By Peter MonaghanReprinted from Earshot Jazz
An Abdullah Ibrahim performance is something like a meditational retreat, and something like a dance at a township center, and it is invariably a celebration of life.
The last, most powerfully.
For over 45 years, Ibrahim has been one of the great forces for jazz as an expression of hope and perseverance in the face of oppression.
As a young man in South Africa, then named Dollar Brand, Ibrahim grew up in the dark gloom of the apartheid system, which was imposed officially in 1948 by the Afrikaner Nationalist party, but had been unofficially enforced for generations beforehand.
Steeped in the songs of the church and the townships, of the Khoi, San, and Xhosa people of the region, he also heard jazz. The Cape Town of his childhood and youth was a melting pot of tribal groups, as well as the descendants of Malaysian rebels and Angolan slaves, and of course Europeans with their own musical traditions. Those elements found fertile grounds in the emergence of black Christian churches, especially the African-American Episcopal Church, imported from the U.S. (Ibrahim’s grandmother, in fact, had been a founding member of the South-African Episcopal Church in Cape Town.)
In 1941, when Ibrahim was seven, he began to play the piano, and by 15 was a professional musician. He performed in some seminal South African jazz bands, including Tuxedo Slickers, Streamland Brothers, and the Willie Max Big Band. Those played a new, hybrid music. The Tuxedo Slickers, for example, performed Erskine Hawkins numbers, and big-band arrangements of traditional southern African music, but primarily combinations of the lot.
In 1959, Ibrahim joined the Jazz Epistles, a band formed by American pianist John Mohegan that would make the first-ever recording of jazz by South African musicians, and that would become legendary. The band was the culmination of activities by a group of innovative South African musicians who essentially reinvented jazz for their own purposes, merging it with the music of their own age-old cultures.
In the Jazz Epistles, Ibrahim met trumpeter Hugh Masakela and alto saxophonist Kippi Moeketsi. Masakela would go on to gain wide renown. Moeketsi equally merited it, but remained little-known abroad. But he did greatly influence Ibrahim’s course towards a life in music.
In 1960, in Sharpville and other towns, South African police fired on unarmed demonstrators who were protesting the oppressive pass laws of apartheid; the police killed 69 people, and injured over 300.
It was an event that drove many black South Africans to doubt that justice could come to the country any time soon. Many left. The African National Congress, in fact, asked Ibrahim and other musicians who were outspoken opponents of apartheid, including Johnny Dyani, Dudu Pukwana, Mongezi Feza, and Chris McGregor (the son of a Scottish minister), to go abroad to preserve their music, and the music of their culture.
In 1962, Ibrahim went. He traveled with singer Bea Benjamin, whom he would marry in 1965, and settled briefly in Zurich, Switzerland. From there, he toured Europe with his trio, with Johnny Gertze on bass and Makaya Ntshoko on drums.
The course of his life was set, however, right in Zurich. One evening, Duke Ellington heard him play, and set up his first recording session, which was released as Duke Ellington presents the Dollar Brand Trio, on Reprise.
With the trio’s profile rising, they played major European festivals in 1963 and 1964, and in 1965 came to the United States. At Ellington’s suggestion, they were booked at the Newport Jazz Festival and toured the country. In 1966, Ibrahim even led the Ellington orchestra on five dates, sitting in for the leader.
He would soon make his way into wider and wider jazz circles. In 1968, he and Argentinian sax howler Gato Barbieri recorded the extraordinary, searing Confluence, and Ibrahim also played with the band of trumpet mystic and world traveler Don Cherry.
That same year, Ibrahim undertook a solo tour, and he has never stopped traveling the world, since. He was a member of the Elvin Jones Quartet for six months in the mid-1960s, but otherwise has had his own groups, from duos (one, since 1997, with Max Roach) to big bands.
Among his most celebrated bands has been the septet Ekaya. From the late 1970s, Ibrahim began to work with Seattle-raised alto saxophonist and flutist Carlos Ward. In 1983 he expanded the association by forming Ekaya with Ward, tenor saxophonist Ricky Ford, baritone sax Charles Davis, trombonist Dick Griffin, bassist David Williams (sometimes Cecil McBee), and drum great Ben Riley. That resulted in classic albums like Water from an Ancient Well (1985).
Some of Ibrahim’s work has also been arranged for orchestral or chamber-music performance. Arguably, however, it is in small groups that he is at his most appealing, as on his most recent trio release, African Magic, his 20th on Enja. The recording is of a 2001 Berlin concert where Ibrahim and his trio performed tributes to his mentors and inspirations, such as Duke Ellington, John Coltrane, and “Tuang Guru” (“Mister Teacher”), for whom he named one of his most inspiring and often-recorded compositions.
As was clear on his Cape Town Revisited, of 2000, Ibrahim continues to draw from the “ancient well,” the well of the wisdom of the forebears. In doing so, he also projects the faith in a bright future for South Africa that has always mingled, yoked with deep sadness, in his music. In 1976, he tried to revisit his home country, and resettle there, but had left disillusioned. With the fall of apartheid, beginning in 1990, he returned again, and now divides his time between residences in Cape Town and New York.
In Cape Town, he has established a conservatory where young musicians are taught not only performance and composition, but also how to take care of the business and technical ends of performing and recording, and even how to take care of themselves with herbal medicine.
Ibrahim has become one of the cultural icons who stand in the light of figures like his longtime mentor and inspiration, Nelson Mandela. The fall of apartheid seems only to have heightened his enormous artistic powers.
Always present in his music is a loping or skipping beat, and fetching melodies that, when he plays live, he runs together to create a sense of reverie, of scenes summoned from marketplaces and townships. His tunes are inspired by street parades, spiritual teachers, songbirds, and carnivals from District Six, the section of Cape Town where black South Africans concentrated before the infamous homelands system was initiated in 1953 in an effort to denationalize black South Africans and banish them to internal exile.
Yet, in Ibrahim’s music, despite all that bitter history of cruelty and disruption, that hopeful rhythm and beat always resounds. It is the “Cape Town Beat,” which he defined in a 1995 interview with Armin Buettner as “both musical and spiritual. It’s a very special kind of rhythm. If you look, you will find this beat all around the African coast. ... Of course it has its variations. It is the same kind of rhythm that is played in New Orleans. ... The carnival-minstrels in Cape Town are the same as in New Orleans.”
In The Guardian in 2001, John L. Walters described the way that Ibrahim, “every inch the humble high priest of international jazz,” infuses his music with that persistent beat, which uplifts even sombre strains. In his tunes “with their robust, repetitive vamps, yearning refrains, and long, snaking top lines,” Walters wrote, “melodies tumble out effortlessly, as he slides from theme to theme like a laid-back South African incarnation of Thelonious Monk.”
The seeming simplicity of the results are deceptive, Jonathan Webster wrote in Classic CD in 1999, because in Ibrahim’s “musical melting pot,” he has thrown everything “from English choral to full-blown late Romantic-era flourishes that sound almost Lisztian. And that’s just from the classical end of the spectrum.” To that, he says, add “stock-in-trade” jazz harmonies as well as “quirkily abstruse,” avant-garde chords.
Ibrahim does all this with a lightness of touch—both emotional and mechanical—that nevertheless rings out loud his South African-exile’s forebearance, faith, and persistence in dark times.
“Yes,” he writes from Cape Town. “Persistence, forbearance, and hope has been and still is our individual and collective objective to transcend negative personal and social conditions.
“My teacher said: ‘Do not bring me a problem ... bring me a project.’
“A problem is a project in disguise.”
Just as his music is contemplative, even when it dances and sings, Ibrahim is himself deeply spiritual. In 1968, he converted to Islam, adopted his current name, and discarded Dollar Brand (“Dollar” was actually a nickname; his given name was Adolph Johannes Brand).
So, faith—spiritual and personal—remains fundamental to his music, he says: “Faith is the primary cornerstone of all actions no matter what your belief system is.
“Jazz is the highest developed form of improvisation ...
“When you start to play a chorus you are stepping into uncharted waters.
“It requires unswerving faith to execute it ... years and years of study to equip yourself with a database in the required technique so that you can play without fear of making a mistake.
“My martial arts teacher says: ‘When you make a mistake ... make a good mistake.’” (He has practiced martial arts for over 30 years, and has the fifth-degree black belt.)
Given that he thinks of jazz in that way, it is no wonder that he is not particularly impressed with the prevailing conception of the jazzman as an entertainer. In traditional societies, he notes, musicians were priests, medicine men, healers.
I asked: Your performances often resemble meditations, or even trances, or séances. What was the evolution of the kinds of performances you do?
“In all traditional societies,” Ibrahim wrote, “the culture of individual and group activities is steeped in the concept of ‘timeless time.’
“Music has three primary functions.. for devotion, for healing, and for social activities. …
“In all of these there are no limits of time constraints as in contemporary urban cultures.”
Does he actively plan to create the atmosphere of reverie?
“I do not actively plan to create ‘atmosphere.’...
“Once the note has been played I have no control over it and I do not wish to. ...
“My duty is to make my intention in all truth. ...
“Rumi says ‘There is only one sound ... the rest is all echo.’”
Peter Monaghan reports from Seattle about academic research and jazz.






















