Tag: albumoftheweek

Nusrat Fateh Ali Khan, Night Song

Nusrat’s final collaboration with Michael Brooks opens fascinating new directions in sound.

Album of the Week, September 26, 2026

In retrospect, it’s amazing that Nusrat Fateh Ali Khan took six years to follow up Mustt Mustt, his crossover qawwali + club album that he recorded for Real World with Michael Brook in 1990. Not only did the album do fairly big numbers—Real World has claimed over 600,000 albums sold, not counting sales in the Indian subcontinent—but the cultural impact was big, with reports that British youth in particular were turned onto more traditional qawwali music thanks to the album. But Nusrat was focused on his more traditional format, as we’ve heard, and it wasn’t until 1995 that Brook coaxed him back into Real World Studio to make a follow-up.

The plan was different this time. Brook learned from the first encounter that Nusrat’s best vocal moments happened in the middle of improvisational flights, some of which lasted an hour or more. So instead of constructing loops and trying to marry Nusrat’s music up to them, here Brook started with Nusrat doing lengthy improvisations and then built the tracks up from there. This meant that while some tracks still featured members of Nusrat’s party, including tabla player Dildar Hussein and harmonium player Farrukh Fateh Ali Khan, there were a few of the usual Real World suspects as well, including multi-instrumentalist Richard Evans, bassist Mick Karn, and Senegalese percussionists Masamba Diop (talking drum) and Kauwding Cissokho (kora), as well as session musicians James Pinker (drums) and Jo Bruce (organ, drums, woodwinds). The overall sound is quite different from both Nusrat’s traditional material and Mustt Mustt, but still recognizably Nusrat.

“My Heart, My Life” foregrounds some of the musical differences introduced by this new method. The kora, played by Kauwding Cissokho, calls back to the guitar that featured in Nusrat’s early recordings on Love and Devotion and gives the opening a spare, delicate sound. Nusrat’s vocals respond to it, being less full throated than when he is fronting the party. Diop’s talking drum is here less full throated than the normal tabla but provides a strong rhythmic foundation over which Nusrat builds a multi-tracked, chantlike chorus. There’s a subtle bass throb underneath the otherwise placid surface, and Nusrat erupts above the top just once, for a run that brings the brilliant edge of his voice forward.

“Intoxicated” builds up over a foundation of electronic strings and percussion from Brook’s synths, joined by Jo Bruce’s Hammond B3 organ. Once long ago, I trashed the Charlatans (UK) for using the noble Hammond as a rhythm instrument, but that’s exactly the role it plays here, running alongside Farrukh Fateh Ali Khan’s harmonium in a slow shuffle with Mick Karn’s bass and the drum loop. Nusrat again is in a lower vocal gear, but still gives us some sangam runs against the loping beat. The result: plenty of vocal pyrotechnics, lifting the track from a mere groove to something more… well, intoxicating. Gradually the groove falls away to just Nusrat and the harmonium, landing the number mid-thought.

“Lament” is just Nusrat and James Pinker’s drums (sludgily distorted by Richard Evans’ effects) with Brooks’ infinite guitar laying soundscapes around them. He performs a modal chant that is tonally reminiscent of the shuffling “Allah, Mohammed, Char, Yaar,” but which dissolves into the slow waves of guitar. “My Comfort Remains” rises up out of another shuffle of electronics, Nusrat’s voice shifting from major to minor on the chorus and moving around the blue note on the verses. We get a sustained set of improvisations in parallel on the raga over the bed of electronics, but just as it seems likely to take off into infinity, the kora rises up with a countermelody that takes us down from boiling, keeping things at a simmer as Nusrat improvises a series of rhythmically shifting vocals that Brook aligns in space around the listener, surrounding us with a Nusrat chorus.

“Longing” opens with a wistful guitar that could have been on a Daniel Lanois record, over a trembling reverb. Nusrat and the harmonium step forward in the sound then fall back, only to surge forward again over a gentle patter of drums that is gradually joined by Dildar Hussain’s tabla. The longing is unresolved, the whole song pivoting around the transition from the third to the fourth and back, some nasty guitar work swirling around the fourth as Nusrat ramps up to something like full volume in double-tracked chorus vocals into the outro, until suddenly the guitar halts as if a plug were pulled.

“Sweet Pain” opens with an intro that sounds a lot like it came from the Sling Blade soundtrack, several years before Lanois released it. But after the intro, Brook shifts the song into a minor range as Nusrat joins, improvising over the slow burn of the instruments until suddenly he takes flight. The ensuing vocal improv feels a little like the vocal flight of “Mustt Mustt,” but settles back into the ambience at the end.

The title track, “Night Song,” is just a drone from Brooks and some light keyboard work under Nusrat’s voice as he explores an augmented minor scale. The combination of the drone and voice lends an oceanic feel that is at once earthy and mysterious. A different sort of mystery, a melody that takes us around the notes of the raga, opens “Crest,” its simple descending scale picked out by the bass as Nusrat’s voice flies into a full impassioned melisma. But here comes a drum beat, and suddenly we’ve resolved up the octave for a moment as we reach the crest of the harmony, and finally fall back down to the fifth, settling just above that opening descending scale. The combination of that incredible voice and the insistent guitar riff underneath sounds like nothing Nusrat had ever recorded before. You can practically hear the tectonic plates shifting at the birth of a new sound. But as quickly as it comes, it settles back down into the liquid sounds of the guitar, fading out.

The collaboration between Brook and Nusrat reached new territories on Night Song, and one can only speculate where else they might have gone together. Unfortunately, we’ll have to wonder. Nusrat recorded with Brook in 1995, and toured through much of 1996 (including the show I saw in Washington DC in August that year). But he was slowing down. The following summer, having been ill for months, Nusrat flew to London for treatment of liver and kidney problems, then was rushed to a nearby hospital where he died of a sudden cardiac arrest on August 16, 1997, just two months shy of his forty-ninth birthday.

With Nusrat’s passing, a phase of Real World’s development ended, though new records didn’t; there were untold hours of his recordings still in the vault, and releases like the 1985 WOMAD recording have allowed fans to continue to be enthralled by his vocal acumen. There’s even one more that we’ll get to in this series, in a few weeks. But next time we’ll listen to an even more experimental album from another Real World artist.

You can listen to this week’s album here:

BONUS: Following Nusrat’s death, a collection of remixes of Nusrat/Brook recordings by Asian DJs, Star Rise, was released later in 1997. Here’s a remix of “My Heart, My Life” by Talvin Singh:

BONUS BONUS: One of the more noteworthy posthumous Nusrat tracks was his final collaboration with Peter Gabriel, a track that made its first official appearance on Peter’s 2002 Up album, but which had first been performed on a VH1 performance in 1996; Nusrat’s vocal on the song was taken from this appearance. The song was well enough known to fans even before its 2002 release that when Peter asked fans to vote for their top favorite lesser-known songs to be part of his 2001 WOMAD set, “Signal to Noise” made the cut. Here’s the 2002 album version, followed by the 1996 live one:

Laurie Anderson, Bright Red

A brilliant work that coalesces personal and global tragedies into a searing song cycle, this 1994 record stands among Laurie’s best.

Album of the Week, September 19, 2026

For all the brilliantly trenchant observations that Laurie Anderson made in her 1980s recordings, there was one topic that was rarely the focus of her songs. Though “O Superman” had the military-industrial complex and the doomsday clock wired into its synthesized “ah ah ah,” the United States had not been in outright war during the entirety of her recorded career. That changed abruptly in January 1991 with the commencement of Operation Desert Storm and what eventually became known as Gulf War I.

That conflict, and the questions it immediately posed about the lethality and morality of technological war, looms at the heart of Bright Red, alongside reflections on more personal types of grief and loss. Accordingly, Laurie chose a more stripped down sound with fewer instruments; the record is made with a relatively smaller number of collaborators, including percussionist Cyro Baptista, drummer Joey Baron, bassist Ben Fenner, guitarists Gerry Leonard, Greg Cohen, Jamie West-Oram, Adrian Belew, and Marc Ribot, and accordionist Guy Klucevsek However, producer Brian Eno, whose electronics amplify, stretch, and alter the sounds on the record, is the single biggest influence on the sound of the record, even factoring in a special guest on Side 2.

“Speechless” sets us down in martial territory right away, with Laurie’s voice accompanied only by a sharp snare roll as she tells the story of a woman out for a fast, hard joyride with her lover. We gradually get the feeling that this isn’t a happy relationship: “You did all the talking and me / I didn’t make a sound / If I open my mouth now / I’ll fall to the ground.” Laurie names her reference in the chorus, a short story by Annie Dillard about an eagle who was found dead with the skull of a weasel hanging onto its neck. Like Dillard, Laurie imagines the weasel hanging on for dear life even in death as she contemplates the narrator’s place in the relationship: “And me? I’m going in circles / I’m circling around / And if I open my mouth now / I’ll fall to the ground.” The music circles ominously around the tonic throughout the whole song, never getting off the ground.

“Bright Red” floats its narrative over a bed of electronics, as Anderson and Arto Lindsay alternate the words of each verse: “Did” “she” “fall” “or” “was she” “pushed.” There’s a menace in the song, especially in the second verse: “Come here, little girl, get into the car. It’s a brand new Cadillac, bright red.” There is a sense of non-specific threat underpinning the song, and the quotation from Isaiah, about the desolation of Babylon, does not clarify it:

“Puppet Motel” is built off a nasty riff, snare and bass distorted and edgy under Laurie’s manipulated vocals. The lyrics play out a series of dystopian future images, with the “puppets” “having virtual sex, eating virtual food/no wonder these puppets/are always in a lousy mood.” The theme of alienation induced by modern technology is clear, but I’ve always connected this song to a more specific literary dystopia, William Gibson’s cyberpunk Sprawl stories. The puppet parlors like the House of the Blue Lights, in which humans serve as prostitutes disconnected from their bodies via neural cutouts, seem like a clear forerunner to the Puppet Motel. And if we are the puppets, Anderson seems to ask, what are we allowing ourselves to do while our conscious minds are dulled and distracted by technology?

“Speak My Language” is one of two songs on the album to have previously appeared, in substantially altered earlier forms, on the soundtrack to Wim Wenders’ Faraway, So Close! The album version is built atop a spare percussion loop, with timpani and snare building the foundation for the bass to slide ominously beneath Laurie’s vocals and a wistful accordion: “Daddy, daddy/It was just like you said/Now that the living/Outnumber the dead.”

“World Without End” lands its anxiety in both an apocalyptic landscape (“I remember where I came from/There were burning buildings and a fiery red sea”) and a more direct grief, the death of a parent. The lines “When my father died we put him in the ground/When my father died it was like a whole library burned down” locate both a deeply specific grief and a broader civic mourning. It’s tempting to read this now as a response to the unthinking “patriotic” embrace of high-tech warfare in Gulf War I, especially given the “fiery Red Sea” reference. 

By contrast, “Freefall”  is a more figurative disorientation, with the narrator pulled into a vortex, “drowning in the deep.” This one seems a more personal disconnection, a literal alienation: “I got your letter, I couldn’t read it / It was a cryptogram / Did you say ‘take me with you’? / Or ‘take me as I am’?” The Brian Eno ambient soundscape below again builds from percussion, with thin threads of guitar and spare synths building out the landscape underneath. The conflation of disasters physical and personal carries into the last track on the first side. Two years after Hurricane Helene, I still have trouble listening to “Muddy River”; its evocation of an apocalyptic flood is both uncomfortably vivid and wholly inadequate compared to the devastation of the real thing. Laurie’s sudden cut to the human scale—“But when the muddy river starts to rise / It covers us all / And when I look into your eyes / Two tiny clocks, two crystal balls”—locates us away from the global apocalypse and into the mere tragedy of a human landscape ending. As though there is anything “mere” about the end of relationship, of “the known world.”

As the record flips, Laurie thankfully lightens the mood in “Beautiful Pea Green Boat.” Though the alienated mood persists, the alienation is relocated from personal relationships to childhood, as she muses “I’m lying in the shade of my family tree / I’m a branch that broke off.” She recalls her mother reading her stories, and then quotes almost the entirety of Edward Lear’s “The Owl and the Pussycat,” omitting only the three couplets regarding the marriage of the Owl and the Pussycat and their dining on “mince and slices of quince.” Omitting or perhaps forgetting, as the lyric says during the introduction: “I can’t remember now / What happened then / Dear Mom, how does it end?” The narrator can’t allow her childhood memories to surface a happy ending, even the ending of Lear’s story. But the arrangement subverts Anderson’s glum mood, particularly Guy Klucevsek’s accordion. (And yes, the insanely distorted guitar sound that closes out the song is courtesy none other than Adrian Belew!)

“Love Among the Sailors” tells the story of a “hot wind blowing… [that] moves across the oceans and into every port / A plague.” Laurie’s song mourns the loss of the love among the sailors, who, Walt Whitman-like, are referred to as “hombres. Sailors. Comrades,” and who are taken by the plague. Laurie continues to process the death of artistic colleagues from AIDS, angrily challenging the fundamentalist Christian view of the plague as divine retribution: “And if this is the work of an angry God/I want to look into his angry face.” The anger continues on a more interpersonal level in “Poison,” as the narrator marvels at her anger over a lover who leaves her to move in with her downstairs neighbor: “I can hear the two of you playing records / Moving furniture and fooling around / Did I drink some poison that I don’t remember now? … Did I do something in another lifetime / that was really, really mean?” The narrator reflects on the pain and anger that stay deep within her: “A small bullet, a piece of glass / And your heart just grows around it.”

“In Our Sleep,” by contrast, brings us into a new relationship, a new heartbeat, as mantralike Anderson repeats “In our sleep, as we speak/Listen to the drums beat/As we speak” in duet with the guitar and voice of Lou Reed. The two had met in 1992 at a festival curated by John Zorn and had started to collaborate; this record represented the first of their joint performances to be issued, the year Lou’s divorce from Sylvia Morales became final and a full fourteen years before Laurie married him.

The moment of peace transitions into the electronic cricket noises of “Night in Baghdad,” which borrows sounds from earlier in the record (the sighs of “Speak My Language”) as well as from earlier in her career (the bass line of “Sharkey’s Night”) as the heartbeat underneath a journalist’s report from the Gulf War. “It’s so beautiful/It’s the Fourth of July/It’s like a Christmas tree/It’s like fireflies” the narrator says of the explosions in the sky, before turning “I wish I could describe this to you better/But I can’t talk very well right now/Because I’ve got this damned gas mask on.” She transitions from the war to the personal as she asks: “Did you ever really love me? Only when we danced. And it was so beautiful. It was like the Fourth of July. It was like fireflies…”

The heartbeat slows and transitions to “Tightrope,” the longest of the songs on the record and the most evocative. Over a Brian Eno soundscape, Laurie opens the song with a dream of death, in which the narrator’s life is represented as a theme park with a boardwalk and a massive Ferris wheel that sweeps its passengers (Laurie’s old boyfriends, “with their new girlfriends”) under the water as it turns. She is herself perched high above on a tightrope, above her relatives, and fears that if she takes a wrong step, “if I fall / I’ll crush them.” She feels keenly the temporariness and thinness of her connections: “This long thin line. This song line. This shout / The only thing that binds me to the turning world below… This tightrope made of sound / This tightrope, made of my own blood.” This precarious image would seem to be a likely place to end the song—and in fact, in the first version on Faraway, So Close!, the song ends here. But this version carries on, having founds some peace with the precariousness of existence and with the ending of her relationships, as Laurie paraphrases the William Percy French poem, “Remember me is all I ask / And if remembered / Be a task / Forget me.”

The album closes with one more glimpse of the challenges of technology, here more humorous, in “Same Time Tomorrow.” She ponders the question of progress, describing a clock stuck blinking twelve noon and asking “Is time long, or is it wide? What I really want to know is, are things getting better or are they getting worse?” A live version of the song then recapitulates apocalyptic quotations from the “Bright Red” side of the record, but on the record, she cryptically quotes the seventeenth-century poet George Herbert: “Now I in you without a body move,” adding “and in our hearts, we fly,” leaving us to decide whether the apocalypse has a happy ending.

Bright Red channels all sorts of images—the death of a parent, the AIDS epidemic, war, flood, the eagle and the weasel—into a convincingly powerful portrait of lost love that bristles with connections to the universal. It’s a body blow of a record and one that may stand as an artistic high point among many in Laurie’s discography. She continues to record—I particularly enjoy the follow-up to Bright Red, her spoken-word recording The Ugly One with the Jewels—but for me these first four albums are the heart of all her output. Next week we’ll hear a milestone album from another Peter Gabriel collaborator.

You can listen to this week’s album here:

BONUS: A different version of “Tightrope” was featured in the film Faraway, So Close, Wim Wenders’ sequel to Wings of Desire. Like his Until the End of the World, the soundtrack is a marvel and worth seeking out on its own merits. (The soundtrack also features an alternate version of “Speak My Language” which I can’t find on streaming services).

BONUS BONUS: Laurie’s touring show in 1994-1995 was “The Nerve Bible.” There was a companion book, Stories from the Nerve Bible, that was a retrospective of her entire career to that point. I took my wife Lisa while we were first dating to see the show at the Kennedy Center, which is how we discovered her dislike for Laurie Anderson performances. (It was a great show.) This video purports to be a recording of the full show from its 1995 date in Kansas City, Missouri:

Sheila Chandra, The Zen Kiss

Chandra’s second album for Real World Records is both a magnum opus of the female voice and an instrument of alchemical transformation.

Album of the Week, September 12, 2026

Following Weaving My Ancestors’ Voices, Sheila Chandra continued her exploration of voice and drone, of the interconnections between breath and thought, of voice and listener. She noted in the original liner notes to The Zen Kiss, “My last album … illustrates crossing between different musics within a single vocal line. The Zen Kiss has moved on. The structure of my songs have become more challenging now that those connections have been absorbed into my sub-conscious.” What results on this 1994 album is a set of vocal performances that range from meditative drones to traditional songs to vocal experiments, that range from British folk song to Indian raga to soul music to kannakol vocal percussion, sometimes all in the same performance.

Even more than Weaving, the album is a solo performance, with only producer Steve Coe adding drones. As before, Chandra recorded in a Bristol studio and mixed the album at Real World Studios. But with all the similarities, there’s an important difference: instead of lyrics drawn from ragas and folk songs, here Chandra wove a series of stories about women and their roles that was positively revolutionary for pop music in 1994, to say nothing of world music.

“La Sagesse (Women, I’m Calling You)” is the most direct expression of this new lyrical focus. Singing an obbligato that starts out as a raga and turns into a soul riff, Chandra sings “Oh, women, whose wisdom is in dreams… where do I go to find images of woman woman-made?” The track is entirely unaccompanied, putting the focus solely on Chandra’s incredible voice, as she seamlessly blends ragas and soul improvisation. The track transitions directly into “Speaking In Tongues III,” another of the series of kannakol spoken percussion compositions that began on Weaving. Here Chandra explores both the tonal ranges of the percussion that the form imitates and a broad range of tempos and meters. She expands the types of syllables in use as well, with umlauts and other sounds helping to shape the release of the sound.

“Waiting” reintroduces drone accompaniment under Chandra’s song of anticipation: “Like a desert bloom I sit at your feet / Trolling for a raindrop to fall from your lips / Waiting to be awoken and born by your calling.” The song passages are alternated with ragas, explorations of the song’s tone-row. In Chandra’s vocal we hear an expression of love carried to reflection and ultimate unity between the singer and the beloved. At one point in the improvisation there’s a familiar melodic progression, outside the conventions of the raga, that recalls the melody of “Love Will Tear Us Apart.”

“Shehnai Song” is a deeper drone work, in which Chandra uses pitch bending around the raga for a sitar-like effect. It’s a brief but striking fragment of a song, followed by “Love It Is A Killing Thing,” a British folk song ornamented with flourishes that are simultaneously rooted in traditional Indian and soul music. Here, as in “La Sagesse,” Chandra’s voice is left unadorned to maximize the impact of her amazing vocal control.

The last song in the series of kannakol performances, “Speaking In Tongues IV” is even wilder than its predecessors, using sung interludes, digital effects, and a cut-and-paste aesthetic to broaden the sound palette to its widest. Chandra has said that she could not have written this work without hearing what a sampler could do, but that “the human sampler is ultimately the best.” Compositionally she races from rapid to languid and back, from normal volume to subliminal, almost ASMR-like whispers.

Another reviewer has called “Woman And Child” the centerpiece of the album, and both its position leading off side two and the unusual spoken word composition support it. Over a background of drone and bells, she tells the story of a woman with her infant child that foregrounds the eroticism in the physicality of mother/child relationship. The narration draws the connection between everyday nature, sensuality and spirituality. As much as I listened to woman-forward music in early 1994—and this was after Under the Pink and Exile in Guyville—I wasn’t ready for this at the time. I thought Chandra’s description of the erotic physicality of nursing was exaggerated and felt unprepared to listen to this intimacy. Thirty years on, having raised two children, I understand how much I didn’t know then.

Chandra turns to Spanish for the unaccompanied “En Mireal Del Penal,” again underscoring the connections between Spanish, Arabic and South Asian music. Unlike her performance of de Falla’s “Nana” on Weaving, here she embraces some of the passing tones and accidentals in the tone row even as she interweaves raga improvisations between verses.

“A Sailor’s Life” is Chandra’s most direct embrace of the British folk tradition. The song, a ballad with eighteenth-century roots, was famously performed by Sandy Denny and Fairport Convention in an eleven-minute-long version. Here the performance is stripped back to just drone and voice, but you can hear echoes of Denny’s restrained vocal ornaments in Chandra’s approach, which again brings echoes of Indic valleys to the traditional ballad. The shorter version here underpins the tragic swing from the roguish “A sailor’s life, it is a merry life” that opens the performance, to the same lyric sung a cappella that closes the song after the sailor’s death by drowning, as well as the girl’s desolation after the sailor’s passing.

The Latin plainchant of “Abbess Hildegard” would seem an unusual inclusion in the album’s narrative arc. But the alternating chant verses and ragas connect the famed twelfth-century nun, polymath and composer to the album’s exploration of feminine strength. At the time of the record there was a resurgence in interest in Hildegard, whose music was suddenly everywhere thanks to releases by the early music ensemble Sequentia (their 1994 Canticles of Ecstasy on the Harmonia Mundi label was a best seller) and a 1994 BBC documentary. “Kafi Noir,” in the same key but not the same tone-row, closes the album with an extended raga meditation that brings all the vocal traditions of the album together. Particularly striking are the subtle organum (parallel fourth and fifth) harmonies that seem almost like harmonic overtones emerging from the richness of her voice.

The Zen Kiss is ultimately both about the power of the female voice and an alchemical experience. The kiss of the title is the passage of breath from the singer that transforms the listener. The sheer power and virtuosity of Chandra’s voice ultimately dissolves boundaries between traditional styles and cultures. And ultimately the interpretive grace and power of her performances make the album a statement of female strength that is still stunning to absorb three decades on.

Chandra wasn’t done with this exploration of her voice and we’ll hear the last album in that arc in a few weeks. Next week, though, we will hear a different perspective on strength, grief and loss from another artist we’ve heard before.

You can listen to this week’s album here:

BONUS: Sheila went out on the promotional circuit for the album, and did a brief interview on the BBC program Pebble Mill along with a performance of “Speaking in Tongues III.” The stunning live work, stripped of vocal effects, underscores the brilliant power of her voice:

Ayub Ogada, En Mana Kuoyo

The Kenyan musician’s sole Real World album is a mesmerizing window onto music both specific to the Luo tradition, and universal.

Album of the Week, September 5, 2026

I’ve been reading some things on social media about “Shoot Your Shot September”: making a radical change in your life to do the thing you always wanted to do and the hell with the risk. I suspect that’s what Ayub Ogada’s early life was like. Born Job Seda in Mombasa, Kenya in 1956, he secured a film role in Robert Redford’s Out of Africa under his birth name when he was twenty-nine years old—after playing in a rock band that incorporated musical influences from his native Luo culture for six years previously. He then decided to head to London and see if he could make his fortune; busked on the London streets and in the Underground, scraping by. That bold decision was rewarded when he was invited to play the 1988 WOMAD festival, and rewarded again when another act canceled, stretching his ten-minute performance slot into a full set. Among the impressed onlookers: Peter Gabriel.

Ogada ended up being invited to one of the recording weeks at Real World. There’s no detailed sessionography from the studio, so it’s hard to tell if he recorded his guest appearances on Peter’s Us as well as his guest spot on Geoffrey Oryema’s second album all in the same week as recording his only album for the label. What is clear is that he got a chance to do all three, playing and singing insinuating melodies that sound like sunshine with the combination of his baritone voice and his nyatiti, a traditional 8-stringed lyre of Luo origin.

“Obiero” opens with the nyatiti and Ogada’s voice, an impossibly sunny melody accompanied by subtle percussion and slightly un-subtle Hammond organ (though the single chord played by future Propellerhead Alex Gifford is more subliminal than anything else). I first heard an earlier version of this song on Gabriel’s Plus from Us compilation, which featured tracks from his various collaborators on the Us album, and the version here on Ogada’s own album is positively baroque in comparison to the sparer original.

“Dala” is instrumented even more sparsely, with only nyatiti and small bells (see the bonus videos for an image of them) accompanying Ogada’s multi-tracked vocals as he sings a homecoming song. The liner notes observe: “Home, not as in your house, but as in spiritual home. One person is alone, two people may dance, three people they open the door, four people begin to walk all the way home. Let’s get together and make it like home.”

Sometimes the nyatiti gives a more complex pattern that is itself percussive, as it does on “Wa Winjigo Ero.” The lyre pattern circles over a stretch of about a fourth with octaves, and Ogada’s melody is strongly rhythmic as the song evokes a careless young man leading his herd homeward: “A young man doesn’t look after the cattle, he walks home before them, so he doesn’t even know if all the cattle are behind him. Luckily for him the cattle have all got bells. People say to him, it’s okay, we hear then now.” The percussion gives us the sound of the bells and the overall song has a slight marching cadence.

“Thum Nyatiti” is another circular pattern on the nyatiti, this time accompanied by David Oladunni on the djembe and with the same simple percussion. Ogada emphasizes the driving, percussive nature of the nyatiti on this track, about which he says “the music of the lyre is the voice of the Luo.” A more complex rhythm—triple triplets—underpins “Kronkronhinko,” a paean to the Ghanaian Queen Mother, Yaa Asaantewa, who led the War of the Golden Stool of the Ashanti people against Great Britain. We also get Ogada’s piercing whistle on this track.

“Chiro” sees Geoffrey Oryema return the favor for Ogada’s appearance on his song “Hard Labour,” adding backing vocals alongside Zak Sikobe’s guitar. The vocals are complex but tell a simple story: “Go far, see the world, but don’t forget where you came from.” Sikobe also appears on “10%,” which he co-wrote, a political song responding to the idea that it’s okay if 10% of the population are suffering. Ogada also plays a flute—either an imbele or a wea—alongside the chorus on the latter song; all in all the mix is insinuatingly catchy.

“Ondiek” feels like a more somber version of “Obiero,” as Ogada sings about the dangers of duplicity: “Beware the hand that seems to feed you! A hyena in human form – watch out, where he walks the earth burns.” After two verses and a chorus, Sikobe adds a skittering guitar line, lending a slight feeling of South African mbaqanga (familiar to Western listeners from Paul Simon’s Graceland).

“Kothbiro” opens with the nyatiti playing a pattern like raindrops, setting up a ballad that calls the children and the cattle back to the house. The harmonies of guitar, lute and voice tell a sadder story, as we wonder if the children will ever return. Gifford plays a subtle piano line over the instrumental verse.

The final song, “En Mana Kuoyo,” feels even more strongly like mbaqanga, with Sikobe’s guitar intertwining with the lute and his own overdubbed bass. This is African music for driving down the street with the top down, an indelible feeling of summer.

Ogada only recorded one album for Real World, but he continued to be active musically, recording an album with his band Union Nowhere in the late 1990s and appearing at the Live 8 concert The Eden Project in 2005. He moved back to Kenya and recorded a few more albums with English musician Trevor Warren before his death in 2019. Next week we’ll return to another Real World musician who was intersecting ancient and modern musical styles.

You can listen to this week’s album here:

BONUS: Real World has done a good job of preserving and sharing its performance history. This performance in particular, from 1991, is great because you can not only watch his fingerwork on the nyatiti, you can also see the source of the bells that are the rhythmic accompaniment for so many of his songs, and they’re probably not where you think they’ll be…

BONUS BONUS: Here’s a second live performance of “Obiero” by Ayub Ogada at Real World Studios from 1995:

Nusrat Fateh Ali Khan, Love and Devotion

Album of the Week, August 29, 2026

This week is another round of traditional qawwali music from Nusrat Fateh Ali Khan, and it has a complicated release history. Originally there were two records, released separately in 1986 for WOMAD Records following Nusrat’s triumphal 1985 performance, Love Songs and Devotional Songs. These were rereleased on Real World following the 1992 liquidation of WOMAD as a standalone entity due to mounting debts.1 The records were subsequently combined on a CD under the title Devotional and Love Songs; it was this version that was in my collection. The first-time-ever vinyl reissue from earlier this year flipped the order, putting the love songs first.

Because the original performances date to 1986, the group is much closer to the 1985 WOMAD performers than the group that recorded Shahbaaz. Specifically, there are the usual suspects: Majahid Mubarak Ali Khan and Maqsood Hussain on vocals, Farrukh Fateh Ali Khan on vocals and harmonium, Mohammed Iqbal Naqbi, Asad Ali, Ghulam Fareed and Kaukab Ali in the chorus, Dildar Hussain on tabla, and two additional instrumentalists: Rahmat Ali on harmonium and Majawar Abbas on mandolin and guitar. The recording also features the young Rahat Ali, Nusrat’s pupil, who was only ten years old at the time.

The title of the record refers not only to its subject matter but also to the styles of music represented. The “Love” side is the traditional ghazal, an ancient (ca. 615-700) Islamic love song form that spread via the Persian administrative force of the Moghul empire into South Asia, where its primary language movedf from Persian into Urdu. “Woh Hata Rahe Hain Pardah” emphasizes the difference in form via its instrumentation, which here includes Abbas’ guitar in addition to the normal harmonium and tabla. Nusrat’s performance leans heavily on the repetitions of the melodies with the chorus, with occasional moments of vivid improvisation.

The guitar opens “Yeh Jo Halka Saroor Hae” as well, with some unexpected harmonies and articulations. The poet writes about love as intoxication, literally: “Your bewitching looks intoxicate. I have turned to drink and am in a constant spell.” If the title sounds familiar, it’s because it was this song that Jeff Buckley essayed a surprisingly competent performance of in the extended Live at Sin-É, but he didn’t work from this recording; he appears to have had a copy of a 1988 Nusrat album that was released under the titles Greatest Hits Vol. 3, Yeh Jo Halka Halka (in a 1991 German release), and later Intoxicated Spirit. The arrangement here is different; after the guitar intro and the first statement of the tune, the party improvises on the bridge of the tune rather than the opening lines. In the last two minutes, Nusrat’s improvisation takes off, engaging a third melody that he uses to bring the party back to the start.

A more contemporary song, “Biba Sada Dil Morr De” unusually starts in a minor key, as Nusrat pleads, “If you cannot remain before my eyes, please give me back my heart”… a universal trope. The performance gives room for Nusrat to stretch out on some higher sangam improvisations, and the other members of the party get some high lines as well. Nusrat also inserts a long section of single-note syllabary that becomes a more traditional scale-wise improvisation, and he and the party “trade licks” through the end of the performance. Another version of this can be heard on Live at WOMAD 1985.

“Yaadan Vichhre Sajan Dian Aiyan” is a traditional Punjabi song lamenting the death of the beloved. Here the mandolin puts us into the minor key, but most of the work is done by the party, who navigate the downward chromatic direction of the melody with ease. Nusrat’s improvisations negotiate the tone row of the piece with his customary blistering pace, but other members of the party add their own flavor with extended melismas and other improvisations. It’s Nusrat’s last scalewise melody that is the most dramatic, though, comprising an augmented minor progression that he rips through twice before returning to the main melody with the party.

Not all the ghazals are about romantic love. “Sanson Ki Mala Pey,” another traditional Punjabi song, talks about a woman whose love for Lord Krishna intensifies so much that she loses her own identity and becomes incorporated into the divine. The opening melody improvises across the scale in the guitar with unusual leaps, and the party’s statement of the melody is unusual as well with an eighteen-beat melodic pattern, organized as six slow triplets. So there’s an unusual waltz feel to the song that, coupled with the unusual chord progression, lends the feel of a Western folk song. Until the party begins its high improvisation, you could almost imagine this track (with English words) as the closing song of a downtempo set.

The Devotional and Love Songs compilation excluded two tracks, one from each of the original albums, from its running order to fit within the limits of a CD. “Un Ke Dar Pen Pohchne to Payen” is one of these, the last track on the Love Songs album, here restored to the running order in the double album. The sunny major key melody, with its unusual use of the ninth in the melodic progression, cheekily conveys the spirit of the lover: “What shall I do when I reach my beloved’s doorstep? Don’t ask, for I shall not tell you.” There are multiple improvisational asides as the party navigates the song, and a slight accelerando conveys the eagerness of the narrator at least as much as the intensity of the party in their performance.

We are back to the devotional qawwali music with “Allah Hoo Allah Hoo,” previously heard on Live at WOMAD 1985. This recording, true to the reputation of Nusrat’s pre-Real World sets, is much briefer, limiting the amount of time each member of the party gets for their improvisation and resulting in a more focused, punchier performance. The addition of mandolin to the instrumentation helps to move things in a sprightlier direction as well.

“Yaad-E-Nabi Gulshan Mehka” is also given an upbeat reading, with Nusrat leading the way in quick rhythmic variations of the melody almost as soon as it’s stated. We’re in a major key, which seems appropriate for a song reflecting on the “fragrance of the garden of the Prophet Mohammed.” “Haq Ali Ali Haq,” which also appears on Live at WOMAD, starts in a more reflective mode but quickly picks up momentum as the party negotiates the intricate, turning melody. This performance provides a little more stretch room for the performers, with high solos from the party and some meteoric sangam from Nusrat. The party performs a circling take on the melody that moves up and down the scale. All told, though, one appreciates the truth of the reviewer who noted that Nusrat’s other Real World albums provided opportunities for magic to happen by letting the performance stretch out over fifteen or twenty minutes; as complex as this rendition is, it feels like the band is just getting started (and in fact the song is subjected to the indignity of a fade-out).

“Ali Maula Ali Maula Ali Dam Dam” is a devotional Manqbat (a song sung in praise to the Sufi saints) praising Hazrat Ali. Here it’s sung largely homophonically, with little of the extended improvisation in the first half of the performance and with alternating single-voice solos from the different lead singers of the party. There’s a truly dizzying bit of sangam in what sounds like triple-tongued rhythm from Nusrat near the end; if you listen carefully you can hear his young pupil Rahat, here only 10 years old and not given his own mic, singing along behind the master.

“Mast Nazroon Se Allah Bachhae” is the sole ghazal on the “devotional” half of the album. Here the form feels similar to his performance of “Kali Kali Zulfon Ke” on Shahen-Shah, with the qawwal and party intoning the chorus twice and then Nusrat interrupting the third repetition with the first of many solos. The party continues to provide call-and-response support throughout.

The final track, like “Un Ke Dar Pen…,” was cut for space from the 1992 Devotional and Love Songs compilation. “Ni Main Jogi De Naal” is a devotional song dedicated to the jogi or devoted seeker. With a bright opening on mandolin and harmonium, Nusrat and the party sing overlapping iterations of the devotional, alternating with solo verses that elaborate the story of the jogi. In the end they achieve the sort of liftoff present in the best Nusrat performances, engaging in a sort of collective musical frenzy that ends in a final tempo downshift and a last utterance of the chorus.

Nusrat’s next album for Real World was 1994’s traditional The Last Prophet, which has yet to see a vinyl release. He followed that with something less traditional, and we’ll get to that soon. Next time, though, we’ll hear from one of his Real World labelmates, who had already made his world debut through a collaboration with Peter Gabriel.

You can listen to this week’s album here:

BONUS: This two-hour Channel Four program presents a live 1993 Nusrat concert from London, highlighting the diverse and very large crowds that Nusrat’s traditional qawwali music was bringing during this time.

Footnotes

  1. The liquidation resulted in consolidation, as the WOMAD assets were subsequently acquired by the Real World group. ↩︎

Sheila Chandra, Weaving My Ancestors’ Voices

Voice, drone and the universality of musical expression.

Album of the Week, August 22, 2026

Sheila Chandra had a career arc: actress on the BBC drama series Grange Hill, lead singer in the band Monsoon, top 20 UK hit with “Ever So Lonely.” Then her label wanted her band to drop its Indian influences. She quit the band, went deep into traditional music until she came out the other side, blending influences from traditional British folk music—or, as she notes, “many of the vocal ornaments that are used in British folk are also used in Indian music… And I became interested in the crossover point between those influences.”

She made records in isolation, having retreated from live performing, until she decided it was time to return, and spent time at Real World Studios during a recording week in 1991. That experience may have helped her decide to take the new record she had just made, with just her voice and a drone—so she could perform the material live, completely by herself—and license it to Real World Records for distribution. The approach led to a trio of albums on Real World that she, and critics, still view as her best work, starting with the release of 1992’s Weaving My Ancestors’ Voices.

“Speaking in Tongues I” plunges us off the deep end from the beginning. The performance features Indian vocal percussion, a style called konnakol, which translates to “reciting the rhythmic syllables.” But where traditional konnakol performance is rhythmic within the context of a larger performance, Chandra’s performance here varies rhythm, meter and vocal register to create entire sound worlds. She’s remarked that she wanted the title to invoke the concept of possession, to reflect the degree to which the performance takes flight, and the ending, with its three repetitions of an incredibly tongue-twisting syllabary, reflects the theme of stepping off the edge into something big and new.

Chandra has said that the “ancestors” here are not blood ancestors, but rather all of humanity—or at least the part that sings. “Dhyana and Donalogue” gives us a taste of this approach, with an 11th century Irish ballad juxtaposed against a meditative vocalization (dhyana means “meditation” or “profound reflection”) inspired by Muslim practice. The performance is so quiet and uncluttered that you can hear Chandra shift her vocal resonance from a lower register into a sharper tone within the same breath.

“Nana/The Dreaming” incorporates the music of another ancestral culture, in this case a traditional Spanish lullaby as adapted by the twentieth century composer Manuel de Falla. Set over a drone, it foregrounds the Islamic influences of medieval Spanish culture, even more so as Chandra combines it with a North Indian style improvisation in the same tone row (raga).

“Ever So Lonely / Eyes / Ocean” embraces the idea of combining multiple works that use the same raga, but in this case it takes the form of a greatest-hits medley. “Ever So Lonely” was the first Asian Fusion hit in the British pop charts, and “Eyes” comes from the same debut album; “Ocean” was a later song written by Chandra’s producer and former Monsoon bandmate Steve Coe for her. The combination works like a single utterance of loneliness, desire and reflection. The first side ends with “The Enchantment,” a traditional British folk song broken up in the same way that an Indian ghat might be expanded and improvised upon in Indian classical music.

“The Call” is intended to evoke the Islamic “call to prayer” tradition, which we heard Baaba Maal perform in a Senegalese interpretation on Passion – Sources. Chandra points out the difference in vocal placement, with more resonance in the facial mask (often called a “nasal” sound) as a key difference in the style, which otherwise leverages the vocal improvisation on a a single raga that we’ve heard in other works here.

“Bhajan” is a performance of ancient texts over a guitar drone, which makes them feel more powerful and a little less intimate. Unlike some of the other works here, the single musical anchor is the drone; each fragment uses a different raga. The intensity of the spiritual reflection provides the unifying factor through all the works.

And speaking of intensity, “Speaking in Tongues II” revisits the konnakol practice of the first track and ramps it up to eleven, applying multiple production techniques (reverb vs. dry, sonic manipulation of the vocal, etc.) to make it sound as though the continuous performance is composed of multiple segments edited together. Chandra says this was a deliberate choice, as she perceived she was being dismissed as a “studio artist” who couldn’t perform live; for this record she created deliberately difficult vocal percussion exercises with the sole purpose of being able to recreate them exactly live to silence the doubters!

“Sacred Stones” opens with an improvisation on the drone, here an open fifth that leaves a wide amount of room for melodic exploration. Textually, Chandra combines Indian prayers, Latin prayers, and alleluias into a single invocation of the sacred. The tune flows into the closing track, “Om Namaha Shiva,” a mantra invoking the god that Chandra names “the destroyer of ignorance.” To my ears the performance invokes both the South Asian musical forms and the British folk melodies that she weaves through the rest of the record. It ends as a meditation on divinity and the nature of destruction… and creation.

Weaving My Ancestors’ Voices cemented Chandra’s reputation as an innovating musical thinker, and her subsequent live performances at WOMAD and elsewhere established her as a confident musician. She would take things even further, as we’ll hear soon. But next week we’ll hear some more traditional South Asian music in a massive collection that was released through Real World a few months after this album.

You can listen to this week’s album here:

BONUS: Chandra’s work translated directly to the stage, and there are a lot of live performances to draw from. Here’s “Ever So Lonely / Eyes / The Ocean” in a 1992 performance at World in the Park:

BONUS BONUS: An interview with Chandra from 1992’s WOMAD Festival in Finland leads into a short performance segment of her “Speaking in Tongues” material:

Peter Gabriel, Us

The artist’s most emotionally direct album digs in the dirt to yield a richly organic collaboration featuring some of his most enduring songs.

Album of the Week, August 15, 2026

When Peter Gabriel released his new album Us on September 28, 1992, it seemed like an eternity had passed since his last pop album, So, in 1986. (How little we knew!) Over the past weeks we’ve looked into some of what he was doing during the period—the Passion soundtrack and sister album Passion – Sources, massive world tour, WOMAD, and starting the Real World label and launching the western careers of some of his key contributors. But it has to be said that part of what he was doing was recalibrating. For the former art-pop auteur, life could never be the same after So. He had to find a new way to make music.

He also had to come to terms with himself. His marriage to Jill Gabriel, long strained, ended in divorce in 1987 in the middle of the massive world tour. He was famously linked with actress Rosanna Arquette for some time after his divorce, but the relationship was not long lasting. The dissolution of his marriage resulted in depression and therapy, which continued for six years. The divorce and his therapy both influenced the songwriting on Us, his most personal album to date.

To make the album real, he turned to a group of collaborators both familiar and new, many drawn from the sessions in the massive state-of-the-art studio he built in a former mill building complex in Box, Wiltshire, England. There was the core band, by now familiar: Tony Levin, Manu Katché, David Rhodes, producer Daniel Lanois, engineer David Bottrill; frequent collaborators like Shankar and Peter Hammill; collaborators from Passion including Hossam Ramzy, Doudou N’Diaye Rose, Kudsi Erguner, Assane Thiam, Manny Elias, and the Babacar Faye Drummers; and collaborators drawn from the nascent Real World label including many of the Passion names, the Dmitri Pokrovsky Ensemble, and Ayub Ogada. There were also some brand new faces, including Meters guitarist Leo Nocentelli, Lanois’ producing partner Brian Eno, ascendant electronic producer William Orbit, duduk player Levon Minassian, and incandescent vocalist Sinéad O’Connor.

“Come Talk to Me” begins in a silence that builds to a shout: layers of keyboards crescendo up to a bagpipe solo over the bass, thundering drums courtesy of the combined forces of Katché, the Babacar Faye Drummers, and a 1980 drum loop from Doudou N’Diaye Rose, and a response on the duduk. Peter’s vocals are direct and intimate, reaching out to someone who has been incommunicado, asking for a bridge over which they can rebuild a relationship; he’s subsequently disclosed that the rift was with one of his daughters. The chorus features harmony vocals from Sinéad; Peter had met her doing an Amnesty concert in Santiago, Chile in 1990 and invited her to the studio, and having her very present voice on the opening track effectively signals that this album is about dialog and communication. It’s also a showcase for his collaborative work with the artists of Real World: that choir that enters after the bridge, the storied Dmitri Pokrovsky Ensemble, were recording their album for the label, The Wild Field, at the same time Gabriel was working on Us.

The contrast as the album flows into “Love to Be Loved” is marked. Cool where “Come Talk to Me” is hot, the second track is all about minimal groove, with both the late William Orbit and the legendary Brian Eno contributing programming and keys. Katché’s drum programming and Hossam Ramzy’s tabla (as well as Daryl Johnson’s hand drum) anchor the rhythm along with Tony Levin’s bass. And the lyrics take us on an emotional journey, starting from talking about the need for contact (echoes of “I Have the Touch”) to a startling transition in the bridge in which Peter confesses, “This old familiar craving / I’ve been here before, this way of behaving… Let it pass, let it go, let it leave / From the deepest place I grieve / This time, I believe.” But even that isn’t the end, and we get to the root of it: “Though it takes all the strength in me / And all the world can see / I’m losing such a central part of me / I can let go of it… I recognize how much I’ve lost / And I cannot face the cost / ‘Cause I love to be loved.” The track’s stark honesty about the need for physical relationships and letting go of destructive behaviors, even as other relationships are falling apart, is striking; one really feels those years that Peter spent in therapy at work here. And it’s a jam.

That brings us to “Blood of Eden,” which feels like the most primal, innocent love song Peter has ever written. It comes out of an idyllic opening with the doudouk over layers of keyboards, and Peter sings about the darkness in his heart and the “heated and the holy.” The song is surely one of the best known from the album thanks in no small part to Sinéad O’Connor’s pure vocals in the chorus duet (and the face morphing of the two singers in the video), but the lyrics are a bit of a hodgepodge, with the heated and the holy looking down from on high “so secure with everything they’re buying.” The narrator returns to “the union of the woman and the man” as a retreat to paradise even as he acknowledges the worm at the heart of the apple: “All the while the distance grows between you and me.” There are echoes here of “Don’t Give Up,” both in the duet structure of the song and the plight of the narrator, but the catastrophe seems more emotional than economic here. This was one of the songs that underwent the longest gestation, with multiple versions and arrangements extant; the liner notes hint at this when they credit Richard Chappell for the mix from which the bridge section was drawn, and another version of the song appeared even before the album was released on a soundtrack (see the bonus section below). Other versions have been released to Peter’s fan club on Bandcamp.

“Steam” underwent a similar evolution, with a stunning “Quiet Steam” appearing as a b-side to the album’s first single. But there’s plenty to recommend the released version, starting with the funky guitar of Leo Nocentelli of the Meters. The horns aren’t given quite as much prominence as they are in the song’s spiritual predecessor “Sledgehammer,” but they’re still pretty tasty, and the Babacar Faye Drummers add an edge to the percussive energy that is otherwise all Motown. One fun thing to listen for is Peter’s keys, here easily distinguished because he’s switched from the airy synth sounds of the Prophet to a fairly convincing Hammond organ soundalike, adding to the sweaty funk of the mix.

“Only Us” returns to a more open, idyllic sound, with a duet between Peter and Kenyan musician Ayub Ogada. This is another track with contributions from William Orbit, but here the vibe is organic rather than chill. Shankar and ney flautist Kudsi Erguner contribute to the feeling of limitless nature, and Peter’s lyrics signal the song’s centrality to the album’s overall concept as he refocuses on relationships and people: “Seduced by the noise and the bright things that glisten / I knew all the time I should shut up and listen / And I’m finding my way home from the great escape… Yes I can read you loud and clear … The further on I go, oh the less I know / Friend or foe, there’s only us.” I realized as I was relistening to the album that this was a track that had slipped under my radar, but it repays listening to again.

The second half of the album starts with “Washing of the Water,” easily Peter’s most gospel song starting with just bass, snare and piano accompanying Peter’s unvarnished vocals. This too has echoes of “Don’t Give Up”—we could be over the same river that flowed through the earlier song. But here the protagonist gives in to the lure of the water, choosing to accept the call to immerse himself in grief as he mourns the loss of the relationship. The horns under the bridge as Peter sings “Letting go, it’s so hard / The way it’s hurting now / To get this love untied / So tough to stay with this thing / ‘Cause if I follow through / I face what I’ve denied / I’ll get those hooks out of me / and I’ll take out the hooks that I’ve sunk deep in your side.” The acceptance of the dissolution of the relationship, the unhooking and the desire to finally sleep, feels like a brutally sad step, but also like emotional honesty and progress as the narrator names the pain that is at his core.

The progress of Peter’s emotional journey is most vivid in “Digging in the Dirt,” a metaphor for the hard work of therapy as Peter allows himself to express anger as well as sadness and grief. The rage of the narrator boiling over in the chorus—“Don’t talk back, just drive the car”—is shocking when it comes to the surface, the “something in me / dark and sticky” rising like Sting’s monster crawling to the surface of a dark Scottish loch. Significantly, though, the narrator doesn’t stay stuck in this moment of rage; he takes a step back, asking, “Stay with me, I need support,” and goes digging to “find the places I got hurt.” By the end of the song (a fantastic slow groove built atop Babacar’s djembe, Assane Thiam’s tama, and Hossam Ramzy’s surdu, with Leo Nocentelli joining David Rhodes, Manu Katché, and Tony Levin plus more background vocals from Ogada, this time joined by Peter Hammill and Richard Macphail), the narrator has even opened up his area of concern to “find the places we got hurt,” acknowledging the difficulties he’s caused his partner. I remember watching the video for this song live, introduced by Gabriel on MTV, in a student lounge and thinking, “I guess Peter’s been in therapy”; the vivid claymation of Peter sinking into the grass covered by insects and worms is among the most memorable video images of him in his entire ouevre.

“Fourteen Black Paintings” follows. The longer CD format allowed Gabriel to expand beyond the 45-50 minute limit of an LP, and this composition, which reads like a cross between Passion and “We Do What We’re Told (Milgram’s 37),” is the beneficiary, as it surely would have been cut for time otherwise. Yet it’s significant in its own way; Peter’s only known collaboration with Led Zeppelin’s John Paul Jones, the song is an echo of “Biko” in its call for the people to embrace their power and bring about change. There’s also some vivid percussion from Babacar and Assane Thiam alongside the doudouk and electric violin that build the atmosphere of the song.

All of which makes “Kiss That Frog” even more of a shock. A playful metaphor-song that plays as a straightforward fairy tale, Peter’s lyrics have rarely been so direct, and his singing is unusually free, especially in the scat choruses at the beginning and end of the song. If “Steam” is a lesser shadow of “Sledgehammer,” I’d rate “Kiss That Frog” as a superior successor to “Big Time.” Both more open and more generous in its worldview, it’s also downright funny: “Let him sit beside you / Eat right off your plate / You don’t have to be afraid / There’s nothing here to hate.” When Gabriel shifts perspective from the narrator to the frog, croaking “Kiss that frog / You may get your prince,” it’s a laugh-out-loud moment. When I was a cynical, critical teen I disliked the song for exactly the same characteristics that make it enduring (and endearing) now: the extended metaphor, the straightforward pop, the echoes of gospel and R&B in Peter’s harmonica and “fake organ” and Marylin McFarlane’s backing vocals. This is one of the few songs on the record that doesn’t have an extensive list of guest musicians, just programming by David Bottrill and Richard Blair, a percussion loop from the Adzido Drummers and shakers from Manny Elias, and David Rhodes’ guitar.

The album closes with “Secret World,” another contender for the theme song, as Peter sings with open regret, but “no guilt and no shame, no sorrow, no blame,” about the dissolution of the relationship and about moving on: “All the places we were hiding love / What was it we were thinking of?” The song, again built on a drum loop from Doudou N’Diaye Rose (the album’s secret MVP), is an open ballad sung with regret but also with forgiveness, and with a sort of intimacy not present in the singer’s earlier works: “So I watch you wash your hair / Underwater, unaware / And the plane flies through the air / Did you think you didn’t have to choose it? / That I alone could win or lose it?” After many works berating himself for the dissolution of the relationship, Peter dispassionately observes that it wasn’t only up to him, and allows himself to absolve some of the guilt, shame, sorrow and blame. It’s probably the most mature reflection on the end of a relationship in pop music, certainly in Peter’s work, and it puts truth to Peter’s dedication to Jill and to Rosanna Arquette in the liner notes: “To Jill, for giving up so much in all the time we were growing up together. To Rosanna for all her love and support that I didn’t properly acknowledge.” And it’s all wrapped in a tasty groove, with one of Tony Levin’s most sinuous bass lines as the foundation.

Us in many ways is clearly a direct successor to So in terms of the ambition, artistic scope, and stadium-readiness of its sound. But where its 1986 predecessor is the slickest thing Gabriel has ever recorded, Us embraces the organic, acoustic, and human side of music making. The collaborations from Passion and the experiences producing and recording—and singing alongside—so many great world musicians seem to have opened Peter up to a more human way of making music. It also evolved his songwriting in ways that opened new opportunities in his career; when we check back with some of his later work we’ll explore that thought some more. But first we’ll listen to another voice on his Real World label, one who didn’t participate in the making of Us.

You can listen to this week’s album here:

BONUS: “Blood of Eden” appears in a different version, based on an earlier approach to the song, in Wim Wender’s great 1991 film Until the End of the World, accompanying a scene that hints at nuclear catastrophe — or at least an EMP. Here’s that scene (but you should really watch the whole movie):

BONUS BONUS: “Washing of the Water” would seem to be a non-obvious choice to perform on “The Tonight Show with Jay Leno” to promote this album, but that’s where Peter went in this incredible performance with Shankar, Joy Askew on keyboards, Tony Levin on acoustic bass—and with Branford Marsalis, who was music director for Jay’s band at the time, sitting in on soprano sax:

BONUS BONUS BONUS: Much of the b-side material that came from the Us sessions consists of alternate takes of the album tracks, but “Bashi-Bazouk” is the exception. An instrumental that feels a bit like Passion given a dance floor treatment, it’s got a shocking opening and a mean groove:

BONUS X 4: Just as Passion – Sources served as a Real World sampler for the artists appearing on Passion, so there was Plus From Us. Sadly the compilation has never been released on vinyl, but there’s a lot to like here: Ayub Ogada, the Meters, solo tracks from Rhodes, Levin, and Katché, and more.

Nusrat Fateh Ali Khan, Shahbaaz

A mesmerizing collection of traditional and modern song from the great qawwali master.

Album of the Week, August 8, 2026

If you’ve just done a big crossover album, as an artist you have an implicit choice: do you continue mining that vein, coming closer and closer to pop? Or do you return to the music that made you famous? Following the success of Mustt Mustt, one imagines this was a choice facing Nusrat Fateh Ali Khan at some point. After all, the album, and his appearances at WOMAD and other Western festivals, were gaining him increasing fame. But his choice was to double down on the traditional repertoire that had been his life, and he released Shahbaaz, an album with four tracks of traditional qawwali music that, as the liner notes by Pervais Khan observe, take us “on a quest to find new and even more daring paths to the sublime.”

The album, as before recorded in Real World’s Big Room, features many of the members of Nusrat’s party, including his brother Farrukh, long-time tabla player Dildar Hussein, and his young student Rahat Ali, who once again both participates in the choruses and receives live instruction in the art of qawwali while the performance is underway.

“Beh Haadh Ramza Dhasdha” drops us directly into the mix, as harmonium and tabla give us six bars and Nusrat and the chorus immediately wordlessly improvise over the melody for another six before beginning the qawaali song. Nusrat and the party improvise vocal responses after the melodic intervals, until Nusrat interrupts the fourth repetition to climb the scale, inviting Rahat to follow. At around the three minute mark, Nusrat briefly pulls the song into a different mode before bringing it back, and the song continues in this manner, with the party continuing in a more traditional fashion while Nusrat continually interjects in different scales and patterns, illustrating the message of the song, “He manifests Himself in many forms.”

We’ve heard “Shahbaaz Qalandar” before, in that 1985 WOMAD performance. This rendition runs about three minutes longer, partly due to a longer harmonium introduction and partly due to Nusrat’s interjection of additional lyrics in several places which are then picked up and elaborated by the party. The party works into a frenzy at the end with a chant of “Ali, Ali,” but doesn’t engage in the overlapping chorus lines that made the prior live version so fascinating; it’s still a riveting performance.

“Dhyahar-Eh-Ishq Meh” is a modern song setting poetry of the twentieth-century writer Mohammed Iqbal; the tune is rhythmically complex and provides a good opportunity for Nusrat to engage in pyrotechnics in multiple scales. It isn’t two minutes before Nusrat turns the conventional minor tonality into something more modal and unleashes a blistering run; a minute later, he breaks the pattern with a series of low utterances on the tonic before doing a series of up and down runs. The “bridge” is two winding runs in that modal scale. At the end of the tune, Nusrat shifts the rhythm into a different world before bringing it back to the hypnotic main tune.

“Jewleh Lal” enters directly with the entire chorus singing the title to open the chorus: “Jewleh Lal, Shahbaaz Qalandar, your joyous disciples dance at your door.” Both “Jewleh Lal” and “Shahbaaz Qalandar” are hymns of praise to the South Asian Sufi saint and poet Sayyid Shah Hussain Qadri, who was popularly known as Lal Shahbaaz Qalandar (ruby-coloured, noble and divine spirit, spiritual man), with Jewleh Lal meaning the “red bridegroom.” Lal Shahbaaz Qalandar is one of the key Sufi saints, as is clear from the heights of ecstasy the party reaches through the repetition of the hymn over the nearly twenty minute running time of the song. It helps that Nusrat’s setting is catchy, major-key, and a combination of a simple scalewise melody and a high shout to the saint. The tune allows Nusrat ample room for sangam explorations as the party continues to anchor the performance with the repetitions of “Jewleh Lal Shahbaaz” on the high tonic. As each member of the party solos in turn, the tempo imperceptibly increases until the group settles to the final repetition, exhausted with the ecstasy of praise.

The album continues to be a favorite of mine, and I imagine other listeners, for the sheer unbridled ecstatic heights that the party reaches in both “Shahbaaz Qalandar” and “Jewleh Lal.” I know the latter was a favorite of many fans because they were shouting for it at the Nusrat concert I attended almost exactly thirty years ago, on August 3, 1996 in the Warner Theatre in Washington, DC. Nusrat’s tours would continue to emphasize his traditional material even as he collaborated on record with many other western musicians. We’ll hear more of both those musical directions from him before the series is over. But next week, we’ll check back in on what one of those Western musicians was doing all this time.

You can listen to this week’s album here:

BONUS: “Shahbaaz Qalandar” is likely one of Nusrat’s most-performed songs and there are many live versions available. This one comes from a historic open-air concert in New York’s Central Park that was held on August 14, 1993, and gathered a huge crowd, including some unlikely listeners (whom we’ll discuss later):

Geoffrey Oryema, Exile

An album mixing traditional music from Uganda and modern reflections, by turns joyous and sober, from a musician in exile.

Album of the Week, August 1, 2026

Imagine you’re a music student, and your father is a senior government minister who gets assassinated when you are 24 years old. Your family is part of an ethnic minority in Uganda, the Acholi people, who are economically marginalized and systematically targeted by Uganda’s dictatorial leader Idi Amin. It’s a crazy situation and you’re afraid for your life, so you get smuggled out of the country in the trunk of a car. You seek asylum in Paris, taking odd jobs and teaching yourself guitar. And then imagine you get invited to play at Peter Gabriel’s WOMAD Festival. This was the path to fame followed by Geoffrey Oryema, an Ugandan exile who became one of the most well known East African musicians of his generation.

Oryema was a songwriter and multi-instrumentalist who played the nanga, an African harp, as well as guitar and many percussion instruments. Most of his early performances were solos, but he had a few memorable collaborations with Gabriel, including appearing with him at WOMAD and performing together with Gabriel and Suzanne Vega on the One World, One Voice compilation.

It’s the nanga you hear first on the album to open “Piny Runa Woko,” as Oryema plays a complex circular pattern that reveals itself to be in common time as his voice enters, singing in Acholi. Sometimes the greatest moments on these Real World recordings are where the musicians just get to be themselves, and this is definitely one of them as Oryema’s voice phrases in and out against the rhythm. He layers additional vocals over the repetitive song bemoaning the arrival of dawn after the first night spent with a new lover; the lowest vocals create a murmuring atmosphere of mystery like a dawn chorus. Some of those vocals are from an unexpected backup singer, ambient pioneer Brian Eno.

Oryema switches to guitar for “Land of Anaka,” and the arrangement as a whole is more Western but not more conventional. This is largely thanks to the hands on the keys; Eno contributes both melodies and textures from the Yamaha and is joined on backing vocals by Peter Gabriel. A high tin whistle by Richard Evans, whom we last heard on Passion, underscores the melancholy of the song, which mourns Oryema’s exile from his homeland: “We had hope/ We had dreams/ Dreams of a clear green land/ In place of the family home/ Dead sand, dead sand.” This song of exile is one of Oryema’s most acclaimed and it’s easy to see why.

“Piri Wango Iya” is another love song, this time played on the lukeme, a northern Ugandan “thumb piano” like the mbira of Zimbabwe. Oryema is mostly on his own here on the lukeme and bass, with a little percussion from engineer David Bottrill, accompanying his voice which seamlessly swings from a high falsetto to a low bass line. “Each time I think of you / My heart jumps into my throat…” It’s a gorgeous miniature of a piece.

“Ye Ye Ye” is a more traditional bluesy rocker, and here the band features David Rhodes on slide guitar, with Gabriel contributing “fake organ” on the synthesizer and David Bottrill adding bass and drums. It has the feel of an in-the-studio improvisation with whoever happened to be around the Real World Big Room at the time, but the lyric is serious, telling the legend of the Ugandan warrior Lagila and his death at the hands of Oyuru after a long time of terrorizing the villages. It’s followed by “Lacan Woto Kumu,” which returns to the sound-world of the nanga as it creates complex patterns under Oryema’s vocals and whistling. It’s a hypnotic end to the first side.

“Makambo” is entirely different, mostly driven by Oryema’s guitar with a heavy reverb applied, backed by Bottrill on bass and Eno on “vocal textures.” The liner notes don’t supply any lyrics, only saying, “This song relates the pain that people go through when left with no other choice but to leave their motherland.” Oryema’s vulnerable whistle seems to carry the pain all on its own.

Oryema returns to the lukeme for “Jok Omako Nyako,” the story of a girl possessed by an evil spirit as she walks home from the neighboring village; she is saved by a passerby who has a more powerful spirit that drives the evil one away. Though sung entirely in Acholi, Oryema’s voice carries the story, dipping into his lower range to convey the battle of the spirits. By contrast, “Solitude” is built around a 6/8 pattern on David Rhodes’ 12-string guitar alongside Oryema’s own, as he sings a song dedicated to his mother, a memorial to his assassinated father. “When we used to go to Anaka / Elephants would dance / We were young / We were young/ Erenayo is no more / No more / Mother don’t weep…”

It’s back to the lukeme for “Lubanga” as Oryema sings about his uncertainty about whether Lubanga, who blessed his tongue to learn new languages, is real or unreal. In pre-Christian Uganda, Lubanga was understood to be a spirit of disease and death, but the arriving Christian missionaries identified it with the creator God, which needless to say creates some ambiguity about the interpretation of the lyrics.

Oryema closes with “Exile,” accompanying himself on guitar and djembe and joined by Rhodes on electric guitar and Bottrill on bass, as he sings a prayer for peace and the end of tribalism: “Drop those guns … And if you really have the desire to fight / Pick up a hoe and fight with the soil.”

Oryema’s debut was embraced as both a new voice in “world music” and a powerful humanitarian, and human, statement in the face of exile. It’s an unusual record in the early Real World catalog, featuring almost no percussion and very minimal added instrumentation and mostly letting Oryema’s deep voice and rhythmic playing drive the sound forward. Oryema made two more records on Real World following the success of Exile and “Land of Anaka”; his 1993 Beat the Border was his biggest hit for the label, followed by 1996’s Night to Night. He moved labels to Sony International, releasing four more albums between 2000 and 2010, including Words, a collaboration with Peter’s daughter Melanie. He died of cancer in Lorient, a commune in Brittany, in 2018.

We’ll explore the Real World catalog a little more next week, with another record that dives deep into musical traditions from other parts of the world.

You can listen to this week’s album here:

BONUS: When WOMAD came to the United States for the first time in 1994, Oryema joined Peter Gabriel in an interview and performance on the Today show. Here’s Matt Lauer interviewing them, followed by a performance of “The River” from Beat the Border:

BONUS BONUS: Oryema continued to perform “Land of Anaka” throughout his career; here’s a 2005 performance with Peter Gabriel on backing vocals from the Africa Calling festival:

Nusrat Fateh Ali Khan, Mustt Mustt

A legendary collaboration between the great singer and ambient artist Michael Brook that gave traditional qawwali music a new beat.

Album of the Week, July 26, 2026

We’ve heard several albums by the great Pakistani singer Nusrat Fateh Ali Khan, featuring the hallmarks of the qawwali tradition: accompanied by harmonium and tabla plus a chorus, extended introductions, vocal improvisation, performances stretching anywhere from eight minutes to half an hour. We’ve also heard him in modern contexts collaborating with Peter Gabriel and others. But we haven’t heard his traditional work directly adapted for a wider Western audience. That’s where producer Michael Brook came in.

We met Brook last week, as the producer on Youssou N’Dour’s Set. But the Canadian guitarist had been in the music industry for years previously, working as an engineer at Daniel and Bob Lanois’ Grant Avenue Studio, where he worked with musical polymath Brian Eno, composer Harold Budd, and U2 guitarist The Edge, among others. It was during this period that Brook invented a kind of infinite sustain device that allowed an electric guitar to hold a continuously sustained note.1 Brook had a background in ambient music through his collaborations with Eno, Budd and Lanois, and his ideas for this collaboration with Nusrat were twofold: bring some hallmarks of modern music to Nusrat’s sound, and explore what happened if you slowed down the pace and allowed Nusrat to just explore sound rather than perform with his customary vocal pyrotechnics. At both, Mustt Mustt succeeds admirably.

Brook brought a handful of Western musicians to the session, including bassist Darryl Johnson (Neville Brothers, Lanois, Bob Dylan’s Oh Mercy), engineer David Bottrill (Peter Gabriel), and percussionist James Pinker (Dead Can Dance), but members of Nusrat’s party including Farrukh Fateh Ali Khan (harmonium) and Dildar Hussein (tabla) were there as well.

“Mustt Mustt (Lost in His Work)” is a song of praise to the Sufi saints (“Upon my breath and in my intoxication is the great Qalandar…my worship and upon my breath is the great name Ali”) that is westernized with the interplay of Johnson’s bass and Brook’s guitar over the tabla and harmonium. What emerges is a mix of devotion and groove. It’s still fully recognizable as qawwali; Nusrat sets up the chorus, improvises vocally with the harmonium, unleashes strings of sangam syllables. But there’s that fat bass line throughout, interplaying with the tabla and harmonium to create something completely new. It’s also more concise than a traditional qawwali performance, thanks to Brook’s careful editing (though the liner notes indicate that Brook and Nusrat had to compromise on some of the edits so as not to affect the meaning of the traditional syllables).

“Nothing Without You (Tery Bina)” starts with percussion first, then harmonium, again bringing rhythm to the traditional Qawwali forms. There’s more of Nusrat’s chorus here, and the tune is slower and more deliberate than it might be in a qawwali performance. Brook’s guitar is used to add small amounts of harmonic complexity while still keeping the song anchored in its traditional form.

“Tracery” is where the ambient starts, with Brook and Johnson laying a gentle foundation upon which Nusrat builds up sound in dialog with himself just as the guitar builds up patterns on patterns in a hypnotic swirl. The liner notes observe that the form is complex, building on one cycle that has nine beats and another with eleven. Here Nusrat embraces the challenge, issuing vocal runs across the patterns. It’s a gorgeous collage of sound as Nusrat finds ways to bring more and more expressive vocal sounds into the mix.

“The Game” begins with sustained guitar tones that yield to a Western rhythm courtesy of a drum machine pattern that Peter Gabriel contributed. Darryl Johnson lays down a bass line on the Moog and plays piano to build the melodic core of the backing track. Across all of this is Nusrat’s improvised vocal, combining runs of syllables with soaring vocal lines.

“Taa Deem” is built from the interchange between Nusrat and his party on vocals over the harmonium, then with a complex rhythmic backing with Dildar Hussein on tabla, Michael Brook on the surdu, and James Pinker and Darryl Johnson on djembe. Brook also contributes some low searing guitar lines and the whole thing becomes a dark explosion of melodic interchange.

Brook and Johnson create a synthesized soundscape to open “Sea of Vapours,” against which Nusrat vocalizes low in his range. There’s no percussion, just multiple layers of drone. By contrast, “Fault Lines” builds from a hypnotic low vocal introduction into a rhythmic back and forth between a multitracked Nusrat and members of the party thanks to James Pinker’s percussion. There’s a wonderful bit at the end where all the percussion falls away and it’s just a gentle hint of Nusrat’s voice. “Tana Dery Na” feels like a continuation of “Fault Lines” on a simpler percussion line and with a more prominent guitar part, and with only Nusrat’s voice over the top.

“Shadow” is just Nusrat and harmonium, an extended sangam improvisation. It serves as a sort of extended prelude to “Avenue,” a group live-in-studio jam with Brook’s guitar, Johnson on clay drums, Pinker on djembe joining the harmonium and tabla. The three percussionists lock in on a groove while Nusrat and Farrukh reinforce each other and the guitar adds ecstatic high notes. It fades out just as Nusrat finds a new vocal pattern to throw into the mix. Someday there’ll be an extended anniversary edition of this album that restores some of the longer bits from this session that were edited out; I’ll be first in line.

Unusually for 1990, the album ends with a remix track. “Mustt Mustt (Massive Attack Remix)” is a dub-style remix that suspends bits of the original track in reverb, heavy percussion and synthesized bass, courtesy of the legendary Bristol collective a year before they released their debut album.

No one had combined East and West in quite this way prior to the release of Mustt Mustt, and the use of tablas with western sounds became a pivotal moment for British music, opening doors for many more musicians to mix Asian inspiration with the dance floor. It also raised Nusrat’s profile even further and gave him a wider base of fans and admirers. We’ll talk about some of the folks he influenced in the future and hear more music from him. Next week, though, we’ll hear from another artist who got his first exposure to Western audiences through Gabriel’s Real World label.

You can listen to this week’s album here:

BONUS: Here’s a more traditional rendition of “Mustt Mustt” from WOMAD Yokohama in 1992. This is how I heard the work when I saw Nusrat and party perform in Washington DC in 1996:

Footnotes

  1. Brook made three Infinite Guitars: one for himself and one each for Daniel Lanois and the Edge. You’ve heard the sound of the Infinite Guitar on U2’s The Joshua Tree, including on “With or Without You.” ↩︎

Youssou N’Dour, Set

His second major label album finds the Senegalese superstar making uncompromising mbalax dance music that moves feet globally.

Album of the Week, July 18, 2026

When is a hit not a hit? In the world of the music business, having an album that tops a Billboard chart may not be enough to save you from the axe. Such was the fate of Youssou N’Dour’s contract with Virgin Records following the release of his second album for the label. Set, which sounded a note of support and positivity for the Senegalese Set-Setal movement, hit number one on the world charts but failed to generate a single that matched the performance of The Lion’s “Shakin’ the Tree.” That’s the bad news.

The good news is that in almost every way, Set is a superior album to Youssou’s major label debut. While produced by world music musician Michael Brooks (about whom more later), the musicians on the recording were almost entirely Youssou’s band, the Super Étoile de Dakar. Returning from the first album were Habib Faye on bass and keyboards, Pape Oumar Ngom on guitar, and Assane Thiam on talking drum; the rest of the band included Mbaye Dieye Faye on the sabar, Ibou Cisse on keyboards and guitar, Galass Niang on drums, and Thierno Koite and Issa Cissokho on alto and tenor saxophone. Daniel Lanois produced one track, adding a slightly more commercial note, but otherwise the album plays like music written for the streets of Dakar.

“Set” starts things off with a bang, with the band delivering a guitar-led groove as Youssou sings about the desire for a clean slate, for the youth to be able to hope again. There’s a brief bridge in English: “Give me your hand, give me one chance to know what do you think for the future?” And there’s a tight horn section punctuating the final verses and the play-out. The whole thing is in and out in less than 3:50.

“Alboury” is similarly tightly wound, but with the horns leading the charge this time and with shifts in meter driving the music forward. Youssou retells the story of Alboury Ndiaye, Buurba of the Jolof kingdom who led a rebellion against the French colonial powers in Senegal in the late 19th century before dying in battle against them in 1901. The music pivots from one motif to another with lightning speed, before speeding up to an epic finish.

“Sabar” is a groove driven by guitar and talking drum as Youssou instructs the listener on how to dance the traditional sabar dance, which is accompanied by the sabar drum. It’s a cool little moment, a snack of a song, and you’d like to hear it go longer, but Youssou has other matters on his mind. “Toxiques” is clearly meant to be the single, with Daniel Lanois producing together with the UK DJ crew Coldcut. It’s a pointed political protest song: “Rich countries make toxic waste/Why should they send it to me?/Poor countries know toxic waste/ Why should they accept it?” There’s definitely a groove here, but one sees why the song wouldn’t get a lot of airplay in the European or American markets, unfortunately.

“Sinebar” is a joyous, brisk song warning the listener about the dangers of illicit substances. I don’t know if we can trust the tone of the translation but it seems intended as humorous: “The breeze from the sea/Makes me feel hot rather than cool/I cannot even enjoy/Being with my girlfriend/And I’ve been wearing the same clothes since Sunday/Au secours, SOS.” Again interesting to hear how the musicians play against the meters laid down by the percussionists, veering from a strict 4/4 to an extended meter-blurring introduction in the keyboards to a punchy horn part. Youssou’s wordless chorus in which he sings along with the horns is infectious, and this is one where I tend to sing along regardless of my lack of knowledge of Wolof.

“Medina” is a song of praise to the cradle of Islamic faith, over a gentle keyboard and percussion groove with a killer hook in the alto sax. It’s another short one, just over three minutes, and feels like a lead-in to the faster “Miyoko,” even though the latter song only runs about 20 seconds longer. The difference is in the punchy horn charts. The song is dedicated to the Japanese photographer Miyoko Akiyama, who documented Youssou’s tours of Japan and served as his business representative there. Those are her photos on the album cover and in the liner notes.

“Xale (Our Young People)” puts Youssou’s vocals over the Kreisler String Orchestra, in an arrangement by Habib Faye. It shouldn’t work as well as it does, but the strings really dig into their parts, playing gnarly harmonies against the sinuous vocal melody. Youssou’s lyrics urge the young folks of Senegal to take control of their own destinies and start to contribute their own ideas for the improvement of their country.

“Fenene (Another Place)” is a straightforward love song (“If you really love me/Come away with me/To a place/Where we may be at peace”) set to a jubilant arrangement. Opening with a strummed guitar chord, a brisk talking drum pattern and Youssou’s amazing vocals, the body of the song is built up with the horn section and bass locking in together on a tight groove as Youssou sings the verses above. We get to observe one of his distinctive vocal talents in action on this song, as the phrasing for each line of the verse is completely different, seemingly decided in the moment. For me, this is the one arrangement on the album that feels like it gives the right amount of time to the song; nothing feels rushed and you’re left feeling somewhat breathless when the talking drum ends.

“Fakastalu (Watch Your Step)” is the closest to an American pop song on the album, what with the restrained backing synths and what is either an uncredited accordion or a very good accordion sound on the synth, as well as Youssou’s simpler singalong performance on the vocals. Were it not for the talking drum and the Wolof lyrics, we might be in an REM song, which might explain why I put this one on a mix tape back in the day (one whose anniversary is coming up; I sequenced it on July 28, 1992, preceding the song with “Simple Twist of Fate” and following it with “King of Birds”).

“Hey You!” continues the general vibe of “Fakastalu” with similar instrumentation, but in service of a relative rarity: a Youssou break-up song. There’s the anguished sounding bridge: “Hey you! Hey you you! Where is Ami? / She’s no longer my girlfriend / For all I know she has found / Someone else who makes her happy.” If you don’t speak Wolof it comes across mostly as a chill out tune, with only a little extra grit in Youssou’s vocals to surface the emotional subtext.

“One Day (Jaam),” by contrast, wears its emotional message of peace for the whole world, including peace between humans and animals, on its sleeve. The arrangement stacks a series of keyboards, from a slightly tinny sounding acoustic piano setting to a more convincing Hammond B3 soundalike to more 1980s synths, atop Habib Faye’s bass, insistent percussion, and horn blasts on the chorus. Youssou sings the “one day” part of the chorus in English atop a vibrant talking drum part, giving American listeners just enough of a hook to grab hold of and try to sing along with. The song comes to an end with a descending vocal line that ends with a cappella harmonies, showing off a casual virtuosity right to the finish.

As mentioned above, Youssou was dropped by Virgin Records after this album, but that was hardly the end of his career. He signed with Spike Lee’s 40 Acres and a Mule Musicworks label (an imprint of Columbia Records) and issued the great Eyes Open in 1992, followed by The Guide (Wommat) in 1994. The latter contained his greatest hit, the duet “7 Seconds” with Neneh Cherry, which hit Number One in the Europe, UK, Italy, France, Iceland, and other charts. In 2004 he released Egypt on Nonesuch Records, an album that honored and incorporated music from Mouride Sufism as a statement of solidarity with his religious background. The album was honored (he won his only Grammy award for it) and controversial: recorded in 1999, its release was delayed due to the September 11, 2001 attacks, and some Islamic listeners criticized the record for its perceived combination of Islamic and pop music. Youssou continued to record and even spent a year as Senegal’s Minister of Tourism. He’s now on his own label and showing no signs of slowing down.

We won’t hear another Youssou record, alas—aside from an unobtainable European vinyl release of The Guide, there haven’t been any subsequent album releases on vinyl. But next week we’ll hear another album that crossed over Islamic traditions and pop music, with startling results.

You can listen to this week’s album here:

BONUS: The CD version of Set featured a bonus track, “Ay Chono La”:

BONUS BONUS: A period music video for what seems to be an older version of “Alboury,” complete with soldiers on a train, an unsmiling Habib Faye, and a dance-off:

BONUS BONUS BONUS: There are a lot of longer versions of “Sabar” out there; this one, from a 1991 Earth Day performance in Tokyo, gives an idea of the dance and of some of the wildness left off the record. It’s a must-watch:

BONUS x4: Youssou is still out there performing. Here’s “Sinebar” from 2024. Youssou’s pipes are still impeccable even if his footwork is a little less fleet:

Laurie Anderson, Strange Angels

In which a performance artist leans into the musical side of her art and finds emotional resonance.

Album of the Week, July 11, 2026

Laurie Anderson might have started the 1980s as the definitive performance artist who also happened to sing, but her last album of the decade posited her as a singer who also happened to be a performance artist. Like Kate Bush’s The Sensual World, released just a week before Strange Angels, the album centered Laurie the person in an emotional space that she had never really occupied, showing her with fewer electronic tricks and more heartfelt songwriting in an album adorned by a stunningly intimate cover portrait.

That cover was taken by famed photographer Robert Mapplethorpe, who near the beginning of his career had captured the great Patti Smith for her first album Horses. In the earlier photo he portrayed someone both confrontational and delicate in a way that played with gender conventions. Here, near the end of his life (Mapplethorpe died several months before the album’s release, of AIDS), he imbued Anderson, previously careful to present herself through a sort of hip androgyny, with a sort of uncanny beauty, presenting her in a way that was still undeniably artistic and avant-garde but somehow unavoidably feminine.

The cover photo was a good metaphor for the music contained inside, as an artist who had previously relied on an electronic pitch-shifter to give her “The Voice of Authority” now leveraged a new voice, an unexpectedly clear and beautiful soprano. She has told a story about realizing that a song needed to be actually sung instead of talked, going to take voice lessons, and discovering that voice had been waiting for her the whole time. And while there are certainly familiar collaborators, including producer Roma Baran and percussionist David Van Tieghem, most of the musicians on the record are most familiar for having collaborated with someone else: the Golden Palominos’ Anton Fier; trumpeter Earl Gardner, trombonist Steve Turre, drum programmer Leon Pendarvis (Janice’s husband) and accordionist Tom “T-Bone” Wolk from the Saturday Night Live band; session drummer Steve Gadd (“50 Ways to Leave Your Lover”); Tony Levin; guitarist Ray Phiri and bassist Bakithi Kumalo (Graceland); minimalist tape loop composer Scott Johnson; bassist Mark Dresser (Anthony Braxton); drummer Joey Baron and percussionist Cyro Baptista (John Zorn); and a host of well-known voices lending backing vocals including Meat Loaf, Bobby McFerrin, outsider artists The Roches, and Lisa Fischer (Rolling Stones, Luther Vandross).

“Strange Angels” begins as a classic Laurie Anderson lyric: “They say that heaven is like TV,/A perfect little world/That doesn’t really need you.” But it’s sung, not wryly spoken, and the combination of instruments that joins as she intones “here they come” – guitar, accordion, bass, crisp percussion – tells us we are in for a different sort of experience. I always loved the lyric that leads off the second verse: “Well it was one of those days / Larger than life / When your friends came to dinner /And they stayed they night/ And then they cleaned out the refrigerator / They ate everything in sight / And then they stayed up in the living room / And they cried all night.” Possibly I feel this way because the first time I heard the album was in the living room of a Mount Holyoke choir member, where I was crashing overnight on the floor while we were on tour. I don’t make friends easily but that night we stayed up until two, and would have cleaned out the refrigerator had there been one. (Some of these reviews are not impartial.) Perhaps, though, I like the tune so much because, as the chords swing from major to minor, the band creates an undercurrent of melancholy underneath the main story, and we understand that we’re looking backwards at a visitation from the angels that can never occur again.

“The Monkey’s Paw” is a different thing, a fable about not messing with Mother Nature in the form of a song. The setup—Laurie going to a retail establishment and requesting modifications—is not particularly novel, but the salesman pushing back on her warning of the unintended consequences is: “Please. There’s no guarantee. Cause nature’s got rules, and nature’s got laws, and if you cross her look out — it’s the monkey’s paw.” The musical track is light, thanks to Ray Phiri and Bakithi Kumalo, and the gorgeous falsetto vocalise of Bobby McFerrin.

“Coolsville” is a song built over an effect, a delayed reverb circuit providing a sort of call and response effect behind Laurie’s vocals. That’s the gimmick, and on the initial listen when she intones “Coolsville” into this thing it can be overwhelming. But the song itself, with its longing for perfection that doesn’t exist, is somehow deeply moving nevertheless.

That brings us to “Ramon,” which for me is the emotional center of the album. Opening with a deceptive drum pattern that always makes me think the beat is dislocated by half a measure, Laurie is back to clouds of angels: “Last night I saw a host of angels, and they were all singing different songs/And they sounded like a lot of lawnmowers/Mowing down my lawn/And up above kerjillions of stars spangled all over the sky…” But the visitation of angels leaves us and there’s a man fallen on his back in the snow. Laurie’s verse centers this man in the broader cosmos: “some people walk on water/some people walk on broken glass/some just walk round and round in their dreams/some just keep falling down.” There’s something deeply human, almost a humanist form of Christian ethics, in these lyrics: regardless of which kind of person you’re dealing with, when you see a man who’s broken, pick him up and carry him! To put this into context, this was coming at the end of an eight year period where the culture had encouraged a kind of spiritual self-centeredness, amid the rise of televangelism and the rapid removal of societal support for the homeless, as well as at the end of a period where the Reagan administration’s refusal to do anything about the AIDS crisis had meant the loss of tens of thousands of people, with the population of artists in New York with whom Anderson collaborated (including Mapplethorpe) hit especially hard. So for me, hearing these lyrics against this context, it came as a sort of moral call to arms. For Anderson, this isn’t an explicitly Christian moment, more a humanist one, since we are all in this together: “We don’t know where we come from/We don’t know what we are.”

The first side closes out with “Babydoll,” which is for me one of the songs on the album that would have done better as spoken word. The concept, about a brain that stops functioning on behalf of its owner because it wants to have fun, is pretty good, and the music is rich, but they somehow don’t seem to reinforce each other. Still the song is worth it for its extremely 1989 moment, in which the brain says, “Take me to your leader/And I say: do you mean … George?”

“Beautiful Red Dress” flips the tropes of women’s roles (shrill, decorative, emotionally unstable, dependence) on their heads, starting from the first chorus: “I’ve got a beautiful red dress/And you’d look really good/Standing beside it…” Lenny Pickett gets to play some spectacular 1980s saxophone all over the track, and there’s a great moment in which Laurie quiets the track down with the observation, “You know, for every dollar a man makes, a woman makes 63 cents. Now, fifty years ago, that was 62 cents. So, with that kind of luck, it’ll be the year 3,888 before we make — a buck.”

“The Day the Devil” flips the script on blaming external forces for your problems, with the devil being blamed for knowing you inside out before sneering, “Don’t come banging your Bibles/Cause you’ve been laughing all the way to the bank.” It’s not, to my hearing, entirely coherent, but the gospel chorus covers a multitude of sins in this song for me: “Give me back my innocence… ‘Cause when I get on up to heaven Lord/You can have it all back.”

The other emotional center for me comes next. “The Dream Before” is an unvarnished story of dashed hopes and unhappy outcomes. Hansel says, “I’ve wasted my life on our stupid legend/When my one and only love was the wicked witch.” The second half of the brief functions as sort of an ultimate Zen koan, with Anderson and Bobby McFerrin laying down some high-grade philosophy: “History is an angel being blown backwards into the future… and the angel wants to go back and fix things, to repair the things that have been broken, but there is a storm blowing from Paradise … and this storm, this storm, is called Progress.” Really listening to this as an about-to-graduate college student did something to the wiring of my brain. (I centered this song on a mix tape in 1993.)

“My Eyes” is somehow the perfect blend of Laurie’s tart observations and her new musical fluency, all the more so because there’s no pat moral or punchline. She confronts the enormous night, the kerjillions of stars, the “ocean, so deep, so old,” and simply exists in it: “Everything’s shaking in strange delight.” The track is underpinned by that spectacular one-two combo of Bakithi Khumalo’s fretless bass and Ray Phiri’s guitar.

The album ends with a valediction for the departed in “Hiawatha,” as Laurie invokes the spirits of Elvis, JFK, and Marilyn Monroe to welcome newly departed souls: “Well, starlight, starbright, we’re going to hang some new stars in the sky tonight.” The combination of Scott Johnson’s guitar and the understated backing vocals of the Roches turns the overall effect into a simultaneous groove and valediction.

Laurie’s experiment with leaning more fully into the musical side of her art was well received by the critics, with Robert Christgau giving the album an A. After the album it took a while for her to find her next voice, but find it she did after about five years, and we’ll hear that sound another time. Next week, though, we’ll swerve back over into what was being called “world music” to hear the next album from one of Peter Gabriel’s other collaborators.

You can listen to this week’s album here:

BONUS: Here’s Laurie performing “Strange Angels” live in San Remo in 2001, during an award ceremony in which she was awarded the Premio Tenco for songwriting:

BONUS BONUS: “Strange Angels” soundtracks a moving moment in the William Hurt/Elizabeth Perkins 1991 film The Doctor, in which the characters, playing cancer patients, embrace a moment of grace:

BONUS BONUS BONUS: Laurie originally didn’t pursue the traditional music video route to promote the album, instead opting to produce a series of short videos, called “Personal Service Announcements,” in which she did her version of stand-up comedy. A few of these have surfaced over the years, including these:

Kate Bush, The Sensual World

Kate reaches a deeper emotional resonance on the sequel to Hounds of Love, with help from an unlikely cast of collaborators.

Album of the Week, July 4, 2026

Though Kate Bush wasn’t touring (she legendarily eschewed live performances aside from the occasional TV appearance from the conclusion of her 1979 “Tour of Life” for the next 35 years), she was keeping busy following the one-two hit of Hounds of Love and her appearance on Peter Gabriel’s So. She released her first greatest hits collection, The Whole Story, in 1986, featuring a re-recorded version of “Wuthering Heights” and a new single, “Experiment IV.” Though she was quiet in her official releases, she recorded the original version of “This Woman’s Work” for the 1988 John Hughes romantic comedy She’s Having a Baby while in the studio, off and on, working on her next album. It was finally released on October 16, 1989, having gestated in studio session stretching from September 1987 to July 1989.

In addition to some of her stalwart musicians like Del Palmer, her brother Paddy Bush, Alan Murphy (who died three days after the album’s release), bassist Eberhard Weber, and Pink Floyd guitarist David Gilmore, there were some notable additional musicians who lent the album a unique color. These included Uilleann pipes from Irish musician Davy Spillane (Moving Hearts), bassist Mick Karn (Japan), orchestral arrangements from Michael Kamen, the Balanescu Quartet performing string quartet arrangements by Michael Nyman, and most of all the Bulgarian vocal ensemble Trio Bulgarka.

We begin with the title track, which is a song that almost didn’t happen. “The Sensual World” was originally Kate’s take on Molly Bloom’s famous interior monologue from James Joyce’s Ulysses, and actually set text from the novel, until the estate complained and she was forced to write new words to the track. (In 2011 on her album Director’s Cut, on which she re-recorded many of the tracks from this album and her follow-up, she was able with permission from the estate to present the original version of the track, now titled “Flower of the Mountain.”) The song itself leans into its title, with Bush using both her broadening lower range and a breathily erotic tone over a rich sonic tapestry that includes church bells, fiddle, bouzouki, whips(!), and Spillane’s brilliant Uilleann pipes. Through it all she presents a vision of a heroine experiencing the sensations of being in the physical world for the first time, stepping off the page to experience sensations and, especially, pleasure. The setting is typically brilliant for Kate; this character, formerly trapped in the two dimensional world of the book, expresses herself almost entirely on a single tone throughout the verse, only varying in pitch when rising to an earthy blues note on the repeated blue note of “ooh, yes” and in the chorus. It’s a bewitching, nearly hypnotic effect. I’ve been known to listen to it on repeat from time to time.

“Love and Anger” is another magnificent Kate uptempo song, with high energy courtesy the tight rhythm section of Stuart Elliott on drums and John Giblin on bass, a soulful piano line, backing vocals from the Trio Bulgarka (a Bulgarian folk group who had performed on the pivotal 1970s albums Les Mystère des Voix Bulgares, Volume Two and on Balkana: the Music of Bulgaria) and a wicked guitar line from Pink Floyd’s David Gilmour.1 It’s all in service of a movingly mature lyric about a relationship on the rocks due to the inability of the participants to communicate about where their emotional millstones lie. The track also features one of my all-time favorite hummed parts in any song. Again, Track 2 on Kate albums is where she puts the bangers.

“The Fog,” by contrast, is a return to the world of The Ninth Wave, in which the narrator fears dissolution and loss of identity as she contemplates stepping away from her family (Kate’s father Dr. Robert Bush speaks on this track) into the water, which seems life threatening but is only waist deep. In the song, there is a deep ambivalence about the water: is it the unknown? Is it the deep and somehow threatening love of another, one who threatens to disappear, to slip into the fog? The lyrics are vulnerable and beautiful, and are given an exquisite string instrumental with enfant terrible violinist Nigel Kennedy and a taut guitar solo from Alan Murphy.

“Reaching Out” is a tenderly maternal ballad, with added emotional heft from the choral accompaniment by the Trio Bulgarka and strings arranged by composer Michael Nyman and performed by the Balanescu Quartet. (In my symphonic performance experience, we call that “luxury casting.”) Kate’s vocals on the soaring chorus are magnificent, though the verses are a bit wooly —“See how the child reaches out instinctively/to feel how fire will feel” invokes a different reaction in me than what she presumably intended.

“Heads We’re Dancing” is something entirely different. Driven by a propulsive synth line, and a shaggy dog story about a woman in 1939 who is asked by a stranger to dance, and who realizes in the morning that she was dancing with Adolf Hitler. The whole thing is a brilliant excuse for more Alan Murphy, some brilliant bass from Japan’s Mick Karn, and one of the all-time great “doo doo doo” choruses. Indeed, with each song on the first side, Kate seems to lean further into a sexily minimalist groove. (The darkly chromatic string parts, by the way, are arranged by Michael Kamen, who was by now almost a decade into his film-score career.)

Opening Side 2, “Deeper Understanding” tells the story of a narrator who disappears further and further into a rapport with a computer, until they forget to eat or sleep. Supposedly inspired by a documentary about Stephen Hawking, it’s been noted that there may be an autobiographical element here as well, as the Fairlight CMI also loads programs and has a button marked “Execute,” and Kate spent many months in front of it producing the album… Trio Bulgarka put flesh and blood on the digital heartbeat of the track with a hair-raising solo line and a resonant chorale at the end.

“Between a Man and a Woman” returns to the theme of a difficult relationship, with a twist: here Bush’s narrator warns the listener not to intervene in the “pendulum swing/between a man and a woman.” The track feels to have grown from the same roots as “Heads We’re Dancing”, as though there was one long jam session that birthed them both. By contrast, “Never Be Mine” is something new, driven by Eberhard Weber’s slinky bass and a vision of the narrator confronting the smoke from the burning stubble in a cornfield and stating “This is where I want to be,” as she burns off the last bits of her connection to an ex-lover so that she can plant the seeds of something new. Trio Bulgarka provide a moment out of time here as well, singing in ringing harmony to the departing lover as Davy Spillane provides a sympathetic tone in the pipes.

Trio Bulgarka get their ultimate shot at brilliance, going full out on “Rocket’s Tail” as the narrator calls the listener’s wistful desire to be a rocket in space “the saddest thing I’d ever seen,” then herself seizes the moment and flies into space. Bush, the Bulgarians, Stuart Elliott, John Giblin and David Gilmour are all going full out, seizing the electric moment, and then contentedly burning out into silence. It’s breathtaking.

Into the sudden silence steps “This Woman’s Work,” performed by Bush accompanying herself on piano with Michael Kamen’s orchestral arrangement. The lyric is Bush’s most deeply heartwrenching, as she sings from the point of view of a man forced to watch his wife fight for her life in childbirth as he confronts his regrets for things left unsaid and undone. It’s an astonishing, bravura performance, all the more amazing for its made-to-order origins in “She’s Having a Baby.”

I think there’s something about the records that come out when you’re in high school that have a special glow about them. While objectively Hounds of Love is an album of high brilliance, somehow it’s the emotional center of The Sensual World that keeps drawing me back; even if I only found it at the very end of my senior year, it’s still dug deep into that primal memory. And who is to say that the high concept of Hounds of Love is really superior to the personal depths of The Sensual World? It’s ultimately a triumph either way, an album that laughs, sobs, and takes steps out into a multidimensional landscape of heart and mind.

Kate wasn’t ready to burn out like a rocket just yet, and we’ll hear more from her. But first we’ll hear from another Peter Gabriel collaborator’s 1989 release and its own unexpectedly emotional moments.

You can listen to this week’s album here:

BONUS: Following the release of The Sensual World, Kate gave a rare long-form interview that was aired as The Sensual World of Kate Bush:

BONUS BONUS: An even rarer live performance by Kate from this late period, this version of “This Woman’s Work” from the Wogan television program is moving:

BONUS BONUS BONUS: While there are fewer covers of the songs from this album than of some of Kate’s other songs, the version of “Love and Anger” by Nada Surf on their covers album If I Had a Hi-Fi gets me every time. Though the audio is imperfect, this live cover from the Bowery Ballroom in 2010 is somehow even better than their studio version:

Footnotes

  1. One of several session appearances in 1989 for Gilmour; the others were Warren Zevon’s Transverse City and “We Got Married” on Paul McCartney’s great Flowers in the Dirt. ↩︎

Various, Passion – Sources

A musical journey around the world with the collaborators and inspirations for the sounds of Peter Gabriel’s groundbreaking soundtrack.

Album of the Week, June 27, 2026

In the late 1980s, there was an upwelling of interest in world music. We had Paul Simon working with South African musicians on Graceland, Sting incorporating Latin sounds on …Nothing Like the Sun, Talking Heads incorporating Brazilian rhythms and sounds on Naked (followed by an even more direct partnership by frontman David Byrne on his first solo album, Rei Momo), and of course Peter Gabriel working with the likes of Youssou N’Dour and others on So and Passion. For some onlookers it started to have the whiff of exploitation; I distinctly remember a 1990 article in one of the college papers I wrote for that called out the musicians above as “carpetbaggers,” stealing world sounds for pop.

But as we’ve seen, for Peter Gabriel at least the connection to world rhythms and sounds went back further—as far back as 1982, at least, where on the strength of his song “Biko” he started the WOMAD festival to bring these artists to the public, and featured musicians like the Ekome Dance Company, L. Shankar, Manu Katché, and of course Youssou and Nusrat Fateh Ali Khan. He also, notably, launched Passion as the first record on his Real World label and gave many of these musicians record deals that allowed them to get their music in front of Western audiences. And he put out a label sampler, of a sort, in the form of Passion – Sources, a compilation album that gave space for both the musicians who had collaborated live in the studio on the making of Passion, and for some of the archival tracks that served as the foundation for the sonic explorations on the soundtrack.

We’ve written extensively about Nusrat Fateh Ali Khan’s “Shamas-Ud-Doha Bader-Ud-Doja,” from his first Real World album Shahen-Shah; it opens this compilation in edited form, running just a touch over five minutes and fading out in the middle reprise of the verse. It leads into “Call to Prayer,” by Baaba Maal. Like Youssou N’Dour, Maal, who appeared on the Passion track “Of These, Hope (Reprise),” is an incredible vocalist from Senegal; unlike N’Dour, he is a griot, deeply steeped in the traditions of the Pulaar people, who were among the earliest African peoples to embrace Islam. Here he performs a traditional call to prayer as improvised over accompaniment from Lakshminarayana (L.) Shankar and a low drone; the work appeared in the movie The Last Temptation of Christ during its depiction of the Last Supper.

Shankar performs the next track, “Sankarabaranam Pancha Nadai Pallavi,” with his group the Epidemics, consisting of Zakir Hussain on tabla, Viku Vinayakram on ghatam, and British composer and musician Caroline Morgan on tanbura. Here, as in most of his 1980s work, Shankar plays the double violin, also known as the LSD (L. Shankar Double Violin), an electric string instrument of his own design that covers a wide chromatic range. The music here is a traditional southern Indian Carnatic raga.

Turkish master of the ney flute Kudsi Erguner performs the track “Ulvi,” a brief solo work in the Mevlevi Sufi tradition. If you suspect, based on the brief excerpt here, that a longer selection of ney music would be both hypnotic and slightly soporific, you would be correct, at least judging from the excellent German CD of his work I found in college. But this track is delightful and mysterious to listen to, and about as understated an expression of Sufi spirituality as Nusrat’s qawwali is extroverted.

Master Egyptian percussionist Hossam Ramzy multitracks the tabla, dufi, doholla, and tambourine on “Fallahi,” alongside the mazhar tambourine played by Joseph Alexander, building a tight polyrhythmic pattern that is both dance-worthy and trance-inducing. This is followed by two excerpts from earlier compilations, a “Sabahiya” or traditional morning nuptial serenade from an anthology, The Folk Music of Egypt, produced by Tiberiu Alexandra and credited to “Banga (Tanta-Suaag),” and a dervishlike “Tejbeit” by unknown Egyptian musicians, taken from an Ocora Records compilation with overdubbed percussion by Hossam Ramzy and tin whistle by Richard Evans. Here you can feel the slightly frantic atmosphere of the bar in which the original was recorded.

“Prelude in Tchahargah,” recorded by Mahmoud Tabrizi Zadeh on the kementché with tabla accompaniment, is a traditional Persian piece that displays some of the underlying affinities between Persian and Indian music. There’s very much a hybrid of dance and spiritual focus here, particularly in the unaccompanied improvisation that ends the work.

“Wedding Song” is a location recording of unknown Moroccan musicians from the set of the film, with percussion added by Ramzy and Manu Katché, that soundtracks the film’s recreation of the Wedding at Cana. It’s appropriately celebratory and hypnotic, with a repeated ten-bar call and response phrase.

“Magdalene’s House” gives us a listen to a musician whose work did not appear on Passion but did appear on the soundtrack of the movie. Abdul Aziz El-Sayed plays unaccompanied kanoun, a large zither-like instrument that allows the player to sound microtones. Here he plays flourishes and rapid runs in octaves along a modal scale, mostly sticking to a recognizable western mode but here and there throwing in some unusual tones for emphasis. The effect is spellbinding; one regrets the track’s short length, as it seems to end just as he finds a theme that could have made a magnificent Bach fugue.

An all-percussion track from the Guinean drum and dance troupe Fatala, “Yoky,” follows. Led by Yacouba (Bruno) Camara on congas and the gongoma drum (made from saw blades attached to a calabash gourd), the ensemble adds a pair of djembes and more gongoma for a hypnotic polyrhythm. Sadly, the ensemble only seems to have recorded one full album, a self-titled release in 1988.

“Ya Sah” is a trancelike number from Moroccan ensemble Nass El Ghiwane, which uses a Western banjo to produce an unusually disorienting cross-cultural effect — just as you think you’re in a foreign place entirely, suddenly the ring of the banjo places the sound squarely in an Appalachian string band tradition. Another number that doesn’t appear in Passion but does appear in the soundtrack, Gabriel says that its sound, which appears in a brothel scene in the movie, was one of the influences on his and Scorcese’s decision about the sound world of the movie.

Les Musiciens du Nil, who appeared on the Passion album in the track “Wall of Breath,” here play a more traditional Egyptian sound on “Al Nahla Al’Ali,” which features percussion and microtonal melodies in a rondo-like dance form that gradually accelerates into a crescendo then slows to a coda, leading to the slow “Song of Complaint” which is played on the Armenian doudouk by Antranik Askarian and Khatchadour Khatchaturian. Askarian appeared on the original recording on the Ocora Records label that was sampled for the opening track of Passion, “The Feeling Begins.” Without the massive drum hit, the traditional Armenian tune is a meditative reverie that completes the transition to another sound world.

As a “thank you” to the musicians whose work was incorporated into the Passion soundtrack, Passion – Sources can be read as a magnificent gesture. That it also functions as a sort of sampler for the mission of Gabriel’s new Real World label, opening ears to new sounds and new artists, is an intended second mission. As a seventeen-year-old listener newly moving beyond the relatively constrained sound worlds of my upbringing, it was revelatory. We’ll continue to explore the sounds of the world through the lens of Real World in the future. But over the next few weeks we’ll check in on some of Peter’s other collaborators as they make music through the end of the 1980s.

You can listen to this week’s album here:

BONUS: Here’s a live performance, with vocals, from Les Musiciens du Nil which gives you an idea of the traditional instrumentation used.

BONUS BONUS: Here’s a 1983 broadcast of Nass El Ghiwane in concert in Paris, playing for a very enthusiastic dancing crowd.

BONUS BONUS BONUS: Baaba Maal has had a long and fruitful career. Here’s his band from an astonishing 2024 performance that combines traditional and modern instrumentation to bring the crowd into a rhythmic trance:

BONUS x4: Kudsi Erguner has also had a long and vital career. Here’s a performance from 2013 that showcases the hypnotic power of the ney flute:

Nusrat Fateh Ali Khan, Shahen-Shah

Nusrat’s first Western album is an ideal representation of the sacred and secular art of qawwali singing.

Album of the Week, June 13, 2026

When it came time for Nusrat Fateh Ali Khan to record his first album for Peter Gabriel’s nascent Real World Records, he could have Westernized his sound—after all, he had just spent time in the studio with Gabriel on the Passion project. Instead, he and his party produced an album that was as accurate a representation of qawwali tradition that had ever been released, opening the door for Westerners to discover the tradition.

Nusrat was not new to being recorded; prior to 1989 and this session he had already released some twenty-eight albums, a few for EMI but most for small local labels, or for the French world music label Ocora. But listeners noted that “studio-recorded Nusrat [could] often feel rushed, as if the party was singing qawwali for the sake of the recording rather than for the sake of religious praise.” No such limitation existed here; this was full-throttle qawwali, with the group providing authentic examples of devotional songs as well as ghazals (romantic songs).

Part of the secret of the recording was the timing. The original Real World recordings were not limited by the running times of vinyl; by 1989 most releases were CD-first, and a project containing six tracks each stretching more than ten minutes was no longer out of the question. Unfortunately this led to some choices when releasing these recordings on vinyl, mostly at the time for the European market which continued to demand vinyl releases through the early 1990s. Today’s record is the 2017 reissue of the 1989 European vinyl release, and it omits two tracks, “Meri Ankhon Ko Bakhshe Hain Aansoo” and “Kali Kali Zulfon Ke Phande Nah Dalo.” The latter is probably my favorite Nusrat track of all time, so I was irked to find it omitted from this release; we’re going to talk about it in the bonus tracks.

“Shamas-Ud-Doha, Badar-Ud-Doja” opens with the instrumentalists: harmonium playing the melody of the hymn in praise to Mohammed, hand claps. Then Nusrat leads the party in a gathering tone, wordlessly outlining the tonic, the third and the fourth in an introductory vocalese before singing a rhythmic verse that loosely follows the main tune, followed by everyone entering on the chorus. Nusrat lets us know how it’s going to go when, at the end of the second chorus repetition, he easily rips a vocal improvisation an octave up. At the end of the fourth chorus, he lays down a series of 32nd-note runs. The other singers in the party contribute too; one of them adds a run around the fifth, another at the octave, and there are numerous places where Nusrat improvises in the middle range while one of the other singers provides a high obbligato above. (This record features vocals from Nusrat’s cousin Mujahid Mubarak Ali Khan and his brother Farrukh, as well as his pupil Kaukab Ali, as well as other singers in a chorus; the youngest pupil heard on Live at WOMAD 1985, Rahat, is not heard here.) About halfway through, Nusrat engages in some stepwise sangam improvisation and some rhythmic improvised vocal syllables, which are closely followed by the tabla and harmonium. The closing series of runs where Nusrat rips a series of 32nd-note patterns up the scale are simply awe inspiring.

“Allah, Mohammed, Char, Yaar” is a devotional chant to God, the Prophet, and the “four friends”—four Sufi saints whose graves are the site of pilgrimages and qawwali sessions. It’s also gnarly as hell. The melody syncopates from the second note and recovers the non-syncopated beat with three eighth notes, and those off-beats in the middle have me leaning forward into the beat all the way. It’s in the raga marwa, something like the Locrian western mode, meaning that it sits unstably between a major and minor feeling, and also meaning that the qawwal singer can explore both tonalities in the solo, a fact of which Nusrat takes full advantage. There is less for the party to do in this song, aside from some high obbligato late in the song; mostly they groove on the chant. And there’s a lot to groove on; Nusrat’s sense of the beat is impeccable, and he’ll seemingly fly off at random only to have an improvisation circle right back to the tonic at the start of the chant again, over and over again.

“Nit Khair Mansan Sohnia Main Teri” is a Punjabi love song: “My beloved, I have only one prayer, that you may live happily…Since I fell in love with you, I have forgotten about the whole world; I wish only to die at your feet.” You can hear a little more of the traditional raga sound in this one, as Nusrat and the party sing the introduction and then get to the chorus. Here you can hear the roles of the other singers in the party, as one specializes in singing descending wordless lines in a thin clear voice from the octave while another, with a stronger voice, provides more of a high tenor line above the proceedings. Nusrat’s incredibly resonant and vibrato-rich instrument essays rhythmic running lines throughout. This one is trancelike, perhaps because of the raga foundation combined with the relentless major key feeling.

Another love song, in this case a ghazal in Urdu, “Kehna Ghalat Ghalat To Chhupana Sahi Sahi” is a song of complaint about a lover who says one thing and does another. Even here Nusrat steps into moments of ecstatic crescendo; rather than sounding angry or exasperated this too is a moment to celebrate the musical world of qawwali. The extended series of solos on the syllable dil (heart) are a magnificent punctuation of the overall arc of the song. At the end of the song, we get the only decelerando in the whole album as the party slows to the final repetitions of the love song.

With his first album for Real World, it was clear why Nusrat Fateh Ali Khan had chosen this title: “Shahen-shah” means brightest star, and this was clearly a performance of a leading light in the qawwali tradition. The record opened the door for Western listeners to immerse themselves in an entirely new cultural sound world. Some, like Jeff Buckley, were awestruck by Nusrat’s vocal ability and sought to learn from him. Some heard exotic sounds and sought ways to bring them into Western music; we’ll hear examples of that later. And some took it as a cue to explore more varieties of non-European music. We’ll hear from another great musician who opened some of these same doors next time.

You can listen to the full version of this week’s album, including the tracks that didn’t make the LP version, here:

BONUS: Let’s talk about “Kali Kali Zulfon Ke Phande Nah Dalo.” I have always liked the track a lot; it appears on a mix I made just out of college and was likely one of the tracks I played the afternoon I met my wife (though it was Tuvan throat singing that was blasting from my stereo when I actually opened the door and met her). The tune of this Urdu love song is stated in the harmonium, which gets its own elaborate improvisation until Nusrat and the party join with sustained gathering tones. When Nusrat starts the chorus, we get an initial statement, a repetition tagged with an octave high emphatic tone, a third with a high obbligato, a fourth with Nusrat ripping a descending vocal line from the third above the octave. Then the party alternates singing the chorus statement with more obbligato from the other singers and elaborate improvisations from Nusrat. Starting about three minutes in he starts to essay some call-and-response verses. I learned a lot as a college just sitting and listening to all the ways he interrupted the flow of the chorus with solos, how his vocal lines reinforced or altered the tonality, and especially how he played with the meter of the lines. The stretch from around 5:45 to 6:20 is a masterclass in how to fluidly slip in and out of metrical alignment with the groove, particularly the triple sets of triplets which shift out of and into phase flawlessly. I can still put it on and listen to it all these years later, and discover something I’ve never heard before.

BONUS BONUS: Here’s “Nit Khair Mansan Sohnia Main Teri” live from the 1988 WOMAD festival, about the time that Nusrat was headed into the newly constructed Real World studio to record this album.