in her book “Sound Within Sound: Radical Composers of the 20th Century” (2022), said on Twitter.Sister Guèbrou (the title emahoy is used for a female monk) was born Yewubdar Guèbru on Dec. 12, 1923, in Addis Ababa, Ethiopia’s capital. (She changed her name when she became a nun.) Her father, Kentiba Gebru Desta, held several titles, including mayor of Gondar, and her mother, Kassaye Yelemtu, was socially prominent as well. At age 6, Sister Guèbrou was sent to a boarding school in Switzerland. There, she said in the BBC documentary, she saw a concert by a blind pianist that made a strong impression.“It remained in my mind, in my heart,” she said. “After that, I was captivated by music.”She studied violin and piano and then returned to Ethiopia in 1933 to attend the Empress Menen secondary school. After Italy, under Benito Mussolini, invaded Ethiopia in 1935 and forced its emperor, Haile Selassie, into exile, Sister Guèbrou and her family were deported to the Italian island of Asinara and then were relocated to Mercogliano, east of Naples.When the Italian occupation ended and Selassie was restored to power in 1941, Sister Guèbrou, still a teenager, accepted an offer to further her music studies in Cairo, though the Cairo climate did not agree with her. She eventually returned to Ethiopia, working for a time as an assistant in the Ministry of Foreign Affairs.Ms. Guèbrou in an undated photo. After studying music in Italy and Cairo, she underwent a spiritual reassessment and became a nun, joining a monastery in Ethiopia. “I took off my shoes and went barefoot for 10 years,” she said. via Buda MusiqueShe had a chance to study at the Royal Academy of Music in London and seemed on the way to a career as a concert pianist, the BBC documentary says, but that prospect fell through for reasons Sister Guèbrou would not detail. That led her to a spiritual reassessment of her life, and by her early 20s, she was a nun. She spent 10 years in a hilltop monastery in Ethiopia.“I took off my shoes and went barefoot for 10 years,” she told Ms. Molleson. “No shoes, no music, just prayer.”She returned to her family and by the 1960s was recording some of her music; her first album was released in Germany in 1967, according to the website of a foundation established in her name to promote music education.She made several other records over the next 30 years, donating the proceeds to the poor. In the mid-1980s, she left Ethiopia and settled into an Ethiopian Orthodox monastery in Jerusalem, spending the rest of her life there. Information on her survivors was not available.Sister Guèbrou came to much wider attention in 2006. The French musicologist and producer Francis Falceto, who had been releasing albums of Ethiopian music from the 1950s, ’60s and ’70s in a series called “Éthiopiques” on the Buda Musique label, made a collection of her solo pieces No. 21 in that series.“While the sound of this musician’s pensive, repetitive drawing-room études owes something to Beethoven, Schumann and Debussy — although they are studded with little arpeggios special to Ethiopian music — there is a dusky, early-blues quality to much of it,” Ben Ratliff wrote in a review in The Times. “If you’ve heard some jazz, you could think it was written by Mary Lou Williams or Duke Ellington in their own moments of making their own quiet, original drawing-room music.”Ilana Webster-Kogen, an ethnomusicologist at SOAS University of London with an expertise in Ethiopian music, broke down one track from the “Éthiopiques” album, the inviting yet complex “The Story of the Wind,” which is less than three minutes long.“First, there is a lot of classical technique in there, particularly in the interplay between the right and left hands,” she said by email. “You might think you’re listening to a sonata for those first few seconds because there is so much harmony between the right and left hand. But then it becomes immediately clear that she’s improvising, so the genre signals jazz.”And then there’s the meter of the piece.“Most Ethiopian music is written in 6/8, which you can count either as duple meter or triple meter (1-2-1-2 or 1-2-3-1-2-3),” Dr. Webster-Kogen wrote. “If you try to count, you’ll see that she really fluctuates between duple and triple pulse. This would be innovative coming from any musician, and sure, there are other Ethiopian musicians who do this — now — but the idea that they got it from a woman who has dedicated her life to prayer and charity … anyone can see that this is unusual.” More

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      Haile Gerima Is Having a Hollywood Moment. It’s Left Him Conflicted.

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      The director, an eminence of American and African indie cinema, is being recognized by the Academy Museum of Motion Pictures and Netflix. But he has long rejected the industry.Haile Gerima doesn’t hold back when it comes to his thoughts on Hollywood. The power games of movie producers and distributors are “anti-cinema,” he put it recently. The three-act structure is akin to “fascism” — it “numbs, makes stories toothless.” And Hollywood cinema is like the “hydrogen bomb.”For decades, Gerima, the 75-year-old Ethiopian filmmaker, has blazed a trail outside of the Hollywood system, building a legacy that looms large over American and African independent cinema.But as he spoke with me recently on a video call from his studio in Washington, D.C., Gerima found himself at an unexpected juncture: He was about to travel to Los Angeles, where he would receive the inaugural Vantage Award at the opening gala of the Academy Museum of Motion Pictures, which is also screening a retrospective of his work this month. A new 4K restoration of his 1993 classic, “Sankofa,” debuted on Netflix last month.After 50 years, Hollywood has finally come calling. “I’m going with a lump in my throat,” Gerima said with his typical candor. “This is an industry I have no relationship with, no trust in, no desire to be a part of.”Gerima tends to speak directly and without euphemism, his words propelled by the force of his conviction. The filmmaker has been at loggerheads with the American film industry since the 1970s, when he was a student at the University of California, Los Angeles. There, he was part of what came to be known as the L.A. Rebellion — a loose collective of African and African American filmmakers, including Charles Burnett (“Killer of Sheep”), Julie Dash (“Daughters of the Dust”), Larry Clark (“Tamu”) and others, who challenged the mainstream cinematic idiom.Gerima’s first project in film school was a short commercial called “Death of Tarzan.” An exorcism of Hollywood’s colonial fantasies, it provoked a response from a classmate that Gerima still remembers fondly: “Thank you, Gerima, for killing that diaper-wearing imperialist!”The eight features he has since directed bristle with the same impulse for liberation, employing nonlinear narratives and jagged audiovisual experiments to paint rousing portraits of Black and Pan-African resistance. In a phone interview, Burnett described Gerima’s work as coursing with emotion: “People have plots and things, but he has energy, real energy. That’s what characterizes his films.”The stark, black-and-white “Bush Mama” (1975) charts the radicalization of a woman in Los Angeles as she navigates poverty and the Kafkaesque bureaucracy of welfare. “Ashes and Embers” (1982) — which opens with the protagonist driving into Los Angeles with dreams of Hollywood before being abruptly stopped by the police — traces the gradual disillusionment of a Black Vietnam War veteran. In “Sankofa,” one of Gerima’s most acclaimed films, an African American model is transported back in time to a plantation, where she’s caught up in a slave rebellion. Other films, like “Harvest: 3,000 Years” (1976) and “Teza” (2008), explore the political history of Gerima’s native Ethiopia.Nick Medley and  Alexandra Duah in “Sankofa,” which has been restored and is now available on Netflix.Mypheduh FilmsFor the filmmaker and his wife and producing partner, Shirikiana Aina, these visions of fierce Black independence are as much a matter of life as art. Most of Gerima’s movies have been produced and distributed by the couple’s company, Mypheduh Films, which derives its name from an ancient Ethiopian word meaning “protector of culture.” Mypheduh’s offices are housed in Sankofa, a bookstore and Pan-African cultural center across the street from Howard University, where Gerima taught filmmaking for over 40 years. This little pocket of Washington is Gerima’s empire — or his “liberated territory,” as he likes to call it.“When I think of Haile’s cinema, I think of the cinema of the maroon,” Aboubakar Sanogo, a friend of Gerima’s and a scholar of African cinema at Carleton University in Ottawa, Canada, said in an interview, invoking a term for runaway slaves who formed their own independent settlements. “It’s very much a cinema of freedom. Hollywood is the plantation from which he has escaped.”If Gerima is now ready to dance with the academy (which, incidentally, has never awarded a best director Oscar to a Black filmmaker), it’s because of the involvement of a kindred soul: Ava DuVernay.The “Selma” filmmaker, who co-chaired the Academy Museum’s opening gala, has been the driving force behind the Haile-ssance of 2021. Array, DuVernay’s distribution and advocacy collective, spearheaded the restoration of “Sankofa.” The company also rereleased “Ashes and Embers” on Netflix in 2016, in addition to distributing “Residue,” the debut feature by Gerima’s son Merawi, last year.Speaking by phone, DuVernay said that in collaborating with Gerima, she felt she had come full circle: Years ago, she modeled Array on the example set by Gerima and Aina’s grass-roots distribution initiatives.“I was very influenced by this idea that your film is an extension of you, and it does not have to be given away to someone else to share with the world,” DuVernay said. “The self-determination of self-distribution, that was a radical idea to me. I didn’t have to go around begging studios — I could make my film and be in conversation with an audience independently.”It was a strategy Gerima and Aina forged during the initial release of “Sankofa.” The film gives galvanizing form to an idea that courses through all of Gerima’s work: that Africans are not the victims of history, but its heroes. “I always felt that slavery is not about brutal white people,” he said. “Slavery is about Black Africans refusing to be slaves. The consequences of that cannot be the dominant aspect of a film; otherwise, you participate in creating Hollywood victims.”But getting this film — born of unprecedented co-productions with Ghana, Burkina Faso and other African countries — seen by Black audiences in America required its own kind of fearless independence. When a well-received premiere at the 1993 Berlin International Film Festival did not lead to any American distribution deals, Gerima and Aina did what they knew best: They turned to their community.Gerima’s ideas about self-distribution influenced Ava DuVernay and other filmmakers. Michael Tyrone Delaney for The New York TimesThey rented a local cinema in Washington, and held screenings and meetings to spread the word. The response was overwhelming: The theater was packed for 11 weeks, and soon they were raising money for a second print to show in Baltimore, where it ran for 21 weeks. As community and cultural groups started reaching out from Illinois, Kansas, Arkansas, California and elsewhere, Gerima and Aina slowly established what they call the “Sankofa family.”“They were our airport in every state,” Gerima said. “Underclass Black people put this movie on the map of the world.”Now, nearly 30 years later, a pristine restoration of “Sankofa” is streaming on Netflix in multiple countries. There’s something poetic about the movie introducing new audiences to Gerima’s legacy: Its title derives from a Ghanaian term that translates loosely to “retrieving the past while going toward the future.”The phrase was on my mind as I spoke with Gerima. He was in his editing “cave,” as he described it, and a picture of his father was on the computer screen behind him, the image zoomed into the man’s ear, as if he were listening in. A writer of political plays, Gerima’s father figures prominently in “Black Lions, Roman Wolves,” a documentary about the Italian invasion of Ethiopia in 1935 that the filmmaker has been editing throughout the pandemic. Gerima said it’s been stuck in postproduction because of “surrealistic” negotiations with Istituto Luce Cinecittà, Italy’s state-owned film company, over newsreel footage from the war.He recalled that when he premiered “Adwa” — his documentary about the 1896 victory of Ethiopian forces against Italian invaders — at the Venice Film Festival in 1999, the press had criticized Istituto Luce for not participating in the production. “So they wrote me a letter saying, ‘In your next film, we will participate.’ But every time a bureaucrat changes, the policy changes. And I have to start the A-B-C-D of everything again.”It is experiences like these that make him wary of institutional support. “I don’t trust eruptive social discourse,” he said. “The well-meaning people at the Academy Museum — what happens when they are not there anymore? Who comes in? And what happens to the inclusiveness idea, then? This is the anxiety I have.”Aina, who joined us for the tail end of our interview, seemed more cautiously optimistic as she spoke of the museum’s Vantage Award. “I hope that it means that our work can get a little easier,” she said simply. “We just want to be able to have the capacity to make our movies, and to leave something in place that future filmmakers can incorporate into their new visions.” More

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      Alemayehu Eshete, Singer Known as the ‘Abyssinian Elvis,’ Dies at 80

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      He became a swaggering star in the late 1960s, when Addis Ababa experienced a golden age of night life and music. Decades later, he was rediscovered.Alemayehu Eshete, a soulful Ethiopian pop singer widely known as the “Abyssinian Elvis” who became a star in the 1960s when a cultural revolution took hold of Addis Ababa, died on Sept. 2 at a hospital there. He was 80.Gilles Fruchaux, the president of Mr. Eshete’s reissue label, Buda Musique, confirmed the death.For years under Haile Selassie’s imperial rule, Ethiopia’s music industry was controlled by the state. Orchestras dutifully performed patriotic songs at government events, while defiant bands played Little Richard songs at night in clubs. It was forbidden to record and distribute music independently.“All the musicians used to work for the government,” Mr. Eshete said in a 2017 documentary about the era, “Ethiopiques: Revolt of the Soul.” “When they told you to perform, you had to perform. We were treated like average workers, not like real artists.”But in the late 1960s, as Selassie grew old and the grip of his rule loosened, Addis Ababa experienced a golden age of night life and music, and Mr. Eshete became a swaggering star of the so-called “swinging Addis” era.The sound that dominated this period was distinct: an infectious blend of Western-imported blues and R&B with traditional Ethiopian folk music. It was typified by hypnotic saxophone lines, funky electric guitar stabs and grooving piano riffs.As a teenager, Mr. Eshete was smitten with American rock ‘n’ roll, and his idol was Elvis Presley, so when he started singing in the clubs of Addis he imitated his hero. He sported a pompadour and wore big collared shirts as he gyrated onstage.“I dressed like an American, grew my hair, sang ‘Jailhouse Rock,’” he told The Guardian in 2008. “But the moment that I started singing Amharic songs, my popularity shot up.”He was soon enlisted in the fabled Police Orchestra, a state-run band composed of Ethiopia’s finest musicians, and he began playing with the ensemble at government functions in the city. After hours, he found refuge in the underground music scene.In 1969, the defiant act of Mr. Eshete and a young record shop owner named Amha Eshete (no relation) galvanized the scene.The acclaimed “Éthiopiques” album series, begun in 1997, ignited international interest in Ethiopian music. Two releases in the series are devoted to Mr. Eshete’s work.Buda MusiqueAmha Eshete decided to found a label, Amha Records, to commit to vinyl the Ethiopian pop music that bands were performing in clubs. Few musicians were willing to flout the law with him until Alemayehu Eshete stepped forward and offered to record the funky tune “Timarkialesh,” and Amha then had it manufactured as a 45 r.p.m. single in India.When copies of the record arrived, and Amha played it from a loudspeaker in his Harambee Music Shop, people started dancing outside and stopped traffic. The single became a hit, and when the government turned a blind eye toward this transgression, the city’s musical revolution exploded.Amha Records went on to release the work of giants of Ethiopian music like the vocalist Mahmoud Ahmed and the composer Mulatu Astatke. Mr. Eshete went on to found the Alem-Girma Band with the pianist and arranger Girma Beyene. He also became known for writing socially conscious songs, like “Temar Lije” (“Study, My Son”), which stressed the importance of education.But a Communist military junta, the Derg, took control of Ethiopia in the mid-1970s, and the swing in Addis came to an end.In what became known as the Ethiopian Red Terror, the Derg ousted Selassie, and thousands were massacred. A curfew extinguished night life in Addis and musicians left the country in droves, creating a lost generation of Ethiopian musical stars.Amha Eshete, who died in April, opened a nightclub and restaurant in Washington; Girma Beyene, who also landed there, became a gas station attendant. Alemayehu Eshete remained in Ethiopia to raise his family. He continued working as a musician under the Derg and returned to singing patriotic songs at state-sponsored events.“That time was hell,” he told The Guardian. “I was ordered to sing a song in Korean for Kim Il-sung, which I learned, though I had no idea what I was singing.”When the regime was overthrown nearly two decades later, much of the world didn’t know what had transpired musically in swinging Addis.But that changed in 1997 when a French musicologist, Francis Falceto, produced the first album in the acclaimed series “Éthiopiques,” which compiled the era’s lost treasures. Released on the Buda Musique label, the project, which now consists of 30 titles, ignited international interest in Ethiopian music. Two releases in the series are devoted to Mr. Eshete’s work.“Alemayehu is an icon of that era,” Mr. Falceto said in a phone interview. “He is a legend of the music of modern Ethiopia.”Alemayehu Eshete Andarge was born in June 1941 in Addis Ababa. His father, Eshete Andarge, was a taxi driver. His mother, Belaynesh Yusuf, was a homemaker.As a boy, Alemayehu liked watching Elvis Presley movies and singing Presley songs for his friends at school. Dreaming of stardom in Hollywood, he once ran away from home, hitching a ride to a port city in Eritrea, where he hoped to board a ship bound for America. His mission was foiled when someone got in touch with his family and he was sent home.Mr. Eshete is survived by his wife, Ayehu Kebede Desta; seven children; and six grandchildren.As Addis Ababa entered the new millennium, its musical past was revisited as part of a cultural revival. Young musicians played the old songs with reverence, and lost classics became radio hits again. Mr. Eshete began performing every Wednesday at a venue called the Jazzamba Lounge.In 2008, Mr. Eshete and three other notable Ethiopian musicians, Mahmoud Ahmed, Mulatu Astatke and the saxophonist Getatchew Mekurya, performed together at the Barbican in London and at the Glastonbury festival. In New York, backed by the New England-based Either/Orchestra, Mr. Eshete played at Lincoln Center’s Damrosch Park.“Mr. Eshete was at his charismatic best,” Nate Chinen wrote in a review of that show in The New York Times. “Each verse began with a single clarion note and then plunged into rapid-fire patter. He tried a few other approaches in his set, like an insinuative croon and a bark befitting his nickname, the Ethiopian James Brown.”A funeral ceremony attended by hundreds was held for Mr. Eshete at Meskel Square in Addis Ababa. An orchestra played before his coffin was driven away. Just months earlier, Mr. Eshete’s music had echoed across the square when he performed there with a band and sang his song, “Addis Ababa Bete” (“Addis Ababa, My Home”).Mr. Eshete had recorded that tune, a funky love letter to his city, in 1971 with his fellow musical outlaw, Amha. They sold it from Amha’s defiant little record shop, where it quickly became a hit and set swinging Addis on fire. More

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      ‘Running Against the Wind’ Review: Love and Friendship in Addis Ababa

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      Two childhood best friends reunite in this unfocused yet uplifting sports drama by the filmmaker Jan Philipp Weyl.Following two childhood besties from a rural area in Ethiopia who reunite after a decade apart, “Running Against the Wind” is a lot of things: a sports drama, a coming-of-age story, a gangster flick. Cramming a flurry of events into its one hour-and-56-minute run time — to constant, ever-shifting pop tunes — the film is, at the very least, never boring.It’s also, despite a potentially compelling conceit, pretty ridiculous.In the opening scenes, the friends are still young: Abdi is a gifted runner while Solomon takes a liking to photography after a humanitarian worker takes the boys on an eye-opening trip to the bustling capital of Addis Ababa. But before too long, little Solomon nabs the worker’s fancy camera and runs away to the city, never to be seen again.Fast-forward to the present-day and Abdi (Ashenafi Nigusu) is a national running champion still searching for his lost pal. Turns out Solomon (Mikias Wolde) is alive, but he has gotten mixed up with a group of thugs who are vexed when the strait-laced Abdi comes on the scene and sets his friend up with an honest job working for his running coach — who eventually promotes Solomon to team photographer.The director, Jan Philipp Weyl (who also stars as Soloman’s photography mentor), injects his sprawling buddy story with a glossy, music video sensibility full of roller-coaster-like intrigue involving Abdi’s athletic rival, Solomon’s wife and baby, as well as his pugilistic friend.Instead of deepening our connection to the characters, these weak subplots distract from the bond at the film’s center, giving it a fragmented, episodic feel that makes even the most harrowing incidents seem inconsequential.At the very least, its light and uplifting mode is a welcome departure from the violent, overwhelmingly tragic course of most films set in Africa that are released in the United States. Sometimes happy endings do the trick.Running Against the WindNot rated. In Amharic, with subtitles. Running time: 1 hour 56 minutes. In theaters and available to rent or buy on Google Play, FandangoNow and other streaming platforms and pay TV operators. More