Abel Selaocoe: Shaman with a Cello

South African cellist Abel Selaocoe is redefining the parameters of the cello. He combines virtuosic performance with improvisation, singing and body percussion. Abel moves seamlessly across a plethora of genres and styles, from collaborations with world musicians and beatboxers, to concerto performances. But his solo shamanic performances are something else: he directs all his energy at communicating with the audience. He is both entertainer and minister, but he is also a healer, expanding the potential of his cello, and singing with a virtuosity that is never undermined by playing to the audience, gently coaxing them to sing along rather than resorting to the cliche of a hand-clapping accompaniment.

He has become a master of various pieces of digital equipment that enable him to create backing tracks--vocal, instrumental and percussive--with which he can play and sing along, as well as layering the sound by doubling voice and cello tracks. It comes close at times to being an over used gimmick, and yet, he knows just when to pull back from dependence upon the wonders of audio technology. In an instant, he will return to a masterful stroke of the cello's bow or a plaintive undulation of spine-chilling voice.

Selaocoe's resonant throat-singing is a wonder to behold, never just a display, but a way of conjuring the spirits of the ancestors he mentions in his introductions and invites into his performances. In a way that is common to so much African music, from the song of a bush village through to gospel, soul and rap. Selaocoe's show is not just superb entertainment, but also a form of teaching: his message is explicitly about love, community and healing. He brings all three of these essential qualities of humanity together in a way that leaves the audience uplifted and transformed. The wonder of Abel Selaocoe is that he can make any venue feel like a sacred gathering place. 

 

His debut album Where is Home? Hae Ke Kae on the subject of home and refuge was released in September 2022. It's dual title, in English and Sesotho, reflects the album's diverse program which draws from vibrant European and African influences: pieces inspired by South African and Tanzanian musical tradition share a space with works by J.S. Bach and Giovanni Benedetto Platti, some of which are renewed with instrumental and lyrical improvisations. The title of the album holds multifaceted significance for the Manchester-based musician: "Home is the place that empowers you; it's not only a geographical place but in people as well, where you can live a life of empowerment and not of oppression. I've learned to find my different homes through the cello." Abel Selaocoe represents Africa on the move.

Music Born of the Cold

Inuit throat singer Tanya Tagaq won the Polaris Prize in 2014 for Canada's best album of the year. Animism contained sounds never heard before in Canadian pop music: breathy throat singing, screeches, roars and other human sounds for which the English language has no names. Tagaq's music was ambiguous. She seemed a shamanic figure. 

 

Suddenly, she and other throat singers were everywhere. Indigenous artist Caroline Monnet incorporated Tagaq soundtracks into her hypnotic art videos. Some touring rock groups hired throat singers as opening acts. For a time, no television variety program was complete without a guest spot for throat singers.  

 

Tagaq may have seemed like a new and unique voice. But she had basically jazzed up a genre of Inuit music that has been performed on the land we now call Canada for thousands of years. Inuit throat singing, or katajjaq, is a distinct type of throat singing uniquely found among the Inuit. It is a form of musical performance, traditionally consisting of two women who sing duets in a close face-to-face formation with no instrumental accompaniment, in an entertaining contest to see who can outlast the other. One singer leads by setting a short rhythmic pattern, which she repeats leaving brief silent intervals between each repetition. The other singer fills in the gap with another rhythmic pattern.
 

The sounds used include voiced sounds as well as unvoiced ones, both through inhalation or exhalation. The first to run out of breath or be unable to maintain the pace of the other singer will start to laugh or simply stop and will thus be eliminated from the game. It generally lasts between one and three minutes. The winner is the singer who beats the largest number of people.
 

Originally, katajjaq was a form of entertainment among Inuit women while men were away on hunting trips, and it was regarded more as a type of vocal or breathing game in the Inuit culture rather than a form of music. Katajjiniq sound can create an impression of rhythmic and harmonious panting. Inuit throat singing can also imitate wind, water, animal sounds and other everyday sounds.
 

Notable traditional performers include Qaunak Mikkigak, Kathleen Ivaluarjuk Merritt, as well as Alacie Tullaugaq and Lucy Amarualik who perform in the katajjaq style. Several groups, including Tudjaat, The Jerry Cans, Quantum Tangle and Silla + Rise, also now blend traditional throat singing with mainstream musical genres such as pop, folk, rock and dance music.

 

Tudjaat (Madeleine Allakariallak and Phoebe Atagotaaluk) performed on the song "Rattlebone" from Robbie Robertson's 1998 album Contact from the Underworld of Red Boy. The album is composed of music inspired by Aboriginal Canadian music (including traditional Aboriginal Canadian songs and chants), as well as modern rock, trip hop, and electronica, with the various styles often integrated together in the same song.
 

To learn more, watch this video of Inuit throat-singing sisters Karin and Kathy Kettler from Canada. The sisters carry on the traditions of the elders from their mothers' village in Kangiqsualujjuaq, Nunavik, which is located in northern Quebec.

What Happens During a Shamanic Journey?

Shamanism is based on the principle that the spiritual world may be contacted through the inner senses in ecstatic trance. Basically, shamanic journeying is a way of communicating with your inner or spirit self and retrieving information. Your inner self is in constant communication with all aspects of your environment, seen and unseen. You need only journey within to find answers to your questions. You should have a question or objective in mind from the start. Shamanic journeying may be undertaken for purposes of divination, for personal healing, to meet one's power animal or spirit guide, or for any number of other reasons. After the journey, you must then interpret the meaning of your trance experience.
 

When we journey within, we are engaging the imaginal realm. Imagination is our portal to the spirit world. Internal imagery enables us to perceive and connect with the inner realms. If a shaman wants to retrieve information or a lost guardian spirit, "imagining what to look for" is the first step in achieving any result. According to C. Michael Smith, author of Jung and Shamanism in Dialogue, "The shaman's journey employs the imagination, and the use of myth as inner map gives the shaman a way of imagining non-ordinary reality, so that he or she may move about intentionally in it." By consciously interacting with the inner imagery, the shaman is able to communicate with spirit guides and power animals.
 

Communication in non-ordinary reality is characteristically archetypal, nonverbal and nonlinear in nature. The images we see during a shamanic journey have a universal, archetypical quality. Imagery from these experiences is a combination of our imagination and information conveyed to us by the spirits. Our imagination gives the journey a "container," which helps us to understand the messages we receive. It provides us with a way to understand and articulate the experience for ourselves and to others.
 

To enter a trance state and support your journey, you will need a drum or a shamanic drumming recording. Shamanic drumming is drumming for the purpose of shamanic journeying. A good shamanic drumming recording should be pulsed at around three to four beats per second. There should be a call back signal near the end of the track, followed by a short period of drumming to assist you in refocusing your awareness back to your physical body. You may also rattle, chant or sing to induce trance. There is no right or wrong way to journey. Be innovative and try different ways of journeying. Many people need to move, dance or sing their journeys. My first journeys were supported by listening to a shamanic drumming recording, but now I have much stronger journeys when I drum for myself.
 

What you will experience

Ecstatic trance is not always what many people anticipate it to be, and sometimes there may be doubt that anything at all takes place. There are, however, some key indicators that confirm a transcendent state of consciousness. Once you enter a trance state, the rhythm or sound of the drum tends to change. The drumbeat may appear to speed up or slow down, while the sound may grow louder, softer or disappear. You may experience a change in body temperature, feel energy flowing through your body, or find yourself twitching, swaying or rocking. It is not uncommon to hear sounds or voices. You may even smell specific aromas. You may see colorful patterns, symbolic images or dreamlike visions. Some people may find that they have a highly developed inner vision, while others may rely more on an inner voice of insight, or an inner feeling of certainty. Be prepared to experience ecstatic trance with any of your senses.