I’m about to revert to a mode of musical description that I strongly dislike, which is: comparing female musicians with other singular female musicians, specifically female musicians who often get lazily categorized as “weird.” I’m sorry, I don’t like it either! But Jane Siberry is slippery to describe. I’ll do my best anyway.
The Walking is the fourth full-length from Canadian musician Jane Siberry. It’s the follow-up to No Borders Here, which was a highly ambitious record–and yet The Walking feels even moreso, both incredibly intricate and enormous, rapidly oscillating between macro and microcosmic. While Siberry found critical acclaim in Canada, her records–as I understand it–mostly flew under the radar in the US, in ways that feel both legible and surprising. There are elements of these songs which feel like they could have been commercially marketable to the art pop crowd, in spite of everything: there’s a theatrical spaciousness that’s difficult not to compare to Kate Bush or Laurie Spiegel, and a navy blue moodiness with cavernous percussion that suggests Talk Talk. Ultimately it seems that it was the songs’ length that kneecapped their commercial viability, at least for radio play, which is unfortunate given how easy it is to picture the jangly and ecstatic “Ingrid And The Footman” rolling through the ending credits of a John Hughes movie. The Walking functions as a series of eight mini-suites, only one of which is shorter than five minutes, and most of which comprise a series of movements, or, as Siberry refers to them, “emotional clearings”–which, if we are to take the title of The Walking at face value, starts to make sense as an extended metaphor.
And still, in spite of all of the tones and colors that she wrings out in less than an hour, she speaks in interviews of having “more to say than [she] could fit into a song,” and of having to abridge tracks that stretched over 30 minutes down to nine. Perhaps it’s this condensation which, in spite of how expansive these songs are, produces the feeling of rolling a many-faceted prism in your hands as it catches the light. It’s rare to hear a musician who so effectively combines poetic lyricism and razor-sharp, stunningly beautiful musicianship. Joanna Newsom’s Ys and its mode of mythical, longform, large-scale storytelling immediately come to mind. Not much else does.
For me, the most emotionally pointed track on the record is “The Lobby,” which, lyrically, paints in large, dreamlike gestures: it provides the flint-spark of pathos, gorgeous musical bones, and a lot of empty space. The rest is up to the listener, left to drape their own emotions and projections all over the structures that Siberry has built for us. I don’t know what this song is actually about, but I don’t need to, as I’ve already stuffed it full of my own stories. Listening to it provides the odd sensation of long fingers rooting around in your psyche, prodding deftly at the parts that hurt the most. There’s catharsis here too, though. If pain is a movement in Jane’s suite, then so is joy, and so is self-realization.
Thank you Nick for introducing me to Jane–you can read Nick’s post about her record No Borders Here from a few years ago, and read his more recent and very good interview with her here.
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Ok, so: in full disclosure, over the past few years I’ve been feeling increasingly disenchanted with a lot of music that is described as “fourth world”: effectively, music that loosely traffics in the traditions and aesthetics of the global south, but reimagined through the lens of “advanced” or “futuristic” electronics. It’s a fraught category for several glaring reasons, but even without the self-imposed description, the music itself can, at worst, feel like white people playing under-researched dress-up with bits and pieces of other cultures, often because the musicians are too lazy to come up with something of their own. (And yes, I participate in and celebrate this kind of work on a regular basis! I’m obviously not a passive bystander here.)
I’m not resolving to draw clean lines in the sand about engaging in this kind of thing going forward, because: any attempt to do so would be arbitrary and ridiculous, given that music always involves cross-pollination and borrowing, and much of it is done in good faith and with deep artistic reverence. And because this stuff is messy, and there isn’t always a clearly discernible hierarchy of ethical creativity! And because I love too much of it to ever try to impose one, and because I’m obviously not the right gatekeeper to decide what is and isn’t colonialist.
I’d love to be just a passive set of ears, and to be able to say that I love Total purely for its aesthetic value, regardless of its cultural position. But nothing exists in a vacuum. Total was made by four Germans, and it borrows heavily from across continents: steel drums, didgeridoo, sub-Saharan polyrhythms, maybe a guzheng, a kalimba, Calypso, “from Cuba to Mocambique” [sic]. I’m not going to argue that this is good or bad, but I am going to argue that what Om Buschman brings to the conversation–which may be a sloppy conversation, or possibly even more of a weird monologue–has musical value. These musicians employ a post-Krautrock scronkiness, a Western spiritual jazz ethos, and an extremely stoned sense of humor (I’m pretty sure there’s the sound of a toilet flushing hiding in “Prima Kalimba”) to a largely percussive record. The effect is, to me, a synchronicity that exceeds copy and pasting. It’s perfectly stuporific, sprawling, foggy. Luckily we don’t have to choose between listening to Nigerian apala, Cuban jazz, or something like this, because they’re not the same and there’s no comparison. But perhaps for a new listener, one can be an entry point to another.
If I sound defensive, it’s because I’m still not sure how I feel about the whole thing, and because I have a knee-jerk reaction when music that isn’t made by a literal tribe of people is described as “tribal.” But I like the music! It’s deeply purple, playful, and very trippy. It borrows from, but it becomes something wholly different along the way. So here you go; maybe you’ll love it too.
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There’s a significant chance you’ve already heard half of this record, as I’ve regularly been using it in mixes for the past year and a half. And with good reason! Aside from being objectively beautiful from start to finish, it feels particularly aesthetically situated to resonate well with listeners right now, so I wouldn’t be surprised if this prompts a reissue. (Do it!)
It’s a mysterious record–the only release from the eponymous duo Goddess In The Morning, comprised of Akino Arai and Yula Yayoi. Akino has left a pretty dense paper trail, credited on 95 different releases for vocals, writing, arrangement, and production, notably as a regular contributor to Yoko Kanno scores. Yula is a little harder to trace, with a handful of releases that I’ve had limited success in tracking down. I’d particularly love to hear her 1999 record 
I wrote about this record in 2015, very briefly, and while I’m delighted by the opportunity to revisit it at greater length, I wish it was under different circumstances. Musician, composer, and poet Harold Budd passed away yesterday at the age of 84 from complications caused by COVID-19, and with him we have lost a giant.
It was jazz that first inspired musicianship in Budd, or, as he put it, it was “…Black culture that freed me from the stigmata of going nowhere in a hopeless culture.” He was drafted into the US army where he drummed in a regimental band alongside the highly influential free jazz saxophonist Albert Ayler. Budd repeatedly credited Ayler with granting him the freedom to abandon time signatures, a freedom which stayed with him throughout his career.
Budd was notoriously resistant to genre classifications, so much so that I feel a bit sheepish using genre tags on this post: “The word ‘ambient’ doesn’t ring a bell with me. It’s meant to mean something, but is, in fact, meaningless. My style is the only thing I can do well,” “When I hear the words New Age, I reach for my gun,” and, at greater length in 
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