Even if I weren't already a huge fan of Lanrewaju Adepọju, I would have bought this album for the cover art alone! Aláfọwósowópó (Lanre Adepoju Records LALPS 72, 1980) is a tribute to the cooperative movement in Nigeria: "The greatest weapon the masses have to fight the formidable forces of oppressive capitalism, mindless and the unconcerned attitude of few privileged rich overlords, is to form themselves into cooperative societies."
In a previous post, I wrote of Alhaji Adepoju and his mastery of the Yoruba poetic form known as èwi, of which this LP is a fine example. Many of his compositions deal with Islamic religious themes but apparently not the ones here. Although I know only a few words of Yoruba, I find his lyrical declamations thoroughly entrancing. And check out the instrumental breaks from 12:32 to 13:37 and from 16:01 to 16:46 in the first track. Somebody should sample those!
I just came into possession of a raft of great Yoruba recordings from Nigeria - lots of jùjú, àpàlà fújì, wákà, èwi, what have you - and I'll be sharing some of them with you over the next few months. For now we have on tap Raji Owonikoko, with his take on the venerable àpàlà genre, which he calls his "Kwara System." About àpàlà Christopher Alan Waterman writes in his excellent book Jùjú: A Social History and Ethnography of an African Popular Music (University of Chicago Press, 1990):
... Àpàlà, a praise song and social dance music, developed in the late 1930s in the Ijebu area, and was popularized by a musician named Haruna Ishola ... àpàlà groups generally included small hourglass-shaped pressure drums called àpàlà or àdàmòn, an àgídìgbo bass lamellaphone, several conga-type drums, and a metal idiophone such as an agogo or truck muffler (Thieme 1969). Like postwar jùjú, àgídìgbo and àpàlà drew upon Latin American recordings, preexistent popular genres, and deep Yoruba rhetorical devices. These social dance and praise song genres provided an urban-centered musical lingua franca, a set of stylistic coordinates for the construction of modem Yoruba identity. Each of them relied upon indigenous principles as a unifying framework for innovation...
The rather sedate, philosophical sound of àpàlà, whose foremost practitioners were the late Haruna Ishola and Ayninla Omowura, gave way to the more frenzied sounds of jùú, fújì and the like, but it's never disappeared, and has been given new life in recent years by artists like Musiliu Haruna Ishola, son of Haruna Ishola, who was featured in a previous Likembe post.
Alhaji Mohammed Ahmed Raji Alabi Owonikoko, better known as Raji Owonikoko, is one of the musicians who have carried the àpàlà torch into the present day. At least judging from today's musical offering, Kwara System Originator (Olumo ORPS 58, 1977), his "Kwara System," named after his home state, adds a few uptempo fillips to the basic sound. In a 2012 interview with PM News (Lagos) he said:
...I hail from Kwara State. My father is a native of Buhari while my mother hails from Ijomu, Oro both in Irepodun Local Government Area of Kwara State. I was born in Oro that is why many people believe I am from Oro ... I grew up with elderly friends and contemporaries. I became more popular among them because I always sang during Ramadan fasting period, waking Islamic faithful in the community at dawn to observe Shaur [Suhoor] ... As a result of my talent, I became the leader of our musical group. Thereafter, I moved to Lagos with some members of the group where I recruited others to join my group. Along the line, I met King Sunny Ade, and Jide Smith, who was into music instrument rentals. I eventually changed to àpàlà music genre because of the love I had for the late àpàlà music sage, Alhaji Haruna Ishola, in spite of other types of music around then...
I hope you will enjoy this offering of àpàlà, Kwara style!
I present today four cassettes by Malam Maman Barkah, the Niger Republic's acclaimed master of two traditional instruments of that area - the ngurumi, a two stringed lute (pictured), and the biram, a five-stringed harp. Malam Barkah passed away on November 21 of last year to much sadness in Niger and the neighboring Hausa-speaking areas of Nigeria. Radio France International reported, "Great emotion this morning in Niger when the local press reported the death of musician Malam Maman Barka, immensely popular in his country and also well known in neighboring Nigeria. The popularity of Malam Maman Barka is explained by his mastery of biram, a very particular instrument, and also by his committed songs."
My understanding is that while Maman Barkah sang mainly in the Hausa language, he was a member of the nomadic Toubou people, born in Tesker, southern Niger, in 1958 or 1959. He started his professional life as a teacher and learned the ngurumi, a two-stringed lute common in the Sahel region, where it is known by various names. It was as a master of this instrument, and his incisive lyrics which addressed classical themes as well as current events and notable individuals, that Maman Barkah achieved fame throughout Niger and northern Nigeria. This led to many appearances throughout the world.
In 2002 Malam Barkah received a grant from UNESCO to travel to the shores of Lake Chad and learn the biram, a five-stringed harp played by the Boudouma (Yedina) people of the region. The instrument, considered sacred, had fallen into disuse. Before passing, the last living master of the biram, Boukou Tar, taught Maman Barkah the secrets of the instrumentand gave him his own. Before his death Malam Barkah was the director of the Center for Music Promotion and Training (CFPM) "El Hadji Taya" in Niamey, the capital of Niger.
The four cassettes in this post are the result of two cassette-hunting expeditions: By me in Kano, Nigeria in 1995 and by my wife Priscilla in Jos, Nigeria in 1998. He was very popular throughout the region! All feature Maman Barkah on the ngurumi. Recordings of him playing the biram are available on the CD Introducing Mamane Barka (World Music Network INTRO114CD, 2009).
Labeling for the songs here is very confusing. Africa 1 and Africa 4 seem to be mispackaged or mislabeled, as the songs don't seem to correspond to listings on the inlay cards. Africa 2 and Republic Niger No. 4 do seem to be properly labeled. Not knowing how to determine the proper song titles I've just listed them as they appear on the cassettes, and the extra songs are just labeled "Song Title Unknown." I'd appreciate it if someone could clear the confusion up for us.
I confess I haven't paid these cassettes much attention since obtaining them in the '90s. However, repeated listenings in the course of preparing them for this post have given me a new appreciation for this music. I had always thought that the mysterious Korean lady who appears on the covers of three of the cassettes was Malam Barkah's wife, but apparently that picture was taken during a musical performance in North Korea!
While digitizing these cassettes I realized that side 2 of the cassette Africa 1, apparently a reissue, actually contains the full contents of Africa 2! (There are around 45 minutes of music on each side). As the recording quality of Africa 1 is superior I've gone with that version:
Kudos to The Lost Maestros for posting this wonderful video (from World Service's YouTube channel) of the Malian diva Coumba Sidibe. I have nothing to add to their summary of her career:
Mali's Coumba Sidibe was a pioneering force behind the
evolution of wassoulou, the earthy, propulsive music that first captured the
imagination of west African listeners in the mid-'70s. A singer of elemental
power, she set the stage for a generation of artists including Oumou Sangaré,
Issa Bagayogo, and Nahawa Doumbia, although their international fame
consistently eluded her.
Born in Koninko,
Mali in 1950,
Sidibe began singing at regional harvest festivals at the age of seven,
following in the footsteps of her father Diara, a famed dancer and sorcerer
skilled in the ecstatic percussion and dance tradition known as sogoninkun, and
her mother, a vocalist of great local renown.
The first female member of l'Ensemble Instrumental National
du Mali, a state-sponsored orchestra created to represent the nation's
folkloric traditions, Sidibe exited their ranks in 1977 to team with Alata
Brulaye, the creator of the kamelengon, a six-string harp modeled on the sacred
dosongoni, an instrument effectively off limits to popular musicians.
The kamelengoni's funky, percussive sound quickly emerged as
the foundation of the wassoulou aesthetic, a neo-traditional style that
threatened the long-standing cultural dominance of Mali's jelis, the music-making
caste whose roots date back to the 13th century. While the jelis performed
traditional songs targeted to the wealthy and powerful, the so-called
"kono" (i.e., the predominantly female "songbirds" at the
forefront of the wassoulou movement) addressed contemporary themes like romance
and feminism; hits like "Diya ye Banna" earned Sidibe the unofficial
title "Queen of Wassoulou," and her backing group Le Super Mansa de
Wassoulou was the launching pad for future superstars including Sangaré,
arguably the most successful Malian artist of her generation. While a revered
figure in her homeland, Sidibe never attracted the attention of the world music
cognoscenti, and in the late '90s she and her family relocated to New York
City, where she headlined a Sunday night residency at Harlem's St. Nick's Pub.
Sidibe died in Brooklyn on May 10, 2009.
Today I present two cassettes from the early '90s by Sidibe. Here's the first, Wary (Shakara Music SHA 09032):
More music by Coumba Sidibe is available on the Sterns compilations The Wassoulou Sound: Women of Mali (STCD 1035, 1991) and The Wassoulou Sound: Women of Mali Vol. 2 (STCD 1048, 1994), available through the usual purveyors. The Lost Maestros, by the way, is a wonderful effort to bring back to light some of the forgotten masters of Malian music. Read this article (in French) here, or go to the Facebook page here.
I thought I had all of Ebenezer Obey's great LPs from the '80s, until I came across this gem in Dusty Groove in Chicago a few months ago.
It turns out that, while Gbeja Mi Eledumare (Afrodisia DWAPS 2252) was released in 1985, it was recorded in 1979. The reason I missed it before is that it was released on Afrodisia instead of the Chief Commander's own Obey label. Some time in the '70s, Obey's label, Decca West Africa, was "indigenized" and transformed into Afrodisia Records, most of its reference numbers retaining the old WAPS or DWAPS prefixes. Around the same time Obey, having obtained the rights to his archive recordings, began releasing them on the Obey imprint, again with the WAPS prefix. Newer recordings had reference numbers beginning with OPS.
So what I think happened was that Gbeja Mi Eledumare was recorded, never released and Afrodisia somehow retained the rights to it, only to release it a few years later. An excellent recording it is!
An often-overlooked item in the discography of Les Quatre Etoiles, 1988's Four Stars at the Kilimanjaro (Kilimanjaro International Productions KIP-006-88) purports to be a "live" recording at the Kilimanjaro Club in Washington, DC but is no such thing. While I'm sure Les Quatre Etoiles did perform at the Kilimanjaro, Side One of this LP is obviously a studio recording to which dubbed-in crowd noises have been added! This occasionally occurs in classic African recordings for inexplicable reasons. Sometimes, when the records are reissued, it has been possible to locate the original masters sans the additions. That's when we're lucky, but that usually isn't the case. Oh, well, at least Side Two of At the Kilimanjaro hasn't been defaced in this manner!
Les Quatre Etoiles (the Four Stars) are, of course, the Congolese super-group that was founded in the early '80s by Wuta Mayi, Nyboma Muan'dido, Bopol Mansiamina and Syran Mbenza. They're still around and active! For whatever reason (probably visa-related) Nyboma does not appear here, and has been replaced by drummer Komba Bellow, a fine musician in his own right. That begs the question, though - without Nyboma, can this group really claim to be Les Quatre Etoiles? He's a pretty essential part of the ensemble, after all! Despite this, I think At the Kilimanjaro is an excellent recording, phony crowd noises and all. I hope you'll agree!
Download At the Kilimanjaro as a zipped file here. By the way, apparently when Syran Mbenza was in DC, he recorded another album, Africa: The Golden Years (African Music Gallery AMG 007), with some of the same musicians. I posted it many years ago here.
For some time now, a dubious operation called "Kipepeo Publishing," apparently based in Kenya, has been peddling on Amazon CDs made from MP3s downloaded, for free, from this site and others. Moos's Global Groove in particular has also been a prominent victim.
Now, I want to emphasize that neither I, nor Moos, nor any of our fellow African music bloggers own the rights to this music. We digitize old LPs that are long out of print, we clean up the sound quality as best we can, scan the covers and labels, etc. because we love the music and want to share it with others. Obtaining these recordings often entails considerable expense, travel and so forth (Moos in particular spends thousands of dollars at record fairs digging up these gems). In return we don't expect remuneration, but recognition and gratitude are appreciated.
We don't have much legal recourse against these shysters, of course. As I say, we don't own the rights to the music. It's disappointing to see Amazon party to this fraud, and supposedly there is an appeals process, which some people have already utilized, to little avail apparently. For my part, I see no point.
Here's a suggestion: If you're scanning Amazon for some classic African sounds and you see something you're interested in from this "Kipepeo Publishing," do a little internet search. There's a good possibility you'll find it for free here or on some other site. Save your money!
The all-female Gabonese choral group Missema was founded in the 1970s, apparently with some official sponsorship, with the purpose of promoting Gabon's President and kleptocrat-for-life El Hadj Omar Bongo Ondimba and the ruling Parti Démocratique Gabonais. This is well-illustrated by today's musical offering, Omar Bongo 20 Ans (Missema Productions M 2005, 1986).
What makes this LP extra-interesting to me is the presence of Pamelo Mounk'a, an outstanding star of the '80s music scene in Congo-Brazzaville. Here Pamelo contributes not only his considerable vocal talents but his arranging skills and apparently many of the backing musicians. Omar Bongo 20 Ans is therefore a worthy and overlooked entry in Mounk'a's stellar discography.
Sadly Pamelo Mounk'a passed away, too young, on January 14, 1996. Omar Bongo managed to weather the political changes sweeping Africa in the early '90s, hanging on to power through hook or crook before dying of cancer on June 8, 2009. He was then succeeded in office by his son Ali Bongo.
Missema too have managed to hang on, at least until the last decade, and continue their praise-singing ways, as exemplified by this video:
Daniel Kamau's Kikuyu-language benga sounds a little different from the Luo, Kamba and Swahili versions of the music this blog has featured in the past. Together with the late Joseph Kamaru he was one of the great innovators and popularizers of the Kenyan sound in the '60s, '70s and '80s. In addition to addressing current issues in his music he participated in the political process as councillor of Gatanga ward north of Nairobi from 1979 to 1992. The Daily Standard of Nairobi had this to say in 2009, when the great maestro was 42 years into his career:
Daniel Kamau, popularly known as DK, proudly clings to the title of pioneer of Kikuyu benga music. At 60 and with over 1,000 songs to his credit, DK is unwilling to hang up his cherished guitar. He is scaling new heights by not only producing music videos of his past hits but also releasing new songs.
When Sunday Magazine paid him a visit one afternoon, DK was busy working on a new video at a music production studio in downtown Nairobi. The soft-spoken man who meets us does not look like a celebrity but the large number of visitors seeking audience with him proves he is no ordinary person.
"I am recording my 1,013th song and also editing videos for the song "Muiritu wa Nyiri" (Girl from Nyeri), which I released last year," he says as he ushers us into the studio. DK has been a leading figure in music ever since 1967, when he dropped out of Karatina High School while in Form Two due to lack of school fees.
And so successful has his music career been that the artiste never regrets dropping out of school. At the time, he was already deeply entrenched in music as he had started to sing while in primary school in his home village of Mabanda in Gatanga District. He had learnt how to play the guitar at just ten.
"I had three older brothers who were musicians and owned a guitar that they used to entertain people in the village. But they never allowed me to touch it as they feared it would spoil me and prevent me from pursuing my education," DK recounts.
But determined to realise his dream of being a musician and satisfy his curiosity, DK says he would often sneak away with the guitar while his siblings were away and teach himself how to play it. "I would hide nervously in a thick bush behind the main house, praying that they would not come back home and find me toying with their treasured tool of work," DK says.
He perfected playing the guitar and earned instant eminence when he finally performed in public for the first time. "On Madaraka Day in 1964, my brothers turned up for a public performance too drunk to perform. I offered to play the guitar, only to be become the talk of the village for a week as no one could believe a young boy could be so skilful," he says.
After dropping out of school, DK says he just had one dream - to hear his voice on radio. He subsequently wrote a letter to a Voice of Kenya presenter, Mrs Kabeberi, requesting assistance so that he could produce his own music.
"Mrs Kabeberi directed me to musician David Amunga who co-owned a production studio. He helped me release my first record in 1968," he recounts. The album contained the songs "Mami Tiga Guthura" (Mum don’t hate me) and "Kenyatta wa Muigai." DK went on to release five other records with hits such as "Surusuru ni ya ki?" (Why the gossip) and "Muiritu wa Thukuru" (Schoolgirl). But he felt short-changed when he was paid "a meagre Sh450" for all his toil. He shifted to Sokota Productions in 1969 and released three albums that fetched him Sh2,500.
He used the earnings to establish his own studio, DK Nguvu Sounds, which was located near Tea Room in downtown Nairobi. It is in this studio that he recorded hit songs "Njika na Njika" (Tit for Tat) and "I Love You" in 1970, with the latter getting cross-ethnic approval.
In the same year, DK made history when his maiden benga hit, "Kanini," sold 9,000 records. His studio became an instant hit, attracting then upcoming stars such as Kakai Kilonzo and Joseph Gicheha. After just over a decade in music, DK had become an irresistible darling of the people in his home village and, inevitably, he says, he found himself entrenched in politics. "I was under pressure to vie for the Gatanga Ward civic seat in 1979. I gave in to the people’s request, contested and won. I was thus forced to mix music with politics until 1992, when I quit politics to fully focus on music," he says.
With the advance in technology that has made video production cheaper, DK has now turned his mind to shooting videos of his past hits, a move he says has been influenced by public demand. He has already produced five videos of his past music, featuring "Kanini," "Ningwite Nawe" (I have fallen for you), "Kamugunda-ini ka Mahua" (In the flower garden), and "I Love You." And looking over his shoulder, DK admits that he is today a worried man - all because of modern trends in the local music industry.
He notes that while in the past he could only record four songs in one year, he is baffled to see some modern artistes enter a recording studio and come out with 12 songs in a day. "It took time to record music in the 1970s through the 1990s as we performed as a hobby and our greatest desire was to hear ourselves on radio. Today, music has been turned into a business and this has badly lowered the quality. It is no a surprise that you need a presenter to say whose song is playing. In the past, the music needed no introduction," DK states.
He is furious about the high level of piracy in the country, saying he was recently shocked to learn that his music was being sold online to Kenyans in the Diaspora without his knowledge. He is also bitter that a local ring tones firm has been illegally selling some of his top songs to mobile phone users for over five years without his consent.
I'm happy to present The Best of DK Vol. 1 (CBS 026), which features some of DK's evergreen hits.
As the title would have it, Turbo-Hits '89 (Editions Haïssam-Records MH 112, 1989) is a collection of remixed makossa (and a couple not-so-makossa) tracks from the house of Gabonese producer Moussa Haïssam.
Hilarion Nguema from Gabon leads off this set with an instrumental version of his tune "SIDA." Nguema is one of the biggest stars Gabon has produced, starting out with Orchestre Afro-Succès in the '70s before becoming a solo artist in the '80s.
Ben Decca from Cameroun has been on the music scene for 40 years and has recorded 25 albums and numerous singles. He is considered a paragon of the makossa sound and is the oldest of a musical family, including Grace Decca, who has also made quite a career for herself.
Dina Bell was a leading light of the Camerounian makossa scene in the '80s, scoring his first hit, "Yoma Yoma," in 1979. In the '90s his output slowed and he hasn't been heard from recently.
Moussa Haïssam was a leading producer of Camerounian music in the '80s and contributes the instrumental "Ipanema" here. His native country, Gabon, is not well known for its musical output, but wields an outsize influence across the continent and around the world through the pan-African radio station Africa No. 1. It can be heard on shortwave and online here.
