The "New" Guinea Sound

From Independence in 1958 until the death of dictator Sekou Touré in 1984, there was only one record company in Guinea, the legendary Syliphone label. Not only that, all professional musicians in the country performed under the aegis of the Parti Démocratique de Guinée, the only legal political party. They were employed by the state, which provided musical instruments and venues. This could make for some uncomfortable situations, such as when when trumpet player Balla Onivogui fell afoul of some government bureaucrats in 1970 and was deposed as leader of his own group, Balla et ses Balladins, in favor of his sideman Pivi Moriba. "Pivi et ses Balladins" recorded one album before the status quo ante was restored when Sekou Touré himself intervened.

This all sounds like a very stifling state of affairs, but in fact during this period Guinea produced some of the most vital and original music to come out of the African continent. The official cultural  policy was Authenticité, which rejected European influences and sought a return to African roots for inspiration (similar policies were in place in Mali, Tanzania and Congo [Zaïre] for a time). It's all documented in an excellent 2-CD compilation on the Sterns label, Authenticité: The Syliphone Years (STCD 3025-26, 2007), ably curated by Dr. Graeme Counsel, which samples the 83 LPs and 77 45s released by Syliphone.

Several years ago Dr. Counsel finished digitizing Syliphone's archives in their entirety, including many, many recordings that were never pressed on vinyl. You can listen to all of them on the British Library's website. At the completion of this massive project Guinea's Ministry of Culture held a celebration, featuring among others the legendary Amazones de Guineé:

This Golden Age of Guinean music came to an end in 1984 when Sekou Touré died and Syliphone was scrapped. The many national and regional musical groups sponsored by the Ministry of Culture were cast to the vagaries of the free market. Some survived and still perform to this day. Many foundered. Taking the place of Syliphone were a number of independent labels, dealing now in cassettes rather than vinyl (I would assume cassettes also have gone by the wayside since, but who knows?).

Guinean music, freed from political constraints, has tended more toward the slick sound that typifies modern African popular music, often utilizing synthesizers but still making use of traditional instruments like the kora and balafon. It is often recorded outside Guinea, for instance in Abidjan's JBZ Studios, as was today's selection, Yaya Bangoura's La Patience (D.D. United 96002, 1996).

Bangoura typifies the "new" breed of Guinean musicians (that is, "new" as of 1996 - I confess to not having heard much recent music from that country, although I'm sure there's plenty). He was born in 1957 and became a teacher in 1982. However, he'd always had an interest in music and was a featured singer on Syli Authentique's 1976 album Dans l'Arène (Syliphone SLP 57). La Patience was his first solo recording effort, followed in short order by Kalanyi, Koule Yèlè and several tours which would take him to Europe, the United States and Canada.

Crippling back problems have forced "El Bangou" to perform in a chair for some time. I read, however, that he recently arrived in the US for specialized medical care. Here's hoping that he will continue to entertain us for many more years!

Yaya Bangoura - Koundara

Yaya Bangoura - Sabou Fanniyi

Yaya Bangoura - Super V

Yaya Bangoura - N'na Barana

Yaya Bangoura - Khakhili

Yaya Bangoura - Bariké

Yaya Bangoura - Denké Touré

Yaya Bangoura - Koundara

Download La Patience as a zipped file here.

Urban Azmariwotch

The azmari is the Ethiopian equivalent of the West African griot - a troubadour, a truth-teller and "court jester" all in one, disdained and beloved at the same time. The essential release Éthiopiques 2: Techawet!: Urban Azmaris of the '90s (Buda Musique 82952-2, 1997) traces the development of a new urban form of the azmari's art to the the fall of the putatively "Marxist-Leninist" Dergue regime in 1991. Restricted by a curfew for the previous 18 years, residents of Addis Ababa took to nightlife with a vengeance, giving rise to many new azmarebets, or cabarets devoted to this musical form.

The usual azmari ensemble is composed of one or two vocalists, players of the krar (Ethiopian lyre), masinqo (one-stringed violin), percussion and perhaps accordeon. As today's selection, the cassette Democracy Mebtesh (Negarit Music Shop, ca. 1992) illustrates, this combination can be supplemented by organ or synthesiser, electric bass and drum machine (somewhat to the detriment of the music, in my opinion). 

The title, Democracy Mebtesh ("Your Democratic Right"), clearly alludes to the atmosphere that prevailed in Ethiopia in the early '90s after the fall of the Dergue and the rise of a new government led by the Ethiopian People's Revolutionary Democratic Front. My friend Andreas Wetter writes, "...I think it is meant in a rather ironic way. I remember having heard it used by people from time to time. The media was full of words about democracy but everyone knew that there was no real democracy. People usually felt a subtle oppression and didn't believe in the offiocial discourse, because there were imprisonments, often arbitrary, and even killings."

Our featured artists, Betsat Seyoum Abhra and Abbebe Fekade, exemplify the new urban azmariwotch. Betsat, born in 1965, does not come from a musical family but found her calling in 1985 performing in various establishments in Addis before opening her own azmarebet in 1990. Abbebe, born in 1970, by contrast comes from a musical heritage in the province of Gondar, where his father was an azmari.Performing together in Betsat's establishment, they are naturally simpatico!

Betsat Seyoum & Abebe Fekade - Ewäye Händare

Bati is one of the four major kiñits, modes or scales of Ethiopian music, the others being Tezeta, Ambassel and Anchihoye. For many years I thought "Bati" was an actual song. There are many versions extant and I featured one in a previous post. Andreas Wetter, though, tells me that no two versions have exactly the same words. The versions I've heard have usually been male and female duets, and even though I don't understand the lyrics, have always struck me as being flirtatious in nature. Andreas tells me the version here is particularly scandalous. Francis Falceto's liner notes for Betsat's and Abbebe's CD Urban Azmaris of Ethiopia (Long Distance 122166, 1995) translate the lyrics as follows:

As Falceto further explains, the words are more than what they seem. The underlined lyrics above are the literal meaning whereas the boldface are the actual meaning. The Abyssinica Dictionary explains, "Wax and Gold is the formula used by the Ethiopians to symbolize their favorite form of verse. It is a form build of two semantic layers. The apparent, figurative meaning of the words is called 'Wax'; their hidden actual significance is the 'Gold'. The term Wax and Gold is derived from the work of the goldsmith, who constructs a clay mold around a from created in wax and then, draining the wax, pours the molten gold into that form...." During the time of Haile Selassie and later under the Dergue such verbal subterfuge was a vital form of social protest.

Betsat Seyoum & Abbebe Fekade - Bati

Betsat Seyoum & Abbebe Fekade - Wahoye

Tezeta (or "Tizita") is often described as "Ethiopian Blues." The word means "memory" or "nostalgia," and like Bati above, it is one of the four major kiñits, or modes, of Ethiopian music. No two versions of Tezeta, even if literally called "Tezeta," will ever be the same. Falceto, in the liner notes of Éthiopiques 10: Tezeta: Ethiopian Blues & Ballads (Buda Musique 82222-2, 2002), writes,"...Singing one's sadness isn't as paradoxical as it may seem. There has to be a way to get through life's cruel twists of fate, and from the world's often comes the inspiration to overcome alll manners of adversity, public or private. Might as well do it in a song. If the Afro-American blues is the best-known means of expression combining music with wallowing in misery, there are many musical cultures throughout the world that have formulated in their own way this odd mixture of brightness and gloom, heavy-handedness and lightness of heart..."

Betsat Seyoum & Abbebe Fekade - Tezeta

"Enneggänaññallän" = "We Will Meet." 

Betsat Seyoum & Abbebe Fekade - Enneggänaññallän

Ambassel is the name of a district in Wollo Province and is also one of the four kiñits of Ethiopian music. Wikipedia describes it as the mode used for songs with historical themes.

Betsat Seyoum & Abbebe Fekade - Ambassel

"Ende Näh" = "How Are You?"

Betsat Seyoum & Abbebe Fekade - Ende Näh

"Lomi Nahe (She) Waye" = "You are a Lime" (a term of affection).

Betsat Seyoum & Abbebe Fekade - Lomi Nahe (She) Waye

Betsat Seyoum & Abbebe Fekade - Ewaye Gondare

Download Democracy Mebtesh as a zipped file here. Many thanks to Andreas Wetter, who, as always, has provided much useful information for this post. The liner notes of Éthiopiques 2, Éthiopiques 10 and Urban Azmaris of Ethiopia were also quite helpful. If you really want to dig into the details of Ethiopian musical theory (something that's above my head), you might like to read this article by Timothy Johnson, who discusses the four major kiñits of Ethiopian music - Bati, Tezeta, Ambassel and Anchihoye. This article by Ezra Abate is also quite detailed.

Conspiration

Les Officiers of African Music were a "super-group" formed in the 1980s by Congolese musicians (mainly from the Brazzaville side of the river) in Paris, notably Tchico Tchicaya, Passi-Jo, Ballou Canta and Nianzi Gaulard, "L'Amiral Cheri-Gau," the star of today's offering, Conspiration (Savas SA 30.0048).

There's not much to say about this one except it's a primo example of mid-'80s Congo rumba at its best. Enjoy!

L'Amiral Cheri-Gau & Les Officiers of African Music - Conspiration

L'Amiral Cheri-Gau & Les Officiers of African Music - Ce Combat de la Vie

L'Amiral Cheri-Gau & Les Officiers of African Music - Mth Amour

L'Amiral Cheri-Gau & Les Officiers of African Music - Tungu

L'Amiral Cheri-Gau & Les Officiers of African Music - La Musique est une Science

Download Conspiration as a zipped file here.

The Voice of Arewa

A while back I posted about northern Nigeria's greatest female singer, Barmani Mai Choge. I devote today's post to Alhaji Mamman Shata, acclaimed as the greatest male singer of "Arewa," a giant who ruled the Hausa music scene for over 60 years.

Finding out more information about Dr. Mamman Shata has not been easy. He is the subject of at least one biography, "Shata Ikon Allah!" by Ibrahim Sheme (Kaduna, Infomart Publishers, 2006), and at least one doctoral dissertation, “The Role of an Oral Singer in Hausa/Fulani Society: A Case Study of Mamman Shata," by Dr. Abdulkadir Dandatti (Folklore Institute, Indiana University, 1975), neither of which I've been able to get hold of. There does seem to be a fair amount of information about him online in Hausa.

Shata was born in Rugar Kusa, Musawa Village, Northern Nigeria in 1922. Although his father disapproved of his interest in music, he began singing at the age of 13 and was soon composing his own Wakokin, traditional Hausa praise songs. He was accompanied by musicians playing kalungu, small talking drums, and travelled throughout the north of Nigeria gaining fame if not yet fortune. He once told an interviewer, “I ventured into music out of childish exuberance. I didn’t inherit it from either of my parents. I sang for a long time without collecting a penny. Even when I was given money, other praise singers collected it. I only started collecting money when I made it (music) a career." He settled down in Funtua, also the home of Barmani Mai Choge, a wild and wooly municipality that hosted many brothels. Chafing at the strictures of conservative Hausa Muslim society, he had a taste for drink and sang its praises.

It is said that Mamman Shata never rehearsed and composed his songs on the spot. I've been unable to track down much of his discography and I suspect most of his music was never pressed but recorded for broadcast. Probably much of it was not recorded at all. In addition to praise songs, his repertoire covered all manner of subjects, from agriculture to politics to the military, even food! One notable song is said to have been broadcast throughout northern Nigeria during the troubles of 1966-67 preaching peace, tolerance and national unity. He performed throughout West Africa and even made it to Britain and the United States.

Alhaji Doctor Mamman Shata passed away on June 18, 1999, leaving behind three wives, 22 children, numerous grandchildren and an immortal musical legacy. The true voice of Arewa!

Here are two cassettes by the immortal Mamman Shata.

The cassette Bakandamiyar (EMI Nigeria EMI 003), which I obtained during a visit to Kano in 1995, is a dub of a scratchy LP recorded, I suspect, some time in the '70s or earlier. I would guess the song "Garba Bichi" is in honor of Abubakar Ali Bichi, who was a prominent Northern Nigerian businessman born in 1924. There is a Garba Bichi Ahmed (possibly his son?) who is a member of the Nigerian Federal House of Representatives from Bichi, Kano State, but since he was born in 1964, it's probably not about him:

Alhaji Mamman Shata - Garba Bichi

"Bakandamiyar"is considered one of Maman Shata's greatest songs. In it he sings his own praises:

I started Bakandamiya and embraced the thing that interests me most
Alo, Alo, the singer expresses his gratitude and so do the chorus.
As for me nothing interests me except my singing,

Beat your drum carefully,
Play slowly and carefully,
For drumming is your inheritance but not mine.
I started singing as a hobby,
Certainly I started it as a hobby and outshined the professionals;
Now it is my match that they search for and have woefully failed,
Alo, Alo, the singer expresses his gratitude and so do the chorus.
It is not parting with a hero that is painful,
But filling the gap which he created....

...One day here in the city of Dabo,
 I have ever lived in the city of Dabo,
During the reign of Sanusi Mamman,
Burhan father of Habu son of Abdu,
Then I packed my belongings and left,
And returned to the city of Dikko,
Our Katsina, the city of Shehu. 

My departure pleased the Kano singers;
They ganged up against me saying:
That bastard Shata has gone,
Good riddance Shata has left,
Ha! Since he left the city of Dabo,
No doubt has lost many good things.
Go your way; I am aware I missed Kano City,
And Kano too had missed a famous singer,
And you also had missed my singing. 

After six good months I staged a comeback,
I went away for six months,
And returned to the city of Dabo,
On Friday during the princess’s wedding,
I sneaked in with my mini car,
I took a corner and parked my mini car,
I put on a veil and joined the crowd..... 

.....I pondered and groaned,
There and then I uncovered myself,
And said, You have now felt the absence of Shata, the singer.
Even among kola nuts there are marsa,
Well much more so among the singers,
Princes, I hope and think that you will lend me your ears,
And listen to my song.
It is not parting with the hero that is painful,
But filling the gap which he created.... 

......That day I rose and praised myself,
And praised God and his Messenger,
That day I outshined Hamisu, outwitted Caji and put Dabolo out of action,
They cast a spell on me but to no avail,
And had I prior knowledge,
I would have brought my billy-he goat, and my speckled fetish cock,
What! Would that I were able to know in advance,
I would have prepared for it.
I ignored banjo and guitar players,
Because they are insignificant musicians who,
Play for money clothes to wear and a few pounds to get married.

Alhaji Mamman Shata - Bakandamiyar

Download Bakandamiyar as a zipped file here.

Emir of Hadeija (Polydor POLP 121), which came out in 1985 I think, was one of Shata's last recordings, and is considered one of his best. I presume from the song titles that they are in honor of various notables. For instance, Side One honors rulers of various traditional states in Northern Nigeria, while I would guess Side Two praises business or political leaders:

Alhaji Mamman Shata -  Emir of Hadeija / Emir of Bauchi / Bella Galadima of Katagun / Emir of Daura Alhaji Maman Bashar

Alhaji Mamman Shata - Habibu Fari Elema / Wili Dan Tijani / Shehu Kasimu Sarkin Mararaba / Malam Shuaibu Gadan Gayan / B.B. Faruku Na Allah

Download Emir of Hadeja as a zipped file here.

The picture at the top of this post is from the Mamman Shata Facebook page. The translation of the lyrics of "Bakandamiyar" is from the article, "10 Years After his Death, Shata Still Lives on," from the Daily Trust (Nigeria), June 21, 2009, which provided much useful information for this post. I'm also greatly indebted to the blog Taskar Mamman Shata and the Wikipedia article "Mamman Shata."

A Belated Farewell to Seydou Zombra

In 1987 French producer Jean Philippe Rykiel produced Soro, an album by the legendary Malian vocalist Salif Keita that was acclaimed as a World Music™ classic. Sorry, but I just hated it. I'm not saying that African musicians aren't allowed to take advantage of the latest in studio technology to appeal to an international audience, but something about that particular effort just left me cold. Keita's beautiful voice was swamped in instrumentation and rococo flourishes. What a waste!

Today's offering is Synimory (EMI E0199912-4), a 1991 cassette by Burkinabé singer Seydou Zombra. Synimory was also produced by Rykiel. On Youtube you can find a number of previous recordings by Zombra, and you know what? I like this one the most. Here the production elevates rather than overwhelms Zombra's rather impressive vocal chops.

The music of Burkina Faso is not well-known outside that country. Musicians from Burkina, like Amadou Balaké, often migrate to other countries, like Ivory Coast, to record and make a decent living. In Zombra's case it was apparently his parents who moved to Abidjan, where he was born in 1956. He is said to have been a talented footballer in his youth before becoming a sports announcer for Radio France International's program, "Les Dieux du Stade," and producing numerous other programs for the station. His first LP, Gnoumbono (Capriccio 37077), was released in 1979.

After a long illness, Zombra passed away in Paris on July 16 of last year. He is missed by sports fans and music aficionados alike. Adieu!
   
Seydou Zombra - Synimory

Seydou Zombra - Yeleen

Seydou Zombra - Fangan (Instrumental)

Seydou Zombra - Denwolo

Seydou Zombra - Fangan

Seydou Zombra - Synimory (Instrumental)

Download Synimory as a zipped file here.

Sweet Sounds From Baba Gaston

I was all ready to post today's selection - Baba Gaston's wonderful 1983 release Condition Bi-Msum (ASL ASLP 971) - when I realized that Stefan Werdekker had made it available on his blog WorldService a while back. Should I or shouldn't I, I wondered? Then I decided to go ahead with it. If you missed it before, here's your chance to enjoy some of the sweetest soukous the '80s managed to produce.

I've written about Baba Gaston before. He's one of many Congolese musicians who made their way to East Africa during the '70s and '80s. Coming from Lubumbashi in the southern part of then-Zaïre, where Kiswahili was already the lingua franca, it wasn't a difficult transition for Gaston and his Orchestre Baba Nationale to settle down in Dar Es Salaam in 1971, relocating to Nairobi a few years later. Here the band gave rise to many offshoots and a distinctive East African iteration of the classic Congo rumba sound. It all came crashing down in 1985 when foreign musicians were ordered to leave Kenya under President Daniel Arap Moi.

Enjoy Condition Bi-Msum. And for more information about Baba Gaston and other Congolese musicians in East Africa, read Alastair Johnston's essential Congo in Kenya.

Baba Gaston - Ekelekele

Baba Gaston - Hello Hello

Baba Gason - Rudi Nyumbani Africa

Baba Gaston - Condition Bi-Msum

Download Condition Bi-Msum as a zipped file, complete with album and label art, here.

Zouglou Gnakpa!

Les Côcôs were one of the innumerable groups that popped up during the first wave of Zouglou  in the Ivory Coast during the economic crisis of the early '90s. I wrote about the genre in an earlier post here. Through the travails of recent years, notably two civil wars, Zouglou has remained popular, according to this very informative article:

"...Through its emphasis on social and political criticism, zouglou developed into a form of Ivorian counter-culture. Zouglou musicians represent the perspective of marginalized youth and social underdogs and have been very critical of the devastating behavior of the wealthy and politically powerful in Côte d’Ivoire. Zouglou artists see their role as speaking truth to power, because, according to a famous nouchi (Ivorian street slang) saying, gbê est mieux que drap: “the truth is better than shame”. Zouglou music gave the youth in Abidjan a platform from which to participate in the public debate...."

As is often the case, I've been unable to find out much about Les Côcôs. After their first release, the cassette Zouglou Gnakpa (EMI EO38192-4, 1992), they seemed to disappear without a trace. That one, however, was a good seller and spawned at least one hit, "L'Enfant Yode" (listed as "Les Côcôs" on the inlay card), which has been included on several CD compilations. Enjoy Zouglou Gnakpa now!

Les Côcôs - L'Enfant Yode

Les Côcôs - Nathalie

Les Côcôs - Christina

Les Côcôs - Hommage

Download Zouglou Gnakpa as a zipped file, complete with scans of the inlay card, here.