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.

Adventures in Angularity

I hate to say this, but it's been ages since Ebenezer Obey has waxed anything worth listening to. For the last twenty years he's been devoting himself to spreading the Gospel, only occasionally setting foot in a studio to record something of a religious nature. Not that I'm putting that sort of thing down, of course. It's just that I miss the days when the Chief Commander was on the cutting edge of jùjú music, notably with a series of LPs in the early '80s that combined deep Yoruba roots music and funky R&B influences.

I'm going to post the 1980 LP Current Affairs here (Decca DWAPS 488, released in the UK as Oti OTI 488), not because it's my favorite of these recordings (that honor goes to Eyi Yato, also released in 1980, which I'll probably make available in the future) but because more than any other record it displays the brilliant blend of Yoruba harmonies, off-beat blue notes and discordant, "angular" sounds that defines the '80s Obey style. As an illustration of what I mean, check out the passage in "Oba Sijuade" that begins at the 6:35 mark:

Chief Commander Ebenezer Obey & his Inter-Reformers Band - Oba Sijuade

"Oba Sijuade" comemmorates the coronation in 1980 of Alayeluwa Oba Okunade Sijuwade as the Ooni of Ifè, one of the foremost traditional leaders of the Yoruba people. Legend has it that at the site of the present-day city of Ile-Ifè the supreme being Olódùmarè directed the creation of the world. The god Obàtálá created human beings out of clay, while the god Oduduwa became the first leader of the Yoruba nation. It is said that all of the succeeding Oonis are direct descendents of Oduduwa. In his 1969 release On the Town (Decca WAPS 28), Obey also paid tribute to then-prince Sijuade.

The great Ibadan Flood Disaster of 1980, in which the Ogunpa River overflowed, killing at least 100 people and laying a good part of the city waste, is commemorated on side 2 of Current Affairs. It is ironic that on August 26 of this year, five days short of the 31st anniversary of that calamity, and despite many years of attempts to channelize the Ogunpa, the river overwhelmed its banks again, exacting a similar toll in lives and property:

Chief Commander Ebenezer Obey & his Inter-Reformers Band - Ogunpa Flood Disaster

Download Current Affairs as a zipped file here. In the course of researching this post, I was saddened to read of the death on August 23 of Juliana Olaide Obey-Fabiyi, Ebenezer Obey's wife of 48 years. I'm sure everyone reading this will join me in offering Mr. Obey their deepest condolences.

A Heads Up

Kudos to Siemon Allen at the always-worthwhile Electric Jive blog for Miriam Makeba - Tracks Less Travelled (1958-98), a fascinating overview of the work of the great South African diva. There are plenty of audio rarities here and lots of little-known facts. Altogether a must-read and must-listen, and highly recommended!

Smooth as Butter

Congo music doesn't get much smoother and more elegant than Bumba Massa's 1982 outing L'Argent et la Femme (Star Musique SMP6017), recorded in Togo with the participation of Bopol Mansiamina, Syran Mbenza and Lokassa ya Mbongo, among others. When I posted Bumba's 1983 LP Dovi earlier this year, I promised this one would be coming your way also. Enjoy!

Bumba Massa - L'Argent et la Femme

Bumba Massa - Africa Music

Bumba Massa - Confession

Bumba Massa - Mbanda Akoma Television

Download L'Argent et la Femme as a zipped file here.

Cameroon Fever Vol. 1

Ken Abrams does it again with Cameroon Fever Vol. 1, a tasty collection of tracks from that country, mostly from the golden '80s, when Makossa, Makassy, Tchamassi and Bikutsi ruled.

A few notes about some of the artists here: Besides being a prolific artist in his own right, Isidore Tamwo in the '80s was the producer of Sam Fan Thomas, who achieved world fame with his smash "African Typic Collection," among others. Andre-Marie Tala popularized the Tchamassi rhythm and won a court case against James Brown for plagiarizing his hit "Hot Koki." Betuel Enola is better known as a backup singer for the likes of Manu Dibango and Lapiro de Mbanga, but she did make at least one solo recording, Propriete Privée, from which the song "Oa" is taken. The Golden Sounds, led by Jean Paul Zé Bella, are arguably one of the most influential African groups of all time, thanks to their 1986 smash "Zangalewa," better known as "Waka Waka," whose serpentine history is discussed by Uchenna Ikonne here.

Johnny Tezano acheived fame in the '80s with a synthesis of Camerounian and Congolese music that he called Ma-kwassa, while Ebanda Manfred is best known as the author of the song "Ami," made famous by Bebe Manga (and which you can download here). Jean Bikoko Aladin, who passed away last year, was one of the founders of modern Camerounian music, who popularized the Assiko style in the early '60s.

1. Emancipée Mariama - Isidore Tamwo

2. Celle Qui T'A Aime - Andre-Marie Tala

3. Oa - Betuel Enola

4. Maladie Difficile - Golden Sounds

5. Bobe Na Bongo - Cella Stella

6. S.O.S Mon Coeur - Marcel Tjahe

7. Balong - Maurice Njoume

8. Carreau Magique - Johnny Tezano

9. Baby Na Mamy Na - Ebanda Manfred

10. Humanisme African - Tonye Jackson

11. A Yiga Tchome - Jean Bikoko Aladin Et L'Assiko Rigueur

12. Pane Pane - Georges Seba

13. Mengabo Wo Dze - Alao Javis

Download Cameroon Fever Vol. 1 here. And explore Ken Abrams's artwork here.

From the Banks of the Oubangui River

The music of the Central African Republic is little-known. There are some excellent recordings of traditional music on the Ocora label (Empire Centrafricain: Musique Gbáyá/Chants à Penser [558 524, 1977] is a standout), but its "modern" artists are often overlooked in favor of those of the CAR's neighbors, Cameroun and the two Congos.

Some may have wondered if there is a serious music "scene" in the CAR at all, but as recounted in a fascinating post in Matt Lavoie's African Music Treasures blog, indeed there has been since 1954, when Prosper Mayélé founded Tropical Jazz, which became the house band at Bangui's Le Rex club. As is the tendency in African music, Tropical Jazz spawned splits and sub-splits, giving rise to Orchestre Centraficain, Vibro Jazz and Tropical Fiesta. A group called Zokela, founded in 1981, in 1999 split into four different Zokela permutations. For samples of music from several of the groups I've mentioned, I would refer you to Matt's well-researched article.

It has not been my practice to post more recent, commercially-available recordings on Likembe, but as it apparently has long been out of print, I am making available here RCA: Centrafrica Compil (Déclic 50 608, 1997), which is a pretty good overview of the Central African music scene, at least as it existed in the late '90s. I regret that I can't give you any information about the musicians. As you might expect, the sound owes a lot to Congo music, but there are plenty of uniquely Central African touches (take note especially of Francis Gon's "Caresse de Î Les"). Enjoy!

Musiki - Magalina

Super Stars - Molamogui

Melo Divine - Géné

Mobanza Ley - Troumba Lô

Jezu Lokota - Mama Ateka

Ouaka Stars - Ma Yvonna

Mayele - Wo Ti Mo Bè Mo

Canon Star - M.P.S.

Petit Tchadien - Pauvreté

Centro Mix - Sanza Nostalgie

Zokela - Injection

Francis Gon - Caresse des Î Les

Africa Musica - Tout Se Paye Ici Bas

Download RCA: Centrafrica Compil as a zipped file here. I suspect that some of the tracks on this CD were mislabeled. If someone has information about the correct track-listing, let me know and I'll make a correction.

Enjoy this video by Canon Star, one of the groups featured on Centrafrica Compil:

l'ANPAC Presente Vol. 3

Some sweet sounds conclude our presentation of the three-volume series l'ANPAC Presente with Volume 3 (AN 400 3, 1984). Like musicians on Volumes One and Two, Pierre Claver Zeng Ebome, who performs "Eyala," has been active in Gabonese politics for many years, holding various posts in the government of President Omar Bongo as well as being elected to Parliament. Norbert Epandja, who gives us the lovely "N'oublie Jamais," has been involved in politics of a different sort, as president of the Musicians' Union of Gabon. I can tell you nothing about the other talented musicians here. Enjoy l'ANPAC Presente Vol. 3!

Pierre-Claver Zeng Ebome - Eyala

Angèle Revignet - Iyanoayile

Santo Backita - Idja

Julien Nziengui Mouelle - Julien Mwana

Norbert Epandja - N'oublie Jamais

Download l'ANPAC Presente Vol. 3 as a zipped file here.

l'ANPAC Presente Vol. 2

Back in the '80s the three volume collection of Gabonese music l'ANPAC Presente was frequently on our turntable and, dubbed onto C90 cassettes, our auto sound system. Continuing Likembe's presentation of this interesting series, l'ANPAC Presente Vol. 2 (ANPAC AN 400 2, 1984) features a couple of songs that are among our all-time favorites.

Mack Joss is the only musician here known to me, and all I can tell you is that he's been on the Gabonese music scene for a while - at least since the 1970s. "Mounombi" here is a really nice adaptation of Gabonese folklore, as is "Motobetheyi," performed by Pierre Emboni, who in addition to his musical efforts, was a leader of one of Gabon's political parties and Minister of Youth and Sports in the late '90s. "Souviens Toi" by Yvon Dawens is a nice song in the Congo-Cameroun musical continuum, but the real standout of this LP is Obiang Okane's "Dokira," which incorporates the mvet, a traditional musical instrument of the Fang people of Gabon, Equatorial Guinea and southern Cameroun. I hope you'll enjoy l'ANPAC Presente Vol. 2 as much as I do:

Mack Joss - Mounombi

Pierre Emboni - Motobetheyi

Yvon Dawens - Souviens Toi

Obiang Okane - Dokira

Download l'ANPAC Presente Vol. 2 as a zipped file here. For those interested in learning more about the mvet, featured in "Dokira," I would recommend Francis Bebey's magisterial African Music: A People's Art (Lawrence Hill & Co., 1975), and also the LP Gabon: Chantres du Quotidien/Chantres de l'Epopee (Ocora 558 515, 1981). The mvet plays a role in traditional Fang society very similar to that of the kora among the Mandinka peoples of West Africa, as an accompaniment to epic ballads, the performance of which is said to last all night. From Gabon: Chantres du Quotidien/Chantres de l'Epopee, here is an extract from one of those performances, performed by Akwé Obiang (pictured below):

Akwé Obiang - Chant Épique du Mvet (Fragment)

l'ANPAC Presente: Vol. 1

The small country of Gabon has never loomed large in the African music scene, although artists like Pierre Akendengue and Oliver N'goma have certainly made their mark. Back in the 1980s, though, the Libreville radio station Africa No. 1 and its powerful signal ruled the African airwaves, and along with Gabon's first modern recording studio, Mademba, founded around the same time, brought increased attention to musicians from the country.

Africa No. 1 was the inspiration of Gabonese President-for-life Omar Bongo, who apparently sought to use his country's oil wealth to raise its prestige in the world. Another Bongo initiative, l'Agence National de Promotion Artistique et Culturelle (ANPAC), in 1984 issued a three-volume series of recordings, l'ANPAC Presente, showcasing a number of popular musicians of the decade.

I can't tell you much about the musicians on Vol. 1 (ANPAC AN 400 1), presented here, or on Vols. 2 and 3, which will follow shortly. Hilarion Nguema, the best known of these, founded Orchestre Afro-Success in the early '80s and scored a number of hits, notably 1988's Crise Economique. The Wikipedia entry for Jean-Boniface Assélé describes a politician and brother-in-law of Omar Bongo, but makes no mention of a musical career, which leads me to question if they are indeed the same person (see update below). The other artists draw a complete blank on Google.

I think you will agree with me that these mellow sounds have congruences with the music of Congo and Cameroun, with some unique local touches. Enjoy!

Hilarion Nguema - Collé, Collé

Marcel Djabioh - Mwa Nkala

Jean-Boniface Asssélé - Joie de Vivre

Itsiembu Bi-Mbin - Monde Nouveau

Jo-Man Anguilet - Iwengi Sono

Download l'ANPAC Presente Vol. 1 as a zipped file here. There's an interesting coda to the story of Africa No. 1. The radio station left the airwaves for a number of weeks earlier this year, apparently a result of the political crisis and civil war in Libya. Libyan Jamahiriya Broadcasting was a 52% shareholder, and when Libya's assets were frozen, the station was unable to pay its bills. You can read the story here and here.

My apologies for Likembe's three-month hiatus, by the way. A lot of personal issues intervened, but I hope to keep things going on a more regular basis from now on.

Update: Thanks to commenter Peter for confirming that the Jean-Boniface Assélé of this LP and the one described in Wikipedia are indeed one and the same.

Congo Memories with Bumba Massa

Best-known for his work with the super-group Kékélé and last year's release Apostolo, the honey-voiced Bumba Massa is one of the great unsung heroes of '80s Congo/Zaïre music. Born in Kinshasa in 1945, in 1963 he founded Orchestre Cubana Jazz with Empopo Loway and Siongo Bavon Marie-Marie, the younger brother of Luambo Makiadi Franco. He then progressed to work alongside Johnny Bokelo in Conga '68 and with Vicky Longomba in Lovy du Zaïre, before joining Franco's TPOK Jazz in 1976.

Bumba Massa launched his career as a solo artist in 1978 with a tour of West Africa, ending with the release in 1981 of Gare à Toi Mon Ami in Ivory Coast. Despite a number of outstanding releases like l'Argent et la Femme and Dovi in subequent years, Massa was unable to really "break through" on the international scene (l'Argent et la Femme did receive some limited distribution by Brooklyn's African Record Centre) until 2001, when Kékélé's first recording Rumba Congo (Sterns STCD 1093) brought the sounds of classic Congo music to a new generation.

Listen to Bumba Massa's brilliant 1983 outing Dovi (Syllart SYL 8306) and understand why I consider the 1980s the last "Golden Age" of Congolese music. Recorded in Paris under the direction of the great producer Ibrahima Sylla, and with the participation of outstanding sidemen like Pablo Lubadika Porthos and Syran Mbenza, it stands as a pinnacle of the sound: smooth, seemingly effortless and sublime. If you like this one, in the future I will post 1982's l'Argent et la Femme, which is almost as good.

Bumba Massa - Sous-Marin

Bumba Massa - Dovi

Bumba Massa - Mariage Intermédiaire

Bumba Massa - Père Bouchez

Download Dovi as a zipped file here.

Happier Days

Back with a reminder of much, much happier days in Somalia, our good friend Sanaag passes on almost 80 minutes worth of music by the legendary Afro-funk band Dur Dur, who were among the most popular groups in Mogadishu back in the '80s. You may remember them from this post, and this one. I understand that after the collapse of Somalia in 1991, vocalist Sahra Dawo and other "newer" members of the group relocated to Columbus, Ohio, USA, where they have a presence on Facebook. Sanaag reports that the other members of the "old guard" featured here are scattered all over the world, except Muktar "Idi" Ramadan who unfortunately passed away a few months ago in Saudi Arabia.

As usual for Somali recordings of this vintage, the audio quality of these songs is not up to modern standards, but I'm sure you'll agree that their musical and historical qualities more than compensate. Here's what Sanaag has to say about them:

Durdur's songs are almost always drenched in love. To the best of my knowledge, they didn't address social or political issues during the military dictatorship and that's why their lyrics didn't make a lasting impression on me or flare up my interest in the band; hence my sketchy knowledge about their work and background. I was really delighted with the post-Siad Barre cassette Andreas posted at Kezira, in which they've several socially engaged tracks.

These songs are mainly in southern vernacular languages. I hail from about 1100 kms further up North and, though I understand the basics fairly well, I don't have the required baggage to fathom the linguistic and literary subtleties inherent to these dialects. Neither can I contextualize the songs since I don't know if, as was common during the military dictatorship, some of the songs were meant as protest double entendres, were adopted as such by the general public, if events were associated with them etc. That's why I'd rather not venture into summarizing, let alone publicly interpreting, the lyrics. Nevertheless, all the songs are conspicuously about love and I've tried to translate the tracktitles. Corrections are, of course, most welcome!

The following six songs are from the soundtrack of "Rafaad iyo Raaxo" ("Misfortune and Comfort"), a 1986 tragicomedy that was also filmed a couple of years later. "Duruuf Maa Laygu Diidee" means "Rejected Due to My Circumstances." The vocals are by Muktar "Idi" Ramadan:

Dur Dur - Duruuf Maa Laygu Diidee

In this song vocalist Shimaali Axmed Shimaali pleads, "Oh, Saafi! I Won't let You Go" (Saafi is a female name):

Dur Dur - Saafiyeey Makaa Samraayee!

"Waanada Waxtarkayga Waaye" means "This Advice Does me Good/I'm Well Advised." Vocals by Cabdullaahi Shariif Baastow & Maryan Naasir:

Dur Dur - Waanada Waxtarkayga Waaye

"Muraadkay Waa Hellee" means "We've Reached Our Goal." Vocals by Muktar "Idi" Ramadan & Sahra Dawo:

Dur Dur - Muraadkay Waa Helee

"Ma Hurdee" ("I Can't Sleep"). Vocals by Sahra Dawo & Muktar "Idi" Ramadan:

Dur Dur - Ma Hurdee

"Rafaad iyo Raaxo" ("Misfortune & Comfort"). Vocals by Sahra Dawo & Muktar "Idi"Ramadan:

Dur Dur - Rafaad iyo Raaxo

These next songs are from two tapes without album or song titles. The track names are thus the popular titles under which the songs were dubbed by the public (see the post on Iftin). "Waxan Sugi Ma Helayaa?" ("Shall I Get What I'm Waiting For?") is also known as "Saqda Dhexe Riyadiyo Sariir Maran" ("Midnight Dream in an Empty Bed"). Vocals by Sahra Dawo:

Dur Dur - Waxan Sugi Ma Helayaa?

"Shaacaan Ka Qaadaa" ("I'm Revealing all of it") is also known as "Shallay Ma Roonee" ("Remorse Is Pointless"). Vocals by Sahra Dawo & Cabdullaahi Shariif Baastow:

Dur Dur - Shaacaan Ka Qaadaa

"Rag Kaleeto Maa Kuu Riyaaqayee?" ("Are Other Men Admiring You?"), aka "Reerkaagaa Joogee" ("Stay With Your Family"). Vocals by Cabdullaahi Shariif Baastow:

Dur Dur - Rag Kaleeto Maa Kuu Riyaaqayee?

Cilmi Ismaaciil Liibaan (better known as Boodhari) is the main protagonist in a true love story that took place in in the 1930s in Berbera, a town in the current Somaliland. He was in his thirties when he fell head over heels in love with Hodon, a teenage girl whose parents were opposed to a relationship between the two due to the difference in age and social class; he worked in a bakery and she belonged to one of the richest families in the area. Hugely burdened and dismayed by the unrequited love, Boodhari composed numerous poems and songs about this forbidden love. Hodon eventually got married to another man and, though this is not corroborated by watertight evidence, Boodhari became so disconsolate that he finally committed suicide. It's not established beyond doubt that all the poems and songs attributed to Boodhari were indeed written by him, but his legend and compositions have certainly been part and parcel of Somali love stories ever since. The song "Boodhari Sidiisii" ("In Boodhari's Footsteps") is also known as "Maruun ii Bishaarey!" ("Surprise Me Once With Good News!"). The vocals are by Cabdullaahi Shariif Baastow:

Dur Dur - Boodhari Sidiisii

"Doobnimaadey Maka Dogoownee" ("Getting Old Single") is also known as "Dersi Anaa Lahaa" ("I Need A Lesson [In Love]"). Vocals by Sahra Dawo:

Dur Dur - Doobnimaadey Maka Dogoownee

"Oh, Angelic Beauty!" Vocals by Cabdullaahi Shariif Baastow:

Dur Dur - Ilwaad Quruxeey!

The title of this song means "A Joking Madman." Vocals by Cabdullaahi Shariif Baastow & Sahra Dawo:

Dur Dur - Jaajuumoow Jees

"Waxla Aaminaan Jirin" ("Nobody To Confide In/NothingTo Trust"), aka "Is Yeelyeel" ("Simulation, Pretense"). Vocals by Sahra Dawo:

Dur Dur - Waxla Aaminaan Jirin

Download these songs as a zipped file here.

Lapiro de Mbanga Freed!

By way of Makossa Original and Freemuse we receive the happy news that Camerounian musician Lapiro de Mbanga was freed April 8 after three years of harsh imprisonment.

Lapiro was arrested following riots in 2008 against the high cost of living and constitutional changes that made Cameroun's kleptocratic president Paul Biya eligible to run for re-election indefinitely. He ran unsuccessfully in local elections on the opposition Social Democratic Front slate in 2006 but the precipitating event for his arrest and sentence seems to have been his song "Constitution Constipeé," a critique of the Biya regime that became the unofficial anthem of the protests.

The past three years have seen an international campaign on behalf of Lapiro, which apparently fell on deaf ears. He served every day of his sentence.

Join me in celebrating the release of Lapiro De Mbanga with his wonderful album Ndinga Man (Energy Productions NE 5003), which was released in the late '80s:

Lapiro de Mbanga - Mimba Wi

Lapiro de Mbanga - Mi Nding Mi Bè

Lapiro de Mbanga - Foua

Lapiro de Mbanga - Fôguô ma Wô

Download Ndinga Man as a zipped file here, and enjoy this video, "Everybody to Kondengui Prison," about which Dibussi Tande says, ". . .In this fiery and no-holds-barred song released last year [2007], Lapiro lashes out against the symbols of decay in today's Cameroun: A regime in power which has turned its back on all the nationalist slogans of the early years; generalized corruption that has affected every stratum of society ; an insolent and arrogant ruling elite brazenly parading symbols of ostentatious consumption (vulgar SUVs out of place on Cameroon's roads, huge castles amidst appalling squalor, some shown in the video). . .":