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Curannera

by Yaràkä

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1.
Sand’Ànna méje Sand’Ànne, Prengepèsse e Signóra grànne, Sand’Ànna méje Sand’Ànne, Prengepèsse e Signóra grànne, pe ll’amóre ca purtàste a Marìje, fàmme ‘a gràzzie ca Te cèrche ìje pe ll’amóre ca purtàste a Marìje, fàmme ‘a gràzzie ca Te cèrche mò’ ìje Sand’Ànne de l’udiènze, Mìtte rècchie e dàmme ‘a ‘dènzie, Sand’Ànne de l’udiènze, Mìtte rècchie e dàmme ‘a 'dènzie, a ‘sta fèmmene parturènde, libberele Tu da delure ardènde. a ‘sta fèmmene parturènde, libberele Tu da delure ardènde. Sand’Ànna méje, ‘a fèmmena parturènde, libberele tu da delure e turmiende.
2.
San Giuànne no ddurmé’, ca véche trè’ nnùvele de vené’! Une de àcque, une de viende, e ˈn otre de pìsseme maletíembe... Puèrtele indr’a 'nu vìche uscùre, a ddò no ppràteche nosciùna criatùre... San Giuanne ‘mberatóre, ne purtaste nuèstre Signóre, n’ù purtàste e nn’ù 'nnucìste, làmbe e truéne ne sparàste. Puèrtele fóre!Puèrtele fóre! ‘Ddò no stéje àneme de criatùre. Sanda Bbàrbere ‘mmìnze a lle càmbe, ca no ttìme nè truéne e nnè llàmbe, pìnze a mméje e a ttútte quànde, Pàdre, fìgghie e Spìrete Sande.
3.
Fronni d'alia, ttaccati li triccia
Fronni d'alia, ttaccati li tri(cci)
ca lu tu' patri t'a da marità
ca lu tu' patri t'a da marità. "Ah papa, papi, aj me m'marità "Ah papa, papi, aj me m'maritajə dimmi to' a ci mi vo'j dà Ai dimmi to' a ci mi vo'j dà A cuntu Maggi t'haj a pigghià A cuntu Maggi t'haj a pigghià "La primma vota j' l'agghià jabbà!" "La primma vota j' l'agghi'à jabbà!"
4.
Aueli comu si cogghiunu le alíe Si cogghiunu a unu a unu pi dispiettu ti lu patrunu. Aueli comu si cogghiunu l’alíe Cu la ponta ti li mani e lu pensiero n’tra lu panaru. Aueli e shte sproia bueno l’amore mia  shte sproia alla rimonna e lu diaulu cu lu sbonna. Aueli comu si cogghiunu l’alíe si cogghiunu a quattru a quattru e allu patrunu lu cori li scatta.
5.
‘U mànde e lle spìne …Spìne, spìne de Marìje,
‘u sóle quèdda matìne, no’nge stáve ‘mminze a’ vìje.
Ha tremeláte e ha cchiangiùte, àcque de sànghe ha scennùte.
E cce l’ha tremendùte, ha rrumàste cìtte e mmùte! 'U venerdìja sànde, ‘A Madònne se pusóje ‘u mànde, 'A Madònne se pusóje 'u mànde, no ttenéve cu cce scére, e sóla se ne partìje, e sóla se ne partìje. Cammenòje e cammenòje, San Pètre'nnànze se truvòje - Cè jè Marì’, ca sèmbre chiànge? - Hàgghie pèrse ‘u fìgghie mìje! - Tu l’hè pèrse, ìje l’hàgghie acchiáte, và’ indre a ccáse de Peláte! Tùppe tùppe... - Ci éte a’ pòrte? - Ìje sò' Marìje 'a sbenduráte! - Mamma méje, no ppòzze aprére, ca le giudéje m’hònne allijáte!
6.
‘U càvete ca vušche, ‘u mále destrùgge Affàscene ca vè’ p’a vìje, v’a jàcchie a Ccrìste e Marìje, allundáne ‘a mascìje stà’ lundáne da suse a ttéje. Ca jè ccàrna vattesciáte,ma l’hònne affascenáte, vattesciáte e cresemáte, a nnóme de Ddije e d’a Sandìssema Trenetáde. ‘U càvete ca vušche, ‘u mále destrùgge Affàscene ca véje p’a vìje, v’a jàcchie a Ccrìste e Marìje, allundáne ‘a mascìje, stà lundáne da suse a tìje. ‘U càvete ca vušche ‘u mále destrùgge. Ca jè ccàrna vattesciáte, ma l’hònne affascenáte, vattesciáte e cresemáte, a nnóme de Ddije e d’a Sandìssema Trenetáde. ‘U càvete ca vùšche, ‘u mále destrùgge. Malesànghe no trasè’ ‘mbàcce a mmè’ no tt’accustà’, nè dde ggiùrne nè de nòtte, mànghe a ppùnde da mije mòrte. E vattìnne malesànghe, te ste ccàcce ‘u Spìrete Sànde e vattìnne malacumbagnìe, te stè ccàcce Sand’Ànne e Marìje. ‘U càvete ca vùšche, ‘u mále destrùgge. Còndre ‘u malecànde e còndre ‘a mascije, uègghie sànde, uègghie d’alìje. Uègghie de jìndre e uègghie de fóre, ògne mmále, se ne vóle.
7.
Draunara
 02:28
Menzu lu mari c’è un sirpenti, c’havi la cuda c’havi la cuda Menzu lu mari c’è un sirpenti, c’havi la cuda la testa e li denti E pi lu nomu di Diu Onniputenti, ti tagghiu la cuda ti tagghiu la cuda e pi lu nomu di Diu Onniputenti, ti tagghiu la cuda, la testa, li denti Lunniri è santu, Martiri è santu, Miercuri è santu, joviri è santu, Vennari è santu, Sabatu è santu, la Duminica di Pasqua, sta cura a mmari casca Menzu lu mari c’è un sirpenti, c’havi la cuda c’havi la cuda Menzu lu mari c’è un sirpenti, c’havi la cuda la testa e li denti E pi lu nomu di Diu Onniputenti, ti tagghiu la cuda ti tagghiu la cuda e pi lu nomu di Diu Onniputenti, ti tagghiu la cuda, la testa, li denti Putenza di lu Patri, Sapienza di lu Figghiu, Virtù di lu Spiritu Santu, tagghiti cura di ogni cantu! Lu patri è putenti, lu figghiu è mputenti, e pi lu nnomu di Maria sta cura tagghiata sia
8.
Chiuviti 03:27
Signuruzzu chiuviti chiuviti Ca l’arburicchi su morti di siti Mannatini una bona, senza lampi e senza trona. Signuruzzu ‘un ni castiati, ca lu panuzzu ni livati. Ca si vui nun la mannati, simu puveri e scunzulati Nostra santa Rosalia, acqua voli la tumminia Mannatila prestu a cu chissia avanti ci sona l’avi Maria Paparudă, rudă, Sai în sus și udă, Udă cu cofița Ca să crească vița. Santu Giorgiu e Santu Lé preia Gesu e a da Maré Chi l’acqua ni mannassi a tutto u munnu arrifriscassi. Ca si vui nun la mannati simu puveri e scunzulati. Lu cielu è firmatu cu li chiavi d’argentu, lu sacramentu l’acqua ni dá.

about

“The Curannera (Curannérə in Tarantino dialect), once considered by the commoner populace to be a healer, was a woman of the people who practiced folk or traditional medicine able to cure anything from sore throats to headaches, to set dislocations, and to regulate any irregularities in the life stages of a woman. Through a variety of methods, often simultaneously and quite frequently she would turn to natural science by employing herbs, stones, and amulets. The Curannera used elements of nature in ritualistic practices to soothe the healing of the soul and spirit, for this reason, she is an inspiring muse for Yarákä. “She represents for us the perfect bridge between heaven and earth and seemingly distant cultures’’ as Gianni Sciambarruto explains while revealing the research and writing path the Tarantino trio delved into and took on in their new recording project to be released on Friday, April 28th for the Zero Nove Nove record label.
Yarákä’s repertoire is steeped in rituals: each song recounts the exorcism of evil from the soul or of a fear that blocks the flow of energy, finding healing through an ancestral song, as happens in other southern traditions in America. The importance of the "Curandera", a figure who has learned to take care of herself and others, highlights the connection that exists with the shamanic world where the figure of a woman is also present. She is often of Andean origin and serves the same purpose: a presence who lives in contact with the earth and respects the forces of nature, which in turn respect her in her integrity of spirit.
Eight songs including original compositions and some from the tradition re-arranged. The musical journey of Yarákä winds its way throughout all of Southern Italy starting from the old city of Taranto, the backdrop to the storytelling of the ensemble's origins and research work carried out with the intention of rediscovering and uplifting the traditions of the past. A journey that departs from one's own land, which uses invocation, or a call or summons as an anthropological phenomenon is something, in fact, which fascinated the trio, leading them to dig into the primordial to find the junction point between primordial cultures and ethnic groups. Taranto, like all seaside cities, is historically a meeting point between distant places. Through their music, Yarákä wishes to pay homage to the long history of the city founded by the Spartans, and to the significant role it played during the Magna Grecia period. The rediscovery of the Tarantino dialect, which inherently possesses a unique musical rhythmicity, represents the backbone of the ensemble and the uniqueness of their journey, as well as a tool to spread the ideals and the millenary history of the City of the two seas in a genuine fashion.
Yarákä thereby expresses a strong attachment to those ancient traditions of which traces of them risk being lost over time. They are the spokespersons for the sensitivity awakening process of the human soul. “In a historical period in which - continues Virginia Pavone - many values are increasingly crumbling, it is difficult to love oneself; by practicing love towards others and towards life, one understands exactly what love is and how to be able to love to heal from the wounds that each of us carries within, by healing them, as the Curannera taught us”.
For their research, Yaràkä tapped into bibliographic collections of a historical-critical etymological type and into an oral investigation to obtain documents relating to the ritualistic uses and customs of the past. “Coming from small townships, – says Simone Carrino – we as Yarákä place a great deal of importance on the values of “minimalist or pared down” ways of living found in communities that are predominantly farming where music accompanied, and marked, moments of a life lived in close contact with nature. Our research, therefore, also becomes a sort of internalization of this world, which spoke in simple expressions, so that we may hand it back to ours, in customized, tailored clothing that is not, however, misshapen”.

credits

released April 28, 2023

Gianni Sciambarruto: berimbao, guitar, saz, doromb, voice

Virginia Pavone: voice, harmonic bark flute, shamanic tambourine

Simone Carrino: tambourine, riq, daf, kanjira, troccola, voice

Professor Anna Vozza: narrating voice in “Tuppe tuppe”

Cristina Ciura: violin
Sabrina Di Maggio: violin

Arianna Latartara: viola

Mirko Sciambarruto: cello

Lyrics: traditional Tarantino, Lucano, Sicilian, and Romanian repertoire
Music and arrangements: Yaràkä

Recorded, mixed and mastered by Mimmo Galloppa at Perfect Waves Studio

Photo: Valentina Pavone
Bodypainting: Alessandro Matassa
Artwork: Giulio Rugge

Digital distribution: Believe
Physical distribution: Self (Italy), Xango Music (Belgium, Netherlands, Luxembourg)

Produced by Zero Nove Nove
www.zeronovenove.com

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Yaràkä Taranto, Italy

Yarákä è un progetto attento ad esaltare la componente multietnica che funge da catalizzatore e permette di sperimentare contaminazioni con le sonorità Mediterranee. L’ensemble è formato da Gianni Sciambarruto, Virginia Pavone e Simone Carrino, musicisti tarantini che ricercano per esprimere una identità personale, per riscoprire le tradizioni con un'apertura verso la modernità e la contaminazione ... more

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