More Mlimani!

What better to liven up a slow Thursday morning than another dose of Muziki wa Dansi, courtesy of Tanzania's DDC Milmani Park Orchestra? The usual caveats apply to this Flatim Records/Ahadi cassette of Sitokubali Kuwa Mtumwa (AHD(MC)6024): Red hot music, lo-fi sound. Enjoy!

DDC Mlimani Park Orchestra - Sitokubali Kuwa Mtumwa

DDC Mlimani Park Orchestra - Ukali wa Nyuki

DDC Mlimani Park Orchestra - Safia

DDC Mlimani Park Orchestra - Naomi

DDC Mlimani Park Orchestra - Epuka Jambo Lisilokuhusu No. 2

DDC Mlimani Park Orchestra - Naomba Tuaminiane

Download Sitokubali Kuwa Mtumwa as a zipped file here. More Mlimani songs are available as streaming audio here.

That Old-Time Jùjú Music

Like a lot of people, I got into Nigerian jùjú music in 1982 when King Sunny Adé hit the international scene. In short order Ebenezer Obey, Dele Abiodun and Segun Adewale were introduced to world audiences, with varying degrees of success. Before them, though, I.K. Dairo was the true king of jùjú .

Isaiah Kehinde Dairo (b. January 6, 1931), the son of a carpenter, performed with many of the greats of the Ibadan jùjú scene while working days in a variety of odd jobs. He launched his first professional group, the Morning Star Orchestra, in 1954, changing their name to the Blue Spots in the early '60s. Dairo introduced the accordion to jùjú music and was responsible for many of the innovations, including Latin American and Christian choral influences and the use of various dialects, that are hallmarks of the mature jùjú style.

Dairo and the Blue Spots went into eclipse during the '70s with the ascension of younger stars, but made a comeback in the '80s, achieving international recognition with several CD reissues and new recordings. Ma F'owuro Sere (Ibukun Orisun Iye MOLPS 112, 1987), presented here, is an excellent example of I.K. Dairo's late style (I apologize for a bit of unfortunate "wow" on Side 1, apparently caused by a spindle hole that is slightly off-center).

Dairo died February 7, 1996 of renal failure. His wake-keeping, beginning on April 15, went on for five days and was attended by tens of thousands. In addition all Nigerian musicians refrained from performing during that time and Radio Nigeria played nothing but his music. Truly a fitting tribute to a giant of Nigerian music!

I.K. Dairo & his Blue Spots Band - Ise Aje Ma Le/Eniyan Boni Lara/Ore Mura

I.K. Dairo & his Blue Spots Band - Ba Wa Segun Ota a Mbere/Olorun Oba Kan Na La Npe/Ka Wo Ehin Wo/E Ma F'etu Sere/Ija O Yewa

Download Ma F'owuro Sere as a zipped file here. Information for this post was derived from the liner notes of two excellent recordings, Definitive Dairo (Xenophile XENO 4045, 1997) and I Remember (Music of the World CDC-212, 1991), as well as Christopher Waterman's definitive Jùjú: A Social History and Ethnography of an African Popular Music (University of Chicago Press, 1990). These are all available for purchase or download (just click on the links)!

The School of Verckys

Note: This post was updated and corrected on July 3, 2012.

The rambunctious saxophone stylings of Kiamwuangana Mateta "Verckys" are a hallmark of many of the 1960s recordings of Congo's great Orchestre OK Jazz. Bandleader Luambo Makiadi Franco is said to have much valued his improvisational style and invocations of American-style R&B, a counterpoint to the rest of the band's more sedate sound.Verckys attempted a mutiny in 1968 while Franco was away in Europe, enticing several of the band members to join him in forming a new orchestra. When Franco returned he was able to convince most of the defectors to come back, but Verckys, unrepentant, launched Orchestre Vévé in 1969. He later managed the careers of up-and-coming bands like Les Grands Maquisards, Bella-Bella, Lipua-Lipua and Empire Bakuba. There was a distinct Verckys sound or "school" exemplified by these groups, which was influential across Africa as I discuss in this post..

By the early 1980s Verckys had established himself as an emperor of the Zaïrean music scene to rival Franco himself, with his own recording studio, record label, nightclub, pressing facility and a stable of the hottest bands in Kinshasa, including various Zaïko Langa-Langa offshoots and Victoria Eleison.

The 45s I offer here were borrowed from various friends and dubbed onto 10" tape reels back in the '80s. Several years ago I digitized them, along with a number of other recordings in my library. Unfortunately I didn't think to photocopy the labels, but I copied the recording information from them. These were all pressed in the mid-'70s in Kenya.

"Lukani" (Editions Vévé VV213), composed by Tusevo Nejos and released in 1975, elicits warm feelings of nostalgia across Africa, as typified by these comments on YouTube: ". . .:Brings back childhood memories growing up in eastern Nigeria then. Quite fun listening to my elder ones singing along as the music is being played on the popular IBS radio station. Oh Africa, home of good and undiluted music." ". . . Reminds me of the Kampala of the 1970's, when Idi Amin ruled supreme. Remember those bell-bottoms, eh?":

Orchestre Vévé - Lukani Pts 1 & 2

The LP Les Grands Succes de Editions Veve (Sonafric SAS 50039, 1977) features another version of "Engunduka" by Orchestre Engunduka. I'd give the edge, though, to Vévé's interpretation of Sax Matalanza's song (Editions Vévé VV-234-N), which starts out somewhat restrained but quickly succumbs to frenzied guitars and some truly insane sax work:

Orchestre Vévé Internationale - Engunduka Pts 1 & 2

According to Mboka Mosika, Orchestre Kiam was founded in 1974 by Muzola Ngunga. In appreciation for the band's sponsor Kiamwuangana Verckys, who provided its musical instruments, he proposed to name it "Kiam." Orchestre Kiam lacked the distinctive horn section of Vévé and had a radically different style. "Kamiki" (Editions Vévé VV218), which Ngunga composed, was a big hit in 1975. Here the stripped-down guitar sound, scattershot percussion and frantic vocals bring to mind the sound of Orchestre Stukas du Zaïre, a contemporary aggregation:

Orchestre Kiam - Kamiki Pts 1 & 2

Orchestre Bella-Bella was founded in 1969 by the Soki brothers, Emilie Diazenza and Maxime Vangu. When they hooked up with Verckys and his label Editions Vévé this caused a fair amount of disagreement within the band, leading to the departure of a number of members in 1972. The result, though, was the accession to Bella-Bella of several musicians who were to become leading lights of the Kinshasa music scene, including Malembu Tshibau, Shaba Kahamba, Pepe Kalle and Nyboma Mwan'dido. Dissension continued, however, and Emile left to form his own short-lived group, Bella Mambo, only to rejoin a few months later. By 1973, feeling ripped off, the brothers left Editions Vévé, taking the Bella-Bella name but leaving behind their musical instruments, which were owned by Verckys, and a number of musicians including Pepe Kalle and Nyboma, who became the foundation for a new band, Orchestre Lipua-Lipua.

The two Bella-Bella songs here, "Pambi Ndoni" (Bilanga Bl 001) and "Nene"(Editions FrancAfrique EFA 08), were both written by Soki Vangu around 1975 after the break with Verckys. The late '70s were the peak of Bella-Bella's influence, and the group waxed numerous classics including "Tika Ngai Mobali," "Houleux-Houleux" and "Zing Zong." In 1977 Soki Diazenza apparently suffered a nervous breakdown. It was all downhill for Bella-Bella from that point and by 1981 it had effectively disappeared.

Orchestre Bella-Bella - Pambi Ndoni Pts 1 & 2

Orchestre Bella-Bella - Nene Pts 1 & 2

As recounted above, Orchestre Lipua-Lipua was formed by the musicians who stayed with Editions Vévé after the departure of Bella-Bella in 1973. It too suffered its share of defections, notably that of Pepe Kallé, but soon recruited a number of talented musicians, notably rhythm guitarist Vata Mombassa, who became leader with the departure of Nyboma Mwan'dido and several others in 1975 to found Orchestre Les Kamalé. He is responsible for the next two tracks, "Bondo" (ASL ASL 7-2109) and "Lossa" (Editions Vévé VV198):

Orchestre Lipua-Lipua - Bondo Pts 1 & 2

Orchestre Lipua-Lipua - Lossa Pts 1 & 2

Lipua-Lipua winds things up with Tedia Wamu Mbakidi's scorcher "Temperature" (Editions Vévé VV 228N) from 1977. Nzaya Nzayadio's vocals and Santana Mongoley's lead guitar really make this one a standout. Lipua-Lipua would continue on for several years until sputtering out around 1984. Vata Mombassa pursued a solo career, ending up in Abidjan, Ivory Coast where he remains to this day.

Orchestre Lipua-Lipua - Temperature Pts 1 & 2

Download the songs in this post as a zipped file here. For more information on Verckys and his label Editions Vévé, see Alistair Johnston's discography here. The liner notes of Vintage Verckys (Retroafric RETRO 15CD, 2001) were very helpful in researching this post; in addition the blog Classic Ambiance: Franco and Pepe Kalle Flashback is highly recommended. African Rock: The Pop Music of a Continent by Chris Stapleton and Chris May (Obelisk/Dutton, 1990), Congo Colossus: The Life and Legacy of Franco & OK Jazz by Graeme Ewens (Buku Press, 1994) and Rumba on the River by Gary Stewart (Verso, 2004) are all excellent reference books. All of these may be purchased or downloaded by clicking on the links.

Birth of a Nation

If you've been around here a while you'll know that I have a major obsession with the 1967-70 war in Nigeria, when the Eastern Region of that country left to establish the independent nation of Biafra. It was a valiant struggle, but the nascent Republic went down to defeat on January 15, 1970. I suspect not everyone shares my interest, but some do, and for them I'm posting another entry in Likembe's Biafra archive - the hard-to-find LP Biafra: Birth of a Nation (Lyntone LYN 1684), issued by the Biafra Choral Society in London in 1968. This was kindly provided by Craig Taylor, and I thank him for it.

Birth of a Nation is propaganda, and I don't mean this in a pejorative sense. It was issued by the Biafran government in an effort to influence public opinion in the outside world, especially the United Kingdom, main supporter of the Federal Government in Lagos against the secessionists. In 1968, when it was released, the Biafran cause had already for all intents and purposes been lost, although this wouldn't be apparent for some time. Still, it's of considerable interest not only to historians but musically, as it contains some nice highlife tunes. Listened to in sequence the album sounds like something recorded off a shortwave radio broadcast in the wee hours of the morning, history in the making.

On January 15, 1966, Nigeria's First Republic came to an end when Prime Minister Abubakar Tafawa Balewa, Northern Premier Amadou Bello and Western Premier Samuel Akintola were overthrown and executed in a military coup. A counter-coup led by Major-General Aguiye-Ironsi, an Igbo from the Eastern Region, managed to re-establish order, but his military government lacked legitimacy in the eyes of many Northerners, who saw it as Igbo-dominated. On July 29 a coup led by Northern officers led to the deaths of hundreds of Eastern officers as well as Ironsi himself, sparking a series of bloody events. In September and October of 1966 Northern Nigeria was swept by a series of pogroms targeting Easterners, leading to the panicky exodus of more than a million people to their ancestral homes.

In a last-ditch effort to save Nigerian unity, a meeting was held in Aburi, Ghana January 4-5, 1967 between leaders of the Federal government in Lagos and a delegation from the Eastern Region led by Lt. Col. Chukwuemeka Odumegwu Ojukwu. The resulting Accord provided for restructuring Nigeria on a looser confederal basis, but soon became a dead letter as there was no unanimity regarding its interpretation:

The Aburi Declaration

An Efik song:

The Canaan Brothers - Ukaridem (Independence)

The Eastern Region of Nigeria declared its independence as the sovereign state of Biafra on May 30, 1967. It  was recognized diplomatically by only five countries: Gabon, Ivory Coast, Tanzania, Zambia and Haiti. In addition it received varying levels of support from Portugal, France, China, South Africa and Israel. Britain and the Soviet Union were solidly on the Federal side, while the U.S. was officially "neutral" but tacitly supported Nigeria:

The Rev. Edmund Ilogu - Declaration of Independence

Biafra's national anthem, "Land of the Rising Sun," is based on the "Finlandia" hymn by Sibelius. The first verse is as follows:

Land of the rising sun, we love and cherish,
Beloved homeland of our brave heroes;
We must defend our lives or we shall perish,
We shall protect our hearts from all our foes;
But if the price is death for all we hold dear,
Then let us die without a shred of fear.

Land of the Rising Sun (Biafra National Anthem)

The Rev. G.E. Igwe - Prayer

Rex Lawsons's Kalabari-language "Ojukwu Imiete, Biafra Bolate" was the subject of several previous posts and some speculation. Uchenna Ikonne has unearthed a copy of this subversive song as a 45 (Nigerphone NX 412, left), ostensibly pressed in Nigeria, of all places! It has also been released under the titles "Odumegwu Ojukwu (Hail Biafra)" and "God Bless Colonel Ojukwu":

Cardinal Rex Jim Lawson and his Biafra Republicans Band - Ojukwu Imiete, Biafra Bolate (Ojukwu Thank You, Biafra has Come to Stay)

In this speech Ojukwu levels a number of accusations against Nigerian head of state Yakubu Gowon, most of which are exaggerated or untrue. Gowon apparently played no role in the July 1966 coup that overthrew Ironsi, nor did he "plot" the pogroms of September and October 1966. There is no doubt that the war against Biafra led to a horrendous loss of lives (over a million by conservative estimates) but as to whether it constituted genocide I refer interested parties to this Wikipedia article:

H.E. Lt. Col. Chukwuemeka Odumegwu Ojukwu - The War of Genocide

British Attitude to Nigeria/Biafra War

An Igbo song:

Abraham Onyenobia - Chukwu Zoba Anyi (God Save Us)

At Independence, approximately 40% of the population of Biafra was composed of non-Igbo "Eastern Minorites," Ijaws, Efiks and others. Fearing "Igbo domination," many of these were ambivalent about secession or even actively supported the Federal cause. However, members of minority groups were represented in the Biafran government throughout the war:

Ika Bassey - The Case of the Minorities in Biafra

H.E. Lt. Col. Chukwuemeka Odumegwu Ojukwu - Launching of the Biafran Currency and Postage Stamps

I.S. Kogbara - Excerpt from H.E.'s Address to Special Consultative Assembly, Addis Ababa

Download Biafra: Birth of a Nation as a zipped file, including liner notes, here.

Real Rumbira Sounds

A major force in the Zimbabwe music scene of the 1980s, the Real Sounds of Africa were in fact founded by a group of Congolese musicians in Zambia in 1975. Moving to Zimbabwe (then Rhodesia under the white-minority government of Ian Smith) in 1978, they became an immediate sensation, releasing their first LP, Harare (Zimbabwe ZML 1015), in 1984.

The foremost Congolese-origin band in Zimbabwe, the Real Sounds forged a unique blend of rumba music and indigenous sounds that they called rumbira. Success followed upon success, and in 1986 the group toured Europe, releasing two albums in the UK, Wende Zako (Cooking Vinyl COOK 004, 1987), and Seven Miles High (Big Records BIG 1, 1989).

I don't know what has become of the Real Sounds, but their music, especially their football songs, continues to be popular to this day.  Enjoy Harare!

The Real Sounds - Kapinga

The Real Sounds - Ozweli Ngai Mbanda

The Real Sounds - Baninga

The Real Sounds - Harare

The Real Sounds - Chamunorwa

The Real Sounds - Dynamos Versus Caps (0-0)

Download Harare as a zipped file here.

DDC Mlimani - Nelson Mandela

The subject of many musical accolades over the years, South African liberation fighter (and President from 1994-99) Nelson Mandela receives his due in this cassette (Ahadi/Flatim MSKCAS 512) by Tanzania's immortal DDC Mlimani Park Orchestra. It was released around 1994 but I suspect the material was recorded a few years earlier in the Radio Tanzania studios.

I don't have much to say about this one save that it combines the usual sweet vocals, expert finger-picking and red-hot horns of classic Muziki wa Dansi with the poor recording quality that is the hallmark of most of these Flatim Records releases, usually made from second- and third-generation dubs of the original masters. I am pleased to announce, however (and thanks to Zim Bida for making me aware of it) that a project is underway to digitize and preserve for posterity more than 100,000 hours of recordings like this in the Radio Tanzania archives. You can go to the website of the Tanzania Heritage Project here, listen to some recordings here, and pledge your financial support here. Plans are to release a compilation CD and make a documentary film of the project.

Enjoy Nelson Mandela!

DDC Mlimani Park Orchestra - Nelson Mandela

DDC Mlimani Park Orchestra - Tumetoka Mbali

DDC Mlimani Park Orchestra - Utamaduni

DDC Mlimani Park Orchestra - Kauli Yako Nimeisikia

DDC Mlimani Park Orchestra - Maneno Maneno Ya Nini

DDC Mlimani Park Orchestra - Kupenda Sio Ndoto

Download Nelson Mandela as a zipped file here.

Rest in Peace Jerry Hansen

Jerry Hansen, founder of Ghana's influential Ramblers International Dance Band, passed away in Accra Saturday, April 7th. He was 85. Besides leading the band and composing many of its hit songs, Hansen was a founding member and President of the Musicians Union of Ghana

The Ramblers, the last of Ghana's great "danceband highlife" orchestras, were founded in 1961 when Hansen left King Bruce's Black Beats. Their innovative sounds held them in good stead through the political upheavals of the 1970s and ínto the '80s when the band finally expired thanks to changing tastes and poor economic conditions.

Jerry Hansen was one of the last giants of the classic highlife sound and will be sorely missed. Remember him while listening to Ramblers International (Decca WAPS 334), an album from 1976:

Ramblers International - Akwanuma Hiani

Ramblers International - Dear Si Abotar

Ramblers International - Megye Wo

Ramblers International - Inemesti

Ramblers International - Maye Maye

Ramblers International - Mbre Ofiong

Ramblers International - Awusa Dzi Mi

Ramblers International - Esa Ni Otse Ohie

Ramblers International - Dodzi

Ramblers International - Ao Danye

Ramblers International - Highlife Medley

Download Ramblers International as a zipped file here.

The Alasa of Ibadanland

To an outsider, Lanrewaju Adepoju's Èwì would seem to be just another one of the many Yoruba percussion styles that are so popular in the southwestern corner of Nigeria: Fújì, Wákà, Àpàlà and the like. I've come to find out that èwì, properly understood, is not "music" at all but a chanted form of epic poetry, and that Adepoju is considered one of its greatest practitioners.

This by way of a fascinating essay, "Lanrewaju Adepoju and the Making of Modern Yoruba Poetry," by Oyeniyi Okunoye, which you can read in its entirety here. Okunoye marks the development of modern  èwì  around the time of Independence in 1960 and the broadcast of poetry in Western Nigeria. In 1964 Adepoju, who is proud of his status as a "self-made man" despite his lack of a formal education, began reading his poetry on Tiwa n Tiwa, a program on the Western Nigeria Broadcast Service in Ibadan, and went on to produce such programs as Kaaaro o o Jiire? ("Good Morning"), Barika ("Blessing/Greetings") and Ijinji Akewi ("The Poet at Dawn").

Born into a Muslim family, Adepoju dabbled for a time in mystical doctrines, associating with a group called the Servers of Cosmic Light for some years, returning to mainstream Sunni Islam in 1985. Okunoye writes:

Although Adepoju has emphasized the impact of his return to a conservative form of Islam on his poetic imagination, it is projected only superficially within the broader theistic vision that emerges in his work as a whole. With the obvious exception of poems in which he sets out to propagate particular Islamic doctrines, the vision that pervades his work constantly shifts between the Islamic and the ecumenical, blending Christian, Islamic and traditional Yoruba outlooks. This suggests either a split consciousness underlying Adepoju's work or a deliberate strategy aimed at popularity and relevance in a multi-religious society. His "Oriki Olodumare," a work that conceptually integrates Islamic, Christian and traditional Yoruba theistic visions, testifies to this.

The 1993 cassette Ìrònúpìwàdà ("Repentance," Lanrad LALPS 150), which I present here, is apparently one of Adepoju's works in a more "orthodox" Islamic vein. If anyone out there would care to provide a translation of the lyrics, I'm sure we'd all be interested:

Chief Lanrewaju Adepoju - Ìrònúpìwàdà

Chief Lanrewaju Adepoju - Àsà Burúkú  

Download Ìrònúpìwàdà as a zipped file here.

Sabar Attack!

Bonne Année! Sixty-six minutes of red-hot Mbalax from Senegal's master of the sabar, Mbaye Dieye Faye, help us kick off the New Year.

Faye was born in 1960 in the Dakar neighborhood of Medina and was a childhood friend of Youssou N'dour. He joined N'dour in the influential Star Band in 1974, leaving with him to form Etoile de Dakar in 1979 and Super Etoile in 1981. Over the years Faye has been a featured percussionist on recordings by Coumba Gawlo Seck, Omar Pene, Ismael Lô and many other notable Senegalese musicians. He founded his own group, Le Sing-Sing Rythme, in 1990, featuring a battery of sabar drums. 1995's Oupoukay (Xippi) was its second release:

Mbaye Dieye Faye & le Sing-Sing Rythme - Ya Moustapha

Mbaye Dieye Faye & le Sing-Sing Rythme - Labane

Mbaye Dieye Faye & le Sing-Sing Rythme - Sing-Sing

Mbaye Dieye Faye & le Sing-Sing Rythme - Soul & Ragga

Mbaye Dieye Faye & le Sing-Sing Rythme - Sapalima

Mbaye Dieye Faye & le Sing-Sing Rythme - Bamba Maodo

Download Oupoukay as a zipped file here.

1996's Tink's Daye Bondé Biir Thiossane (Jololi) was recorded live in Youssou N'dour's Thiossane night club:

Mbaye Dieye Faye & le Sing-Sing Rythme - Tink's

Mbaye Dieye Faye & le Sing-Sing Rythme - Oupoukay

Mbaye Dieye Faye & le Sing-Sing Rythme - Dama Doon Sath Lalo

Mbaye Dieye Faye & le Sing-Sing Rythme - Sapalima

Mbaye Dieye Faye & le Sing-Sing Rythme - Labaane

Mbaye Dieye Faye & le Sing-Sing Rythme - Interlude 1

Mbaye Dieye Faye & le Sing-Sing Rythme - Interlude 2

Mbaye Dieye Faye & le Sing-Sing Rythme - Sabar 1,5 cm

Download Tink's Daye Bondé Biir Thiossane as a zipped file here.

In Praise of "Mami Wata"

For many months now I've put off posting this in an effort to find out more about our featured artist, Bob Sir Merenge. Unfortunately, I can't say I've found out much. I can tell you that he is one of innumerable traditional Igbo musicians who have released recordings, sometimes to great acclaim, sometimes without making any ripples at all. I would say that Merenge's efforts have not gone totally unnoticed (I have a couple more records by him) but haven't drawn much attention outside of a small area of eastern Nigeria (and the Igbo diaspora, of course).

The second thing I can tell you about Bob Sir Merenge is that he is from the town of Uli in southern Anambra State. Uli is a fairly nondescript down on the Onitsha-Owerri Highway, but during the Biafran War (1967-70) the airstrip at Uli was literally a lifeline for the embattled rebel enclave, all sea access to the nascent Biafran republic having been lost early on (the map is from John de St. Jorre's The Nigerian Civil War [Hodder & Stoughton, 1972]):

Anyway, Bob Sir Merenge's album Eze Nwanyi (Okoli Music Co. OFC 4) is about as representative and fine an example of Igbo traditional music as you'll find (in the near future I'll be posting Show Promoter's LP Azu Alala, which is also an excellent example of the genre).

Eze Nwanyi begins with an elegy entitled "Ugbo Ezeh," "The Chief's Lorry." It tells the tale of Asampete, who was married for 20 years but was unable to conceive - the couple had money but no child. When she finally got pregnant Asampete was the object of cruel gossip by the villagers, who whispered that she was either sick or had slept with another man. When she finally gave birth to a daughter, her husband was very disappointed and beat Asampete. Finally she took her daughter and went to live with her mother.

Asampete's daughter grew up to be very beautiful, but one day the villagers came running to inform Asampete that she had been struck and killed by one of the fleet of trucks owned by the village chief. The chief told her to wait until the lorries came back from Asaba to see which one killed her daughter. Asampete wailed that she had no husband and now had no daughter. She went with a rope to the tree to hang herself but one of the villages stopped her. Asampete asked God how He could let this happen:

Bob Sir Merenge & his Igbo Cultural Singers - Ugbo Ezeh

I wouldn't be surprised if "Ugbo Ezeh" was based on a true story, as are many songs of this type. The song, along with the others on Eze Nwanyi, also ably displays the various instruments in the arsenal of Igbo music: the opi (horn), the ogene (twin bell), udu (pottery drum), ekwe (slit drum), ashakala (beaded gourd), and samba (square drum).

"Ude Ndi Egwu" also concerns people who wish to become parents. A woman is praying to God to give her a child while she is still young. The singer expresses that while many wish for children, those who already have them often complain of the trouble they bring:

Bob Sir Merenge & his Igbo Cultural Singers - Ude Ndi Egwu

The title track, "Eze Nwanye," relates the "Mami Wata" legend, which, in different forms, can be found throughout Africa and the diaspora. The invocation at the beginning of the song states, "Ekene kene eze nwanyi," "Greetings to the Queen, our mother, the mother of the waters." The song further asks for her divine protection: "Great praise to the Queen, the one who lives in the ocean, the most beautiful, the lady of all ladies, we are asking for your protection sailing on oshimiri (the deep sea). When you bless us we will have a good life."

The choruses, "Onye o gaziri orie" and "Uwa e, uwa bu ogaziere onye orie" mean, respectively, "Whoever gets the blessing enjoys life" and "If you are blessed you will enjoy this world."

Bob Sir Merenge & his Igbo Cultural Singers - Eze Nwanyi

"Onwu Bu Onye Ilo" ("Death is the Enemy in this World") is a standard praise song, a tribute to those who have passed on. At the beginning a man is crying, and his comrades console him, saying "Uwa anyi no aburo nbe anyi," "This world is not our home." The singer recites the names of the fallen, preceded by the phrase "Onwu gburu ogaranya" ("Death killed a great man") and followed by the chorus "Amaghi m onye irom" ("I don't know my enemy"):

Bob Sir Merenge & his Igbo Cultural Singers - Onwu Bu Onye Ilo

Download Eze Nwanyi as a zipped file here. Many thanks to my wife Priscilla for interpreting these songs.