Stirring Up
Heat

Didá Banda Feminina is out. It is the first CD by a band called just that: Didá Banda Feminina. This is another musical wonder from Bahia. The all-female band takes its name from a Yoruba term meaning creation. The new group—the brainchild of Neguinho do Samba, the creator of samba reggae—bursts with creativity and power.

Kirsten Weinoldt

The summer season of Salvador, in the state of Bahia, fertile soil of Brazilian music, has produced a new yet, some would say, inevitable germination—musical groups made up of women, such as As Meninas (The Girls), Dengo de Mulher (Coyness of Woman), and Didá Banda Feminina. These groups take advantage of the great selection of talent available in this land rich with musical tradition from Dorival Caymmi to Caetano Veloso and Gilberto Gil, and on to Olodum and Carlinhos Brown. Growing up in Bahia must indeed feel like a call to create.

This author happened to be in Salvador when a small ad appeared in A Tarde, the Soteropolitano (from Salvador) daily newspaper. It announced the launching of the first CD of Didá Banda Feminina, a group with which I was already familiar from their work with Caetano Veloso's Tieta do Agreste movie score. I had also on another occasion seen them perform outside the restaurant/cultural complex Solar do Unhão. The ad mentioned that there would be a special participation by Veloso and Daniela Mercury. This was scheduled for the evening of Festa de Iemanjá, the goddess of the sea, and promised the appearances of 30 new, young goddesses. The party, and I was sure it would be just that, was to take place in the centro histórico, Pelourinho.

Being someone who doesn't turn down an opportunity to see Caetano Veloso, I headed for the historic district and found the square in front of São Francisco Church fenced off. I bought my ticket for $15, which included the CD, and headed inside. I got to talking to a cameraman, Judson, whose enthusiasm for the band was clear. He introduced me to Neguinho do Samba, the leader of the band, and a man of no small reputation. When he went off to his press conference, Judson proceeded to tell me with much emotion that some of the girls in the band are former street children.

The name of the group refers to a Yoruba expression that means power of creation or generation. And indeed, the band bursts with creativity as well as power. Many of the young women appear on stage as well as on the CD with masks—muzzles. This makes reference to the legendary slave, Anastácia, a woman who resisted all the impositions of a prejudiced society. The idea of using Anastácia as a symbol emerged during a march that took place on the International Day of the Woman in 1994 in Pelourinho, Salvador.

Each of the women in the march represented a great woman of history such as Indira Gandhi and Irmã Dulce, who are recognized for great feats. Irmã Dulce was the beloved Brazilian nun for whom the process of beatification is being petitioned by many faithful who can testify to her miracles. The figure of Anastácia attracted much attention and sparked the interest of participants as well as spectators as to who she was. In her life, Anastácia was very beautiful and consequently the object of envy, prejudice, and sexual abuse. She was a peace loving person who alleviated the suffering of others. She was muzzled for speaking openly of her desires, but even after that, she continued to perform miracles. Her muzzle was then removed. But she was ill and did not have much time for her good deeds. After developing gangrene, she died. I personally wish I had known about that beautiful symbolism on February 2^nd in front of the church.

As Neguinho do Samba says: "Bahia is a cauldron where everything is created. In every ghetto, every alley you see a musician—a poet. Bahia is a catalyst for this. The music is a natural result. We have here an independent market to a certain point. The people sing everything and easily accept the new. After Didá emerged, several other women's musical groups appeared: De Batom, Batom Lilás, Arte de Saia. They do not, like we, make samba reggae. They play pagode, which is very much in fashion. But they are very good."

Neguinho explains that this is neither a religious nor a feminist act. For this man, the creator of samba-reggae, it is the culmination of a dream of his for the last 10 years to create a feminine group. Not always an easy task, he managed to keep the idea alive that women, too, can play drums and that a feminine percussion group would fit like a glove on the rhythmic, national scene.

Neguinho made three attempts in the past decade to fulfill his dream. This current project has been in the works for four years. "This time it's a go," says Neguinho. He is betting on the maturity of his pupils, most of them students born in the outskirts of Pelourinho and grown up hearing the drums of Olodum. The "godparents" of Didá are Baiano artists Caetano Veloso and Daniela Mercury who also participate on the CD.

Daniela Mercury interprets "Barrela," a song in which Neguinho pours his heart out in reverence to his own mother. Caetano sings a delightful axé version of his classic "Tigresa." At the Carnaval, just past, the band paid tribute to Caetano, who has been invaluable to the band. On the day of the launching Neguinho was heard saying: "When we honor him, it will be small in comparison to what he has done for us."

Neguinho explained that he draws on the temperament and talent of every girl and young woman, some 30 in all, ranging in age from 14 to 17. I was surprised to hear that among the enthusiastic women are two Argentines and one Swiss who bring their own musical tradition with them and help emphasize the strength of togetherness through artistic expression.

The majority of the songs come from the heart and soul of Neguinho, and the album is permeated with exaltation at the beauty of Bahia. But even with the climate of Carnaval, there is still room for commitment to racial issues—one of the hallmarks of the group. The song "Ódio Vazio" (Empty Hatred) speaks of the struggle in which Zumbi (a slave warrior and hero) and Malcolm X played their leading roles.

This first CD of Didá Banda Feminina is proof that the realm of axé music does not live solely on obvious rhymes and predictable sounds. Didá produce an unorthodox mixture of sounds, thus extending the rhythmic and percussive attributes which characterize the style. The arrangements are a mix of samba de roda, typical of the recôncavo of Bahia, and incorporate elements of rock, uniting African drums, electric guitars, keyboard, flute, and saxophone. In addition to being the musical leader of Didá, Neguinho is mentor and spiritual guide for the girls. He brings with him his rich experience of the years with Olodum. In fact, many critics have already dubbed Didá the "Feminine Olodum."

Didá Banda Feminina is not Neguinho's only creation. Escola de Música Didá is another. In 1988, after participating on an album with Paul Simon, Neguinho do Samba gave up an imported car to swap a large house in Pelourinho. The beginning was difficult, partially because of public attitude. After all, "women cannot devote time to a band, since they have to straighten out the house and care for the family."

Currently, the school has some 200 students, men and women, who take classes in string instruments, woodwinds, keyboard, percussion, drums, composition, Afro and flamenco dancing, theater, capoeira, and English. The students pay a monthly fee of $20, sadly insufficient to maintain the school and salary of the teachers. Neguinho completes the budget with the income he receives from his copyrighted songs. So far, he has not succeeded in securing a permanent support, and private sources have not yet discovered his worthwhile efforts. No doubt, the CD will spread the word of the good work coming from Escola de Música Didá as well as the infectious sounds.

As I was getting ready to end my trip to Brazil, Didá Banda Feminina was preparing for its first national tour.

Kirsten Weinoldt was born in Denmark and came to the U.S. in 1969. She fell in love with Brazil after seeing Black Orpheus many years ago and has lived immersed in Brazilian culture ever since. E-mail: kwracing@erols.com

Convite

Invitation

Neguinho do Samba

Venha meu amor Venha pra Didá Com seu jeito lindo eu sei Que vou te amar, te amar, te amar, te amar Garoto! Quando olho nos seus olhos Vejo a felicidade Quando olho pra você Quero tanto lhe ter Sempre do meu lado Dividindo meus abraços Meus carinhos só com você Venha meu amor Penso a noite inteira em você Penso a noite inteira em seu calor Quando viajo saudades trago Saudade sinto Se com você não falo

Come my love Come to Didá With your winning ways I know I'll love you, love you, love you, love you Boy! When I look into your eyes I see happiness When I look at you I want so much to have you Always at my side Sharing my embraces, My affections only with you Come my love All night I think of you Think all night of your heat On my journeys I take my longing with me Longing is what I feel If I don't speak with you

 

Didá de Salvador

Didá from Salvador

Aroldo "Me Trate Bem",   Neguinho do Samba

A Didá é rainha do sol Deusa negra uma força maior Que encanta esta terra tão linda Oh! Bahia tão querida Pelourinho, lá não tem distinção Branco e negro são todos irmãos E a mistura das raças defende… …essa miscigenação Eu vou/Eu vou Vou dançar lá no Pelô Eu vou/Eu vou Com a Didá de Salvador A Didá nasceu em um lugar abençoado Lugar de um povo honrado Que viveu a escravidão Ali cresceu Com muita garra e muita luta Hoje o povo todo escuta A Didá que é tradição Vieram os brancos e aos negros se juntaram E se conscientizaram Que todos nós somos irmãos Eu vou/Eu vou Vou dançar lá no Pelô Eu vou/Eu vou Com a Didá de Salvador Tem Jamaica, América e Japão Tem São Paulo e Rio de Janeiro Tem gente do mundo inteiro Eu vou/Eu vou Vou dançar lá no Pelô

Didá is queen of the sun Black goddess—a major force Who enchants this land so beautiful Oh, Bahia so dear Pelourinho, there is no distinction there White and black are all brothers And the mixture of races defends …that interbreeding I'm going, I'm going I'm going to dance in Pelô I'm going, I'm going With Didá from Salvador Didá was born in a blessed place A place belonging to an honest people Which lived through slavery Grew up there With much courage and much struggle Today all the people listen To Didá which is tradition The whites came and joined with the blacks And they were aware That we are all brothers I'm going, I'm going I'm going to dance in Pelô I'm going, I'm going With Didá of Salvador There's Jamaica, America, and Japan There's São Paulo and Rio de Janeiro There are people from the whole world I'm going, I'm going I'm going to dance in Pelô