MUSIC

“I think one of the most exciting things about the reintroduction of Horizon Unlimited is the fact that young folk love our music, and are surprised at the upbeat tempo, and the lyrics, which are not only of today, but also very futuristic as well. Horizon Unlimited was our last album with Decca that came out in 1979. It’s been a long time since then and this really is part of a much longer story, but amongst one of the most significant things I remember was that we, The Lijadu Sisters, paid for all the studio and band session fees. At the time, this was unusual, and not the arrangement we had with that record label. We were originally meant to record at Decca West Africa in Lagos, but when we got to the studio, no one had told us that it was being upgraded – from eight tracks to twenty-four. So, we brought everyone to London and made the album there instead.” –Yeye Taiwo Lijadu

Seun Kuti set to release highly anticipated album ‘Heavier Yet (Lays The Crownless Head)’, executive produced by Lenny Kravitz on October 4th. Afrobeat virtuoso Seun Kuti is gearing up to unleash his latest musical masterpiece upon the world with the upcoming release of his album ‘Heavier Yet (Lays The Crownless Head)’ that will be set to make waves globally on October 4th via Milan independent label Record Kicks. Coming 6 years after the Grammy nominated album ‘Black times’, this album marks a pivotal moment in Seun Kuti's illustrious career, showcasing his evolution as an artist and activist. Executive produced by legendary musician Lenny Kravitz and Fela Kuti’s original engineer Sodi Marciszewer (artistic producer), ‘Heavier Yet (Lays The Crownless Head)’ promises to deliver a sonic experience like no other. With both Kravitz's and Sodi’s expertise together with Seun Kuti's unmatched talent, the album is poised to redefine the boundaries of contemporary music while staying true to the roots of afrobeat. Featuring a tracklist of six electrifying songs, each track on ‘Heavier Yet (Lays The Crownless Head)’ embodies the spirit of resistance, resilience, and revolution. Each song talks about standing up against challenges and fighting for change. Like the standalone singles ‘Dey’ feat reggae icon Damian Marley, described as “a song about embracing and championing who we are, regardless” and ‘Emi Aluta’, “a song about struggle (Aluta means struggle) that pays homage to all the great revolutionaries”, that features Zambian singer, rapper and songwriter, Sampa The Great, one of best and most innovative lyricists of our time. The song ‘T.O.P.’ is about how society values money and success more than people. Seun Kuti wants to change this by promoting empathy and reconnecting with nature. In another song, ‘Love and Revolution,’ he expresses his love for his wife and believes that true love can inspire people to make the world a better place. “This project has been very special to me from the moment I conceived it, speaking to Lenny Kravitz, who has shown me such a brotherly love and respect” Seun says. “He has brought me to his home. I met his daughter Zoe and he has guided us with fierceness. Since we spoke about the album, three years ago, as the executive producer of this project, he has always been by our side and very supportive”. “I want to thank Craig Ross and Sodi, the producer of this project. We had a great time. It was the first time for me in the studio with Sodi and I was really impressed by his work and his fatherly advice and dedication”. Each song on the album is a testament to Seun Kuti's unwavering commitment to using music as a tool for social change and empowerment. Through his powerful lyrics and infectious grooves, he continues to carry on the legacy of his father, the legendary Fela Kuti, while carving out his own path in the world of music. As a musician and pan-African activist, Seun has been involved in a number of campaigns in recent years, including #EndSARS – a social movement against police brutality in Nigeria. Significantly, he’s revived the Movement of the People (M.O.P.), the political party his father set up in 1979, which was quashed by the military government not long after Fela’s failed presidential bid. ‘Heavier Yet (Lays The Crownless Head)’ is scheduled for release on October 4th, 2024, and will be available on all major streaming platforms, limited edition colored vinyl and CD. Fans can expect an album that not only entertains but also inspires and ignites a spirit of activism and liberation. Seun Kuti is a Nigerian musician, singer, and songwriter renowned for his captivating performances and socially conscious music. He is the youngest son of Afro beat pioneer Fela Kuti. Seun has spent most of his life preserving and extending his father's political and musical legacy as the leader of his father's former band Egypt 80. As a developing saxophonist and percussionist, he entered the formal ranks of the band before he was 12. In 1997 when Fela passed, in fulfilment of his father's wishes, Seun assumed the mantle as head of Egypt 80 and he has run it ever since. During his career, Seun Kuti released 4 albums with Egypt 80: ‘Many Things’ (2008), ‘From Africa with Fury: Rise for Knitting Factory Records’ (2011), coproduced by Brian Eno and John Reynolds, ‘A Long Way Beginning’ (2014) and the Grammy nominated ‘Black Times’ (2018) that included a feature from Carlos Santana. They also released numerous EPs. Seun has played for enthusiastically receptive audiences globally and collaborated with many great artists. In 2022, he joined forces with Roots frontman and MC extraordinaire Black Thought in the EP ‘African Dreams’. In 2023, Seun collaborated on Janelle Monae's ‘The Age of Pleasure’ (Grammy nominee for Album Of The Year) with the two singles 'Float' and 'Knows Better', teamed up with Talib Kweli and MadLib for their album ‘Liberation 2’ on the song ‘Nat Turner’ featuring Cassper Nyovest and released a new version of the single ‘Bad Man Lighter’ with Black Thought, featuring Vic Mensa.

Assiko Golden Band de Grand Yoff is the sprawling drum collective tearing up Dakar’s nightlife scene. Senegalese poet Djiby Ly (Wau Wau Collectif) is backed by fourteen different percussive instruments plus horns, winds, balafon, and the occasional accordion, combining Count Ossie’s spiritually elevated polyrhythms with Fela Kuti’s orchestra and Tony Allen’s groove. Based in the impoverished neighborhood of Grand Yoff and operating as a mutual aid group for the larger community, the band builds its songs on ancient rhythms passed on from Senegal, Cameroon, and the infamous Gorée Island. In both Wolof and French, Djiby preaches a message of uplift and cooperation rooted in the Sufi teachings of the Mouride Brotherhood, as well as Christianity and animist religions. “Senegal, my life my joy” is the call and response chanted over cascading, infinitely layered drum patterns on opener “La Musique Du Cœur.” “We build our own country” the band proclaims in Wolof on “Xarritt.” For twenty years and across three generations of band members, Assiko have played raucous all-night jams at weddings, secret parties, and political rallies. Grainy cellphone footage of their live shows has spread online. But this is their first album, the result of a collaboration with Swedish musician and archivist Karl-Jonas Winqvist (Sing A Song Fighter), who met the band in Dakar in 2018 and facilitated recording sessions and overdubs via Whatsapp (no small feat with so many musicians). This is vital, exciting, and innovative music, alive with energy and purpose, a band rooted in a very specific community but speaking to the world. 11月上旬入荷予定。セネガルの首都ダカールのナイトライフ・シーンを引き裂く広大なドラム集団Assiko Golden Band de Grand Yoffのファースト・アルバム『Magg Tekki』が〈Mississippi Records〉よりアナログで登場！彼らは20年間、実に3世代にも渡り、結婚式、秘密裏のパーティー、政治集会などで徹夜ジャムを演奏。そのライヴ映像は携帯電話を通じてネット上で拡散されていながらも、今回初めての録音！〈Sahel Sounds〉から作品を送り出していたWau Wau Collectifのメンバーでセネガル人の詩人Djiby Lyも参加。14種類のパーカッシヴな楽器にホーン、管楽器、バラフォン、時折アコーディオンが加わり、スピリチュアルかつ高揚したポリリズムとフェラ・クティのオーケストラ、トニー・アレンのグルーヴが融合した画期的な一枚に仕上げられています。

Teranga Beat returns to its roots in West Africa and more precisely to Gambia, to present Galgi, the second album of Bai Janha’s groovy steamroller Karantamba on the label. The first album of Karantamba - Ndigal was a crucial one for the label as it was its third release, marking its identity: exploring cultural hybrids where traditional music is still present, in that specific region of West Africa in the beginning and later on to other parts of the continent and the Mediterranean. Galgi was recorded 4 years after Ndigal in 1988 in Studio Wings in Dakar on reel tapes. An Afro-Mading jewel that remained unreleased until today and as an original ‘80s recording, guitars and synthesisers are thriving together with a killer groove throughout the entire album. The difference between Galgi and the previous recordings of Karantamba is not only the ’80s sound but also the female vocals of Ndey Nyang! Galgi means “Slave ship” in Wolof, a track dedicated to the people who suffered during the Atlantic slave trade, and this is why the photo of the cover was shot in the emblematic House of Slaves in the Gorée island in Dakar. The song remains contemporary, as many people today take the risk of sailing through the maelstrom of the Atlantic Ocean towards unknown shores—a journey reminiscent of the historical immigration from the West Coast of Africa, where slave ships once set sail. This time though, it reflects an effort to escape the realities imposed on Africa by former colonisers since the continent gained independence.

Strut present the definitive vinyl edition of 'Nigeria 70'. First released in 2001, the collection inspired a new generation of labels and releases into Afro funk and Afro jazz fusions and helped to introduce the 1970s Lagos scene beyond Fela Kuti's catalogue for a legion of soul, funk and dance music enthusiasts.

Continuing their exploration of São Tomé and Príncipe with DJ Tom B., Les Disques Bongo Joe proudly announces the release of África Negra Anthology Vol. 2. We've carefully selected and remastered 13 standout tracks for this volume, digitized from studio tapes by their tour manager. The album includes a booklet with updated liner notes and vintage photos of the group. África Negra, established in the early 1970s by Horacio and Emidio Pontes, is São Tomé and Príncipe's most renowned musical group. Their blend of Puxa and Rumba, infused with Leonildo Barros' guitar riffs, Armando Tito's bass lines, and vibrant percussion, gained them recognition beyond the archipelago. This volume offers a glimpse into their musical journey, featuring unreleased sessions from 1979 and 1990, showcasing lead vocalists like João Seria and Sergio Fonseca. Reformed around Leonildo Barros and Antonio Menezes since 2008, the group has released three albums since 2012 and resumed touring in recent years, with João since 2014. Their performances continue to captivate audiences with energetic rhythms, graceful harmonies, socially charged poetry, and distinctive dance moves, supported by their Lisbon-based tour manager, Afonso Simoes (Filho Unico), who facilitated the excavation of these tracks. Since the tragic passing of Joao Seria on May 4, 2023, followed by national funeral honors, 90s lead vocalist Sergio Fonseca has rejoined the group, accompanied by Iju, a renowned younger São Toméan vocalist, delivering an engaging show. Pacheco, known for his devastating bass riffs and unique style of playing, has also returned, having lived in Cape Verde since 1987 and recently resettled in São Tomé. This anthology is dedicated to the memory of General João Seria, Gabriel João, Sep 1, 1949 - May 4, 2023.

Strut introduces a pioneering new compilation 'A Dancefloor In Ndola,' curated by revered East African DJ, Kampire. Forging her reputation through memorable sets for the Nyege Nyege Festival in Uganda over the last decade, Kampire now tours worldwide and is celebrated for her brilliantly curated sets spanning the full range of African music styles from the ‘70s and ‘80s to the present day. Although born in Kenya to Ugandan parents, Kampire spent her formative years in Ndola, Zambia. ‘A Dancefloor In Ndola’ is inspired by artists and songs that formed part of her soundtrack during that time. “It is important for me to continually reference Africa’s own musical history,” she explains. “At 17, I didn’t pick up on my Dad’s music but now I love and collect those records. I’m constantly referencing them in my music sets today. I love that feeling of shared nostalgia where people recognise a song they haven’t heard in a long time. It is a touchstone for me when I’m playing.” The compilation flows through different East African and South African genres from Congolese rumba and soukous to 1980s township bubblegum and the rich guitar-led sounds of Zambian kalindula. “There are styles of music on the compilation which are often considered unsophisticated from rural areas. I and other contemporary African artists and DJs draw inspiration from them; it is part of what makes us ourselves.” Kampire also shines the spotlight on many incredible women in African music from the ‘80s, including Congolese legends like Pembey Sheiro, Feza Shamamba and Princesse Mansia M’bila to V-Mash and Di Groovy Girls from South Africa.

Cameroonian artist, musician, author, composer, performer and guitarist Roger Bekono made a deep mark in the contemporary history of Cameroonian music through the four-on-the-floor, ribald intensity of bikutsi. The Ewondo-language dance-pop style that forms an undulating tapestry of interlocking triplet rhythmic interplay came to international prominence in the European “world music” scene as the 90s began. But the relentless sound of bikutsi developed in Yaoundé at the hands of Bekono and many others, as it developed from a village-based singing style performed mostly by women into a cosmopolitan music force that rivaled the popularity of established musics like Congolese rhumba, merengue and makossa. With his unique—some say suave—voice, Bekono contributed much over a period of more than 10 years as part of the evolution of this traditional rhythm-turned-urban dance movement. Roger Essama Bekono was born June 15, 1954 in Atéga, Central region. His mother Scolastique Essama nicknamed him Beko-bâ-Andela, in homage to his great-grandfather who died a few years before his birth. From an early age, he was soon confronted with the harshness of daily life in the village. Young Bekono walked four kilometers to school from the family home each day followed by extensive domestic chores. So he had little time to devote to football and other types of children's games. Instead, he spent his time singing while working, developing his distinctive vocal timbre and from the age of 7, he joined the choir of the Catholic Church of Atéga where he sang for several years every Sunday. His mother worked hard to put him through school and eventually get him to the city for further education. In 1968, Bekono left his native village to settle in Yaoundé, the capital city, with the ultimate goal of completing his secondary studies. 14 years old and living with his uncle, he went to high school and met some young people who shared the same passion as him, music. After class, they would go in groups near discotheques to listen to the music of their favorite artists of the time. They also discovered the events of the "Youth Mornings" organized at the Mefou cinema in Mvog-Mbi. During these events, the young Roger lets his talent speak through the popular songs of his idol who was none other than Mariam Makeba. She was an undeniable star throughout Africa. He was so into her his first nickname in music was simply “Mariam Makeba,” because of his ease in interpreting her popular songs, and because of her timeless, suave vocal timbre. At the time he was also a fan of Michael Jackson, Edith Piaf, Michel Sardou and Elvis Presley. Sometime in the mid-1970s Bekono made an abrupt stop to his studies. His mother and his adoptive father were angry and demanded answers. He dreamed of going into music full time. However, being a musician at that time in Cameroon was not yet perceived as a worthy profession. Cameroonian musicians did not have a secure income despite their renown, and no copyright society had been set up yet. They had for the most part a bad boy image, thought of as people without a future. Therefore, it was difficult for his parents to accept. His mother was certainly disappointed by the sudden decision but she has always believed in him. So his step-father gave him a classical guitar and a tape recorder so that he could work independently on music full time. Bekono knew you have to think about composing original music and lyrics instead of covering classics like those of Mariam Makeba. your own words and the music of your songs, the field of reflection is vast between your own experience and the evils that undermine society. However, he hadn’t yet settled on a musical style, so he initially composed songs with foreign colors like his song "Bòngo Ya Cameron,” which has a French flavor and of Rumba but sung in his own Ewondo language. His music is appreciated by those close to him and in the cabarets of Mvog Ada where he performs on certain weekends, he learned to play the guitar and perfectly masters the art of singing. At each of his live performances, he makes a good impression in front of a crowd amazed by his talent, and in front of certain actors and pioneers of a rhythm that is gaining ground in Cameroonian music known as bikutsi. Note here that the bikutsi is basically sung in the Beti language and can be defined as a music and a traditional dance from Cameroon, specifically an urbanize form of pop music based on Beti musical forms, originating in the Cental and South provinces where the Beti ethnic group resides. Bekono falls in with some of the main characters in the bikutsi scene and little by little he learns the basics, adapts and a few years later decides to release his very first project. It was in the 1980s that the big names in bikutsi emerged. The style began to have international visibility. A multitude of vibrant, young talent appeared on the Cameroonian music scene. There had already been the crucial groundwork laid by the father of modern bikutsi Messi Martin who discovered how to transpose the sound of the traditional balafon (xylophone) to an electric guitar. Bekono sensed that bikutsi was in its golden age amid fierce competition he took his time to prepare his first solo album by working with the big names of the time, from both the old and new generations. At the end of 1984, Bekono released his first project Oget Mongi on LP and as soon as it was released, the lead single "Ngon Nnam" hit the capital's radio stations. The end of the year in Cameroon is always marked by happy events like weddings, communions, baptisms, etc. and this song was heavily played at these types of events following the album’s release. He quickly became one of the rising stars of bikutsi and was invited to radio shows all over Cameroon and perform in the popular clubs and cabarets around Yaoundé. Oget Mongi was produced by Bekono himself under his Label Beko Production with the unconditional support of his parents (his step-father funded the project). Television arrived in Cameroon in 1985, the year following his debut album, so there is no video clip of any of the songs from Bekono’s Oget Mongi. Indeed, Pope John Paul II’s first visit to Cameroon (over 1/3 of the population is Catholic) is one of the various elements that accelerated the process of the start of television in Cameroon. This papal visit is inextricably linked to Bekono’s story: Bekono was enlisted to write and compose the official welcoming song for His Holiness’s arrival. The song appeared just as attention for his debut album was in full swing. It became like a hymn during the Pope's stay in Cameroon, on television and on the radio, in Christian localities. Even after the Pope's visit, the song could be heard at various events. Things continued to progress for the young artist, as his career climbed his home life developed. His daughter Ebah Marie Christine had been born a few weeks after Oget Mongi was released. His eventual wife Madeleine Bikié and he were so secure and happy that they had the capacity to help his younger cousins from the village who were then able to continue their secondary studies in Yaoundé. In 1987, Bekono released Assiko 100,000 Watts on LP and cassette. Very quickly the album became a hit with "Biza" and "Assiko 100,000 Watts" receiving radio play. He sold plenty of records and cassettes and toured the nation. This album brought him to northern Cameroon, where met Ali Baba (the father of Soul Gandja, a style of his own design), a rising star of modern music in the region. They became close friends during that period. The album title refers to yet another style of dance and music, assiko, It is important to note the assiko is not a traditional Bassa dance, but rather a dance adopted by Bassa-speaking folks. It is a traditional Cameroonian healing dance transformed into a party dance, especially found among the Bassa and the Beti. It is therefore thanks to this song that Bekono gets invited to perform in this coastal part of Cameroon, Bassa country, where he meets assiko legends Jean Bikoko and Samson Chaud Gar. The song “Biza" also made a lot of noise outside the capital, and even in the Beti villages during celebratory events. Bekono set his sights on international superstardom though. So he began work on his third album, to be released at the end of 1989. Let’s rewind a little bit first—the bikutsi rhythm was originally played by a balafon orchestra known as a mendzang (see mvett). Based on a cadence and stomping rhythm, it is also marked by a strong presence of percussion. In the 1970s, bikutsi was modernized with the introduction of electric guitar and bass, keyboards, horns and drum kit. The legitimate originators are Anne-Marie Nzie, Messi Martin and Ange Ebogo, but it was with the emergence of Les Têtes Brûlées that bikutsi will experience a earth shaking revolution with the talent of its master to play Zanzibar (Epeme Théodore), who, according to legend, was born with six fingers, allowing him to play with one string more than the others. In the mid- 1980s, the bikutsi rhythm evolved significantly both lyrically and harmonically. It became very danceable because the newest generation of artists added electric lead and bass guitars, as well as electric drums, to it to give it more percussive oomph. During this same period, Clément Djimogne aka Mystic Jim (or Djim) launched an innovative concept that would solidify his reputation as a legend in Cameroonian popular music, having already performed on or produced boundary pushing recordings in the region. Mystic Jim built a recording studio called Mobile Studio equipped with a 4-track recorder, instruments, sequencers and amplifiers, which he set up in his living room. He surrounded himself with an experienced team of musicians to embark on musical production on an almost industrial level. We can’t talk about bikutsi and not discuss this actor and his role within the framework of the music in general and specific role he played in the realization of Roger Bekono's third album in particular, because according to the words of some elders that we have been able to collect for the background of this project, his studio had become an essential place for most of the bikutsi artists of that time. With modest equipment, his productions and his arrangements were better than those that came from the national radio studio. (As in many other African music capitals of the time, the best-equipped studios often sat on the national television or radio grounds, rather than in the hands of private citizens.) Bekono therefore worked with him and his musicians as part of the production of Jolie Poupée. Technology had certainly evolved at that time in terms of musicality in the formerly traditional rhythms, but the programming of this music was not yet at its peak as it is today. His first two albums were recorded to tape in one or two perfect takes the old-fashioned way, so the musicians had to be extremely tight. There was no overdubbing or recording parts separately. For Jolie Poupée Mystic Jim programmed the kick or bass drum, adding effects to have a heavier bass. Overall the album represented a new level of finesse and professionalism after a two-year musical silence. In the middle of 1989, Jolie Poupée was released by the label Inter Diffusion System and aggressively hit the radio, discos and national television. The music video for the title track was on loop on TV. It felt like everyone was talking about it, even artists in adjacent music scenes like makossa. The album came out on vinyl and cassette and remains Bekono’s best-selling recording to this day. With Jolie Poupée Bekono finally made an impact outside Cameroon as the record captured listeners in some Central African countries like Equatorial Guinea, Gabon, Republic of Congo and Sao Tome & Principe. Why in these countries more precisely and not in other African countries? In these countries, we find the Fang or Mfan people (also known as Ekang), Bantu-speaking ethnic groups that are also found in Cameroon. This umbrella language group includes the language in which bikutsi is mainly sung. Most of Bekono’s songs are in French, Ewondo (of which Beti is a dialect) and Pidgin. After Bekono catapults to international renown with Jolie Poupée, he was constantly invited to “Tele Podium,” the television program reserved for Cameroonian music elite, and guest of honor by the high authorities of certain countries such as Equatorial Guinea. The technical sheet of this successful album contains the names of the brilliant musicians who made it possible: Gibraltar Drakus & Roger Mballa (backing vocals); John Paul Mondo (bass); Noon Pierrot (congas); Jean Anthony Foe Amougou (Engineer); Daniel-Cimba Evoussa (guitar); Mystic Jim (music director and engineer); Jean-Paul Assamba (percussion); Steve Ndzana (percussion, drums, Gong); Francis Z. Saho (producer); Pierrot Ahénot (rhythm guitar). The four songs on Jolie Poupée are all considered bikutsi classics. After this long period crowned with success and above all at the height of his art, Bekono decided to take a break from his musical career to enjoy family life while continuing to perform everywhere in Cameroon and even outside its borders. During this period, he became friends with some of his colleagues including Govinal (Ndi Nga Essomba), Gibraltar Drakus and Saint Desir Atango. They decided to form a quartet called Bikutsi System. In 1991, Bikutsi System released a long-awaited debut tape. Unfortunately, it didn’t meet expectations and wasn’t successful. Many younger artists had emerged in recent years like Fam Ndzengue, Bisso Solo, Opick Zoro, Zélé Le Bombardier, with a new kind of bikutsi in terms of both musicality and dance. Perhaps the album didn’t work because the term “bikusti" referred to a somewhat different sound than it did when these all star veterans first hit the scene. Nevertheless, they recorded a second album together which was much more successful and then moved on separately to solo projects. Bekono began thinking of releasing a double album, as full-force return to a solo career. At the time, most of those he worked with on his previous albums were unavailable. Zanzibar had tragically died on the eve of Les Tetes Brûlées inaugural European tour, for example. However, there was a talented new generation, thus he worked with new key people such as François Engoulou “Docta” and Tsala Martin Roger, produced by well-known figure in the bikutsi world Mr Ebanga. The double album consists of two separate cassettes Ding Ma and Makeu Aluck. In 1994, after much anticipation among audiences awaiting new songs from the now-established bikutsi star, the newly created copyright structure SOCINADA was to handle distribution. However, on the eve of the project's release, Bekono and its producer Ebanga didn’t agree on certain points about marketing the album, so the double cassette’s release was continually delayed with thousands of unsold cassettes—and years of hard work—remaining at the SOCINADA warehouse. The failure annihilated Bekono psychologically, pushing him to put an end to his professional career. In the mid-2000s, he had the ambition to open his own recording studio. Shortly after, though, he fell seriously ill and was diagnosed with severe diabetes. So he followed treatment for several years while continuing to write and compose songs just with his guitar and his sweet voice. He began to buy equipment to open his own recording studio. But the equipment was expensive. So he gradually bought what he needed but he relied on the computer skills of his eldest son Owono Bekono Emmanuel Ferdinand. He spent most of his time in the studio in his final years, with some fans still approaching him, and his friendly attitude hadn’t changed over time. Weakened and slightly emaciated by illness and the advancement of age, he continued to nurture his ambition to open his own recording studio and why not release a final album that would surprise everyone? On September 15, 2016, Bekono died of a long illness at the age of 62. In the wake of his passing the media published a wave of tributes, thanking him for what he did for Cameroonian music. He was an admired musician, songwriter and guitarist, and some of his old colleagues and some of the new generation of performers showered Bekono with vibrant tributes via social media, many of which noting something to the effect of: “The artist dies but his works remain.”

Les Disques Bongo Joe are happy to announce the release of Zonder Pardon, new album of our Amsterdam based superstar Don Melody Club in collaboration with Dutch label Exclesior Records. Crazy covers, amazing composition driven by his iconic drum machine groove, this album is a coooool project for our music lovers. Pulling the enchanted listener further into his psychedelic and retro tinged universe, Don Melody Club (AKA Donald “Donny” Madjid) readies the release of his new EP Zonder Pardon. Sung in his native Dutch (as are all his songs), Tederheid is a celebration of the beauty and power of mutual affection. With its uptempo drum machine rhythms, pulsating basslines, and funky melodies, the synths and vocals echo the work of Talking Heads and Bryan Ferry (Roxy Music), but the result is unmistakably Don Melody Club. The wonky Koud Kwartier evokes memories of the Nederwave sound of Doe Maar, a Dutch pop band that combined punk, ska, and reggae influences, first formed in 1978. Coming off the back of a busy 12 months and more of touring with The Mauskovic Dance Band, Madjid returns his focus to Don Melody Club, a project that first saw the light of day with the release of his debut LP Pure Donzin in 2021. Whilst many of his Dutch peers bypass Holland as a place for enlightenment, choosing to pivot and look far and wide for inspiration, Madjid felt drawn to the literary and musical tradition of the flatlands, following in the footsteps of both classic and lesser known Dutch troubadours such as Ramses Shaffy and Ronald Langestraat.

Originally released in 1991, PT House’s debut album ‘Big World’ signaled the arrival of a young Soweto rapper named Nelson Mohale (later better known as Dr House) on South Africa’s early house and kwaito scene. Teaming up with producer Danny Bridgens — an up-and-coming studio hand and session guitarist for the likes of Yvonne Chaka Chaka and Margino, also releasing as The Stone and Leroy Stone — the pair drew influence from US & UK hip-house contemporaries but were determined to give their sound a local flavour, as well as a positive vibe that looked forward to a brighter future. PT House’s four-track debut was a bold statement that still holds up today, reissued for the first time on Afrosynth Records.

Kalita present the first ever official reissue of Sweet Clover's highly sought-after 1979 disco single 'You're What I Need', backed by an unreleased extended mix and the equally impressive 'Sweet Talk', sourced from the original master tapes. With original copies released in a run of just 300 copies and now hitting top three-figure sums on the rare occasion that they come up for sale, Kalita finally serve up a chance to obtain this lo-fi disco masterpiece once again. Accompanied by a never-before-seen photo of the band and liner notes based on interviews with writer and producer Willie McClain, this is another no-brainer from the Kalita camp.

"Every day, the skies of New York City fill up with unseen clouds of radio signals spreading over immigrant neighborhoods. These culturally charged clouds of radio energy burst with a flow of content that continually shifts and transforms, following the lifecycle and rhythm of the streets. In Brooklyn, the signals alight on Flatbush Avenue, blasting from radios in dollar vans, bakeries, churches and on street corners and kitchen tables. By accessing an analog technology that (outside of the radio itself) is essentially free for the listener, economically marginalized communities avoid the subscription and data fees built in to the conveniences of the digital life. Listeners, often the elders of the community, extend metal antennas and position the radios just so, trying to catch the elusive vibrations of crucial music, news and information that are seldom felt in New York City’s legal and mostly corporate owned media soundscape. In Flatbush, stations broadcast primarily to Haitians, Jamaicans, Trinidadians, Grenadians and Orthodox Jews. The Haitian stations are particularly active in East Flatbush with just under a dozen broadcasting daily in Kreyol to the large Haitian community. “I came across it at a very young age. There was this really popular station back in the late 80s, Radio Guinee, and it was based in Brooklyn.” says Joan Martinez, a young Haitian-American born in the US and a former program host on some of the unlicensed Kreyol language stations. “Nobody knows where it was, there are suspicions. But all I know is from Friday night all the way to Sunday night, you would just hear a series of these stations every weekend and it would be the place where you could listen to the latest in Haitian pop music, rap music. It was also the news, my parents and their friends would all sit around the radio and they would just be politicking in the living room getting really loud, you know, dancing, singing along that sort of thing. It was just like a meeting ground and the radio was guiding it.” This phase of New York City pirate radio rose from the ashes of a previous scene dating to the late sixties: a dozen or so stations sporadically run mostly by white teenagers: a mix of hippies, radicals and electronically inclined misfits. By 1987, this loose collective of friends and rivals devolved into infighting after a short-lived attempt to broadcast from international waters off Jones Beach. This created room for new pirate radio voices from diverse communities that were increasingly being pushed off the legal airwaves by high costs, format consolidation, and “the low power desert”, an FCC-led phaseout of small community broadcasters. The local pirates joined a growing national wave of progressive pirate radio activity taking advantage of a new generation of cheap FM transmitters imported from China or home-brewed in makeshift workshops by free radio activists. By the early 90’s, immigrant community-focused broadcasters In New York City flipped the unspoken rules of the earlier pirates who broadcast mainly late at night on a few pre-determined “safe” frequencies, instead filling the FM dial from bottom to top, day and night. In 2000, under pressure from a nationwide increase in pirate radio activity, the FCC introduced a new license class: Low Power FM (LPFM) but opposition from National Public Radio and the National Association of Broadcasters shut down the issuing of new licenses. That severely limited LPFM’s availability in major urban markets due to rules requiring LPFM’s to be “three click aways” from existing stations. Local pirates felt they had no alternative but to continue broadcasting and some stations in Flatbush have been on the air for decades. Despite the passage of the Local Community Radio Act in 2011, opening a new licensing window with relaxed spacing requirements, few new frequencies were available in NYC due to an already crowded dial. The continued pirate presence is enabled by a sort of safety in numbers, an FCC enforcement team hampered by a low budget and a bureaucratic process of enforcement. Interference aside, FCC commissioners and staff publicly fume at the pirates for a range of potential public safety violations, some more theoretical than others and claim they are somehow harming their own communities, and wonder finally, why don’t they just stream on the internet. By viewing radio piracy purely from a legal perspective, critics miss the cultural and historic forces driving the Haitian pirates. During the Duvalier dictatorship (1957-1986) Haitians had access to only two stations broadcasting in Kreyol, rather than French, the language of the elite. One was Radio Lumiere, a religious station and the other Radio Haiti-Inter, a fiercely independent voice whose director Jean Dominque was assassinated in 1999. “The peasant in Haiti, while he’s working on his farm you know he had a transistor.” Says Dr. Jean Eddy St. Paul, Director of the Haitian Studies Institute at the City University of New York. ‘And many peasants, they don’t have money to buy tobacco to smoke, but they will have money to buy the battery to put in the transistor. The first generation of migration, in the US, was during the 1960s and for many of those people the culture of transistor was part of their everyday life, so they’re still maintaining the culture of transistor. For them, having a radio station is very important.’ In July 2019, on a side street in East Flatbush, I met a man calling himself “Joseph” aka “Haitian” (“because I’m a pure Haitian!”), part of a group that keeps Radio Comedy FM on the air. “There’s no owners and committee. It’s a bunch of young guys”. Joseph says, “We have to do something positive for our community. Right now the Marines are in Haiti and we don’t know what’s next! CNN don’t show you this! BBC don’t show you this! So what we do, we have people in Haiti that call us and tell us what’s going on and will send us pictures. This is how we get our information. And bring it to the people…. I have family over there, my mother’s still there. So I have to know what’s going on. At this point in the digital age, it’s an open question how long these analog pirate stations will remain relevant, as their audiences age, neighborhoods gentrify and younger listeners gravitate to social media platforms. The answer seems to lie with their elderly and impoverished listeners. “They don’t have enough money to buy the newspapers understand?.” Joseph says.” For him that makes it worth it to keep Radio Comedy on the air despite a crackdown from the FCC backed by the PIRATE Act signed into law in 2020 that increases fines to $100,000 a day up to $2 million. But the legislation lacks funding to enforce the new regulations. With a federal statute still in place reducing fines down to the ability to pay, it’s unclear whether the PIRATE Act will be anything more than another in an escalating series of scare tactics. Though the FCC has recently suggested the possibility of a new round of LPFM licenses in the future, the already crowded nature of NYC’s FM band makes it unlikely that new frequencies will be made available to the current pirate stations. In addition the FCC doesn’t want to be seen as rewarding illegal activity by granting a license to former pirate broadcasters, which was a prohibition in LPFM’s earlier licensing periods. And for the moment, Joseph, who’s been running unlicensed stations since 1991 (‘it’s an addiction’) is equally unlikely to cede the airwaves. He sees Radio Comedy as not just a radio station, but a community lifeline. “You know many children we save? There was a bunch of guys…Jamaican, Trinidadian, Haitian trying to form a gang. We talked to them, bring them to the station. Most of them have a diploma now. Without the radio, most of them probably get locked up or dead.” Even with the PIRATE act on the books, the number of stations on the air in Brooklyn has remained steady with an average of about 25 per day and the advent of the Coronavirus pandemic has only sharpened their mission. In March 2020 as the spread of Covid-19 lead to NYC’s lockdown, the unlicensed Haitian broadcasters and the other West Indian stations in Brooklyn took a step closer to their listeners, increasing their air time and enhancing their formats to deliver information about the virus both in New York and in their countries of origin amid the heavy toll it took on the community."

1980年代から90年代初頭にかけて、カメルーンのビクツィ・シーンから現れた最もミステリアスなアーティストにして重要人物の一人、Gibraltar Drakusが1989年に残したアルバム『Hommage A Zanzibar』が、アフリカのオブスキュアなカセットテープを掘り起こす大名門〈Awesome Tapes From Africa〉より史上初アナログ・リイシュー。悲劇的かつ謎の死を遂げたギタリストのThéodore Zanzibarに捧げられたアルバム。ベティの伝統音楽とエレクトロニックで非常にリズミカルなギターベースのビクティを完璧に融合させたファースト・アルバムにして、10万枚以上を売り上げた代表的作品！

Cameroonian artist, musician, author, composer, performer and guitarist Roger Bekono made a deep mark in the contemporary history of Cameroonian music through the four-on-the-floor, ribald intensity of bikutsi. The Ewondo-language dance-pop style that forms an undulating tapestry of interlocking triplet rhythmic interplay came to international prominence in the European “world music” scene as the 90s began. But the relentless sound of bikutsi developed in Yaoundé at the hands of Bekono and many others, as it developed from a village-based singing style performed mostly by women into a cosmopolitan music force that rivaled the popularity of established musics like Congolese rhumba, merengue and makossa. With his unique—some say suave—voice, Bekono contributed much over a period of more than 10 years as part of the evolution of this traditional rhythm-turned-urban dance movement. Roger Essama Bekono was born June 15, 1954 in Atéga, Central region. His mother Scolastique Essama nicknamed him Beko-bâ-Andela, in homage to his great-grandfather who died a few years before his birth. From an early age, he was soon confronted with the harshness of daily life in the village. Young Bekono walked four kilometers to school from the family home each day followed by extensive domestic chores. So he had little time to devote to football and other types of children's games. Instead, he spent his time singing while working, developing his distinctive vocal timbre and from the age of 7, he joined the choir of the Catholic Church of Atéga where he sang for several years every Sunday. His mother worked hard to put him through school and eventually get him to the city for further education. In 1968, Bekono left his native village to settle in Yaoundé, the capital city, with the ultimate goal of completing his secondary studies. 14 years old and living with his uncle, he went to high school and met some young people who shared the same passion as him, music. After class, they would go in groups near discotheques to listen to the music of their favorite artists of the time. They also discovered the events of the "Youth Mornings" organized at the Mefou cinema in Mvog-Mbi. During these events, the young Roger lets his talent speak through the popular songs of his idol who was none other than Mariam Makeba. She was an undeniable star throughout Africa. He was so into her his first nickname in music was simply “Mariam Makeba,” because of his ease in interpreting her popular songs, and because of her timeless, suave vocal timbre. At the time he was also a fan of Michael Jackson, Edith Piaf, Michel Sardou and Elvis Presley. Sometime in the mid-1970s Bekono made an abrupt stop to his studies. His mother and his adoptive father were angry and demanded answers. He dreamed of going into music full time. However, being a musician at that time in Cameroon was not yet perceived as a worthy profession. Cameroonian musicians did not have a secure income despite their renown, and no copyright society had been set up yet. They had for the most part a bad boy image, thought of as people without a future. Therefore, it was difficult for his parents to accept. His mother was certainly disappointed by the sudden decision but she has always believed in him. So his step-father gave him a classical guitar and a tape recorder so that he could work independently on music full time. Bekono knew you have to think about composing original music and lyrics instead of covering classics like those of Mariam Makeba. your own words and the music of your songs, the field of reflection is vast between your own experience and the evils that undermine society. However, he hadn’t yet settled on a musical style, so he initially composed songs with foreign colors like his song "Bòngo Ya Cameron,” which has a French flavor and of Rumba but sung in his own Ewondo language. His music is appreciated by those close to him and in the cabarets of Mvog Ada where he performs on certain weekends, he learned to play the guitar and perfectly masters the art of singing. At each of his live performances, he makes a good impression in front of a crowd amazed by his talent, and in front of certain actors and pioneers of a rhythm that is gaining ground in Cameroonian music known as bikutsi. Note here that the bikutsi is basically sung in the Beti language and can be defined as a music and a traditional dance from Cameroon, specifically an urbanize form of pop music based on Beti musical forms, originating in the Cental and South provinces where the Beti ethnic group resides. Bekono falls in with some of the main characters in the bikutsi scene and little by little he learns the basics, adapts and a few years later decides to release his very first project. It was in the 1980s that the big names in bikutsi emerged. The style began to have international visibility. A multitude of vibrant, young talent appeared on the Cameroonian music scene. There had already been the crucial groundwork laid by the father of modern bikutsi Messi Martin who discovered how to transpose the sound of the traditional balafon (xylophone) to an electric guitar. Bekono sensed that bikutsi was in its golden age amid fierce competition he took his time to prepare his first solo album by working with the big names of the time, from both the old and new generations. At the end of 1984, Bekono released his first project Oget Mongi on LP and as soon as it was released, the lead single "Ngon Nnam" hit the capital's radio stations. The end of the year in Cameroon is always marked by happy events like weddings, communions, baptisms, etc. and this song was heavily played at these types of events following the album’s release. He quickly became one of the rising stars of bikutsi and was invited to radio shows all over Cameroon and perform in the popular clubs and cabarets around Yaoundé. Oget Mongi was produced by Bekono himself under his Label Beko Production with the unconditional support of his parents (his step-father funded the project). Television arrived in Cameroon in 1985, the year following his debut album, so there is no video clip of any of the songs from Bekono’s Oget Mongi. Indeed, Pope John Paul II’s first visit to Cameroon (over 1/3 of the population is Catholic) is one of the various elements that accelerated the process of the start of television in Cameroon. This papal visit is inextricably linked to Bekono’s story: Bekono was enlisted to write and compose the official welcoming song for His Holiness’s arrival. The song appeared just as attention for his debut album was in full swing. It became like a hymn during the Pope's stay in Cameroon, on television and on the radio, in Christian localities. Even after the Pope's visit, the song could be heard at various events. Things continued to progress for the young artist, as his career climbed his home life developed. His daughter Ebah Marie Christine had been born a few weeks after Oget Mongi was released. His eventual wife Madeleine Bikié and he were so secure and happy that they had the capacity to help his younger cousins from the village who were then able to continue their secondary studies in Yaoundé. In 1987, Bekono released Assiko 100,000 Watts on LP and cassette. Very quickly the album became a hit with "Biza" and "Assiko 100,000 Watts" receiving radio play. He sold plenty of records and cassettes and toured the nation. This album brought him to northern Cameroon, where met Ali Baba (the father of Soul Gandja, a style of his own design), a rising star of modern music in the region. They became close friends during that period. The album title refers to yet another style of dance and music, assiko, It is important to note the assiko is not a traditional Bassa dance, but rather a dance adopted by Bassa-speaking folks. It is a traditional Cameroonian healing dance transformed into a party dance, especially found among the Bassa and the Beti. It is therefore thanks to this song that Bekono gets invited to perform in this coastal part of Cameroon, Bassa country, where he meets assiko legends Jean Bikoko and Samson Chaud Gar. The song “Biza" also made a lot of noise outside the capital, and even in the Beti villages during celebratory events. Bekono set his sights on international superstardom though. So he began work on his third album, to be released at the end of 1989. Let’s rewind a little bit first—the bikutsi rhythm was originally played by a balafon orchestra known as a mendzang (see mvett). Based on a cadence and stomping rhythm, it is also marked by a strong presence of percussion. In the 1970s, bikutsi was modernized with the introduction of electric guitar and bass, keyboards, horns and drum kit. The legitimate originators are Anne-Marie Nzie, Messi Martin and Ange Ebogo, but it was with the emergence of Les Têtes Brûlées that bikutsi will experience a earth shaking revolution with the talent of its master to play Zanzibar (Epeme Théodore), who, according to legend, was born with six fingers, allowing him to play with one string more than the others. In the mid- 1980s, the bikutsi rhythm evolved significantly both lyrically and harmonically. It became very danceable because the newest generation of artists added electric lead and bass guitars, as well as electric drums, to it to give it more percussive oomph. During this same period, Clément Djimogne aka Mystic Jim (or Djim) launched an innovative concept that would solidify his reputation as a legend in Cameroonian popular music, having already performed on or produced boundary pushing recordings in the region. Mystic Jim built a recording studio called Mobile Studio equipped with a 4-track recorder, instruments, sequencers and amplifiers, which he set up in his living room. He surrounded himself with an experienced team of musicians to embark on musical production on an almost industrial level. We can’t talk about bikutsi and not discuss this actor and his role within the framework of the music in general and specific role he played in the realization of Roger Bekono's third album in particular, because according to the words of some elders that we have been able to collect for the background of this project, his studio had become an essential place for most of the bikutsi artists of that time. With modest equipment, his productions and his arrangements were better than those that came from the national radio studio. (As in many other African music capitals of the time, the best-equipped studios often sat on the national television or radio grounds, rather than in the hands of private citizens.) Bekono therefore worked with him and his musicians as part of the production of Jolie Poupée. Technology had certainly evolved at that time in terms of musicality in the formerly traditional rhythms, but the programming of this music was not yet at its peak as it is today. His first two albums were recorded to tape in one or two perfect takes the old-fashioned way, so the musicians had to be extremely tight. There was no overdubbing or recording parts separately. For Jolie Poupée Mystic Jim programmed the kick or bass drum, adding effects to have a heavier bass. Overall the album represented a new level of finesse and professionalism after a two-year musical silence. In the middle of 1989, Jolie Poupée was released by the label Inter Diffusion System and aggressively hit the radio, discos and national television. The music video for the title track was on loop on TV. It felt like everyone was talking about it, even artists in adjacent music scenes like makossa. The album came out on vinyl and cassette and remains Bekono’s best-selling recording to this day. With Jolie Poupée Bekono finally made an impact outside Cameroon as the record captured listeners in some Central African countries like Equatorial Guinea, Gabon, Republic of Congo and Sao Tome & Principe. Why in these countries more precisely and not in other African countries? In these countries, we find the Fang or Mfan people (also known as Ekang), Bantu-speaking ethnic groups that are also found in Cameroon. This umbrella language group includes the language in which bikutsi is mainly sung. Most of Bekono’s songs are in French, Ewondo (of which Beti is a dialect) and Pidgin. After Bekono catapults to international renown with Jolie Poupée, he was constantly invited to “Tele Podium,” the television program reserved for Cameroonian music elite, and guest of honor by the high authorities of certain countries such as Equatorial Guinea. The technical sheet of this successful album contains the names of the brilliant musicians who made it possible: Gibraltar Drakus & Roger Mballa (backing vocals); John Paul Mondo (bass); Noon Pierrot (congas); Jean Anthony Foe Amougou (Engineer); Daniel-Cimba Evoussa (guitar); Mystic Jim (music director and engineer); Jean-Paul Assamba (percussion); Steve Ndzana (percussion, drums, Gong); Francis Z. Saho (producer); Pierrot Ahénot (rhythm guitar). The four songs on Jolie Poupée are all considered bikutsi classics. After this long period crowned with success and above all at the height of his art, Bekono decided to take a break from his musical career to enjoy family life while continuing to perform everywhere in Cameroon and even outside its borders. During this period, he became friends with some of his colleagues including Govinal (Ndi Nga Essomba), Gibraltar Drakus and Saint Desir Atango. They decided to form a quartet called Bikutsi System. In 1991, Bikutsi System released a long-awaited debut tape. Unfortunately, it didn’t meet expectations and wasn’t successful. Many younger artists had emerged in recent years like Fam Ndzengue, Bisso Solo, Opick Zoro, Zélé Le Bombardier, with a new kind of bikutsi in terms of both musicality and dance. Perhaps the album didn’t work because the term “bikusti" referred to a somewhat different sound than it did when these all star veterans first hit the scene. Nevertheless, they recorded a second album together which was much more successful and then moved on separately to solo projects. Bekono began thinking of releasing a double album, as full-force return to a solo career. At the time, most of those he worked with on his previous albums were unavailable. Zanzibar had tragically died on the eve of Les Tetes Brûlées inaugural European tour, for example. However, there was a talented new generation, thus he worked with new key people such as François Engoulou “Docta” and Tsala Martin Roger, produced by well-known figure in the bikutsi world Mr Ebanga. The double album consists of two separate cassettes Ding Ma and Makeu Aluck. In 1994, after much anticipation among audiences awaiting new songs from the now-established bikutsi star, the newly created copyright structure SOCINADA was to handle distribution. However, on the eve of the project's release, Bekono and its producer Ebanga didn’t agree on certain points about marketing the album, so the double cassette’s release was continually delayed with thousands of unsold cassettes—and years of hard work—remaining at the SOCINADA warehouse. The failure annihilated Bekono psychologically, pushing him to put an end to his professional career. In the mid-2000s, he had the ambition to open his own recording studio. Shortly after, though, he fell seriously ill and was diagnosed with severe diabetes. So he followed treatment for several years while continuing to write and compose songs just with his guitar and his sweet voice. He began to buy equipment to open his own recording studio. But the equipment was expensive. So he gradually bought what he needed but he relied on the computer skills of his eldest son Owono Bekono Emmanuel Ferdinand. He spent most of his time in the studio in his final years, with some fans still approaching him, and his friendly attitude hadn’t changed over time. Weakened and slightly emaciated by illness and the advancement of age, he continued to nurture his ambition to open his own recording studio and why not release a final album that would surprise everyone? On September 15, 2016, Bekono died of a long illness at the age of 62. In the wake of his passing the media published a wave of tributes, thanking him for what he did for Cameroonian music. He was an admired musician, songwriter and guitarist, and some of his old colleagues and some of the new generation of performers showered Bekono with vibrant tributes via social media, many of which noting something to the effect of: “The artist dies but his works remain.”

Since 2014, Brighter Days has been a part of the rich tapestry of Amsterdam nightlife – a semi-regular party promoting positivity and inclusiveness run by resident DJs Kamma and Masalo. On the back of the platform provided by the party, the duo has notched up a string of memorable club and festival appearances, a regular Brighter Days show on Gilles Peterson’s Worldwide FM, and a memorable Boiler Room set streamed live from Dekmantel Festival. Now Kamma and Masalo have taken the next step and curated a Brighter Days compilation for Rush Hour, a collection that does a terrific job in offering up slept-on and unreleased gems – including a clutch of their own tried-and-tested re-edits – while also accurately representing the sound, style and ethos of the event that inspired it. Like Kamma and Masalo’s event, which invariably takes place in intimate dancing spaces in Amsterdam, the Brighter Days compilation offers up an open-minded, club-friendly soundtrack that joins the dots between crate-digging obscurities from the recent and distant past, fresh cuts, ‘secret weapons’ and previously unreleased music from young, local producers who have become regular faces on Brighter Days dancefloors. Across nine tracks, Kamma and Masalo deliver an enticing blend of tactile and colourful house, disco, basement-ready throb-jobs, inspired dancefloor dubs and righteous boogie jams, some of which are appearing on vinyl for the very first time (see Haroumi Hosono and Yasuhiko’s ‘Turquois’, an exceedingly rare, CD-only chunk of deep, throbbing tribal house intoxication). There are highlights everywhere you look, from the piano-house rush of the ‘Subterranean Mix Edit’ of S’Xpress’s overlooked 1990 single ‘Nothing To Lose’ and the South African Kwaito-boogie brilliance of Cisco The Champ’s ‘Move On’, to the Italo-disco excellence of Hugh Bullen’s ‘Alisand’, and Mr Fingers’ jacking 1988 remix of ‘We’re Gonna Work It Out’ by fellow Chicagoan house producers North/Clybourn. Kamma and Masalo’s remixing and re-editing skills are put in the spotlight, too. There’s the edit of Discotheque’s 1982 Dutch-Belgian disco classic ‘For Your Love’ and a previously unreleased ‘dub’ edit of French-Cameroonian artist Anyzette’s 1984 gem ‘Baladoun’, a low-slung slice of drum machine-rich body music that blurs the boundaries between Italo-disco, Afro-boogie and proto-techno. Completing the package are two cuts that demonstrate the duo’s love of showcasing tracks by young and little-known Dutch producers. Peffa’s ‘Routine’, an immersive and emotive treat that blends elements of deep house and Detroit techno, is just one of numerous unreleased tracks by the producer that Kamma and Masalo has been showcasing in their sets in recent years, while Desmon – whose ‘Submerge’ is a woozy, off-beat deep house treat – has been a regular on Brighter Days dancefloors since the start. It’s a fitting nod to what makes Brighter days special: a close-knit community of dancers and inspired, lesser-known music old and new.

1980年代から90年代初頭にかけて、カメルーンのビクツィ・シーンから現れた最もミステリアスなアーティストにして重要人物の一人、Gibraltar Drakusが1989年に残したアルバム『Hommage A Zanzibar』が、アフリカのオブスキュアなカセットテープを掘り起こす大名門〈Awesome Tapes From Africa〉より史上初リイシュー。悲劇的かつ謎の死を遂げたギタリストのThéodore Zanzibarに捧げられたアルバム。ベティの伝統音楽とエレクトロニックで非常にリズミカルなギターベースのビクティを完璧に融合させたファースト・アルバムにして、10万枚以上を売り上げた代表的作品！

No shortage of colorful characters emerged from Cameroon's bikutsi scene in the 1980's and early 90's. Gibraltar Drakus is one of the most enduring and enigmatic of the artists who helped transform bikutsi into a beautifully endless fabric of triplet rhythms that eventually reached ears around the world. Following the advent of Cameroon Radio Television in 1987, bikutsi began to supplant makossa and soukous for domination of the local airwaves and the attention of cosmopolitan, thrill-seeking residents of Cameroon's capital Yaoundé and beyond. Biktusi perfectly fused Beti traditional music and increasingly electronic, highly rhythmic guitar-based bikutsi. Mimicking the sound of village-based xylophone music by rigging a mute to electric guitar strings, bikutsi artists provided a relentlessly energetic dance format for those with a taste for music steeped in their hometown sensibility (countering the popular makossa that many felt sounded less indigenous).By the early 1990's, Les Tetes Brûlées were indisputably the most famous and influential artists in bikutsi, due in part to the innovations of their incendiary guitarist Théodore Zanzibar Epeme. Following their first European tour in 1987, the band blew up internationally but Zanzibar tragically, and mysteriously, passed away, which nearly brought an end to the band completely. In hindsight, the consensus among most Cameroonians is Zanzibar's contributions to biktusi were transformational and immeasurable. Swept up in all this was Gibraltar Drakus, who was the youngest member of Les Têtes Brûlées and was also the protégé of his biggest supporter, Zanzibar. So it was fitting that he dedicate his 1989 debut to their groundbreaking late guitarist who had meant so much to him. Drakus literally exploded from his first album Hommage A Zanzibar (1989), which sold over 100,000 copies despite rampant piracy. For the recording, Drakus made sure he engaged prolific producer Mystic Jim to record and mix the album. The innovation musically rests both within the guitar interplay and the discipline in the orchestration, which result in a mind-bending clockwork of cross-rhythmic harmony. He aimed for the sound to exist somewhere between the sensibilities of the famous Les Veterans, Zanzibar and Messi Martin. He had worked a lot of Zanzibar and Messi Martin, both of whom allowed him to fully immerse himself in bikutsi and Beti music. "Zanzibar is the one who taught me how to compose a song, and I learned a lot from Zanzibar musically. We spent whole nights working on methods and other approaches to compose beautiful songs. I owe half of everything I have today to Zanzibar!"

南アフリカの知られざるオブスキュア・グルーヴを掘り起こす〈Umsakazo Records〉から最新物件が登場です。「ソウェトの不滅のビート」と呼ばれたジャンル「ムバカンガ」の代表格であるMahlathini & the Mahotella Queensが88年から89年にかけて行った英国ツアーで残された音源たちがレコード化！長い間伝説のギグとして語り継がれてきた各地での画期的なコンサートの音源から選りすぐられた全16曲を収録したライブ・アルバム！新たに発見されたカセットレコーディングからリマスタリング仕様で収録。まさに彼らが南アフリカで最も偉大な音楽の輸出品であることを間違いなく証明したコンサートの記録となっています。

A series of pivotal music projects during the early 1980s led to an explosion of authentic South African sounds sweeping the Western world. Among those projects were collaborative albums such as Malcolm McLaren’s “Duck Rock” (1983), Lizzy Mercier Descloux’s “Zulu Rock” (1984) and Paul Simon’s “Graceland” (1986); and reissues and compilations of essential African recordings on the UK-based Earthworks Records label, headed up by white South African expatriates Jumbo Vanrenan and Trevor Herman. The common denominator linking these releases was the genre that Earthworks famously referred to as “The Indestructible Beat of Soweto” – mbaqanga music. It was therefore inevitable that the foremost exponents of that genre, Mahlathini and the Mahotella Queens, would achieve international stardom before the decade ended. Their international ‘discovery’ was actually the latest chapter in a collective career that had already spanned some 30 years. In June 1988, Mahlathini and the Queens made their first visit to the United Kingdom. Hoping to ride the crest of a wave, concert promoters conceived a package show named after the seminal 1985 Earthworks compilation, “The Indestructible Beat of Soweto”. This would give British audiences a revealing insight into African music as never before – in addition to the headline performers were Philip Tabane and Malombo, Nothembi Mkhwebane and her backing chorus The Siblings, Sipho Mchunu, accordion player Mzwandile David and acrobatic dancer Lucas ‘Rubber Boy’ Kau. The rapturous reception led to an invitation back to the UK in November for further Indestructible Beat concerts. It was off the back of these shows that Mahlathini and the Queens – the undoubtable standouts of Indestructible Beat – undertook their first standalone tour of the UK in early 1989. Their stage act rarely dipped below excellent. Dressed in their original attire as young Zulu girls – but with red izicholo on their heads to signify they were now grown women – Nobesuthu Shawe, Hilda Tloubatla and Mildred Mangxola would fly onto the stage to the strains of “Awuthule Kancane” (Be a bit quieter), heralding the start of a very special evening of music and dance. The formidable Mahlathini, billed as “The Lion of Soweto”, emerged from the stage wings with both arms raised in the air for the start of the next number, “Re Ya Dumedisa” (We greet you all). The humble and soft-spoken performer always lived up to the expectations set by his billing – his roaring introduction to “Lilizela Mlilizeli” (Ululate/applaud) audible proof of the more extroverted alter ego he metamorphosed into on stage. Numbers like “Uyavutha Umlilo” (Music inferno), “Jive Makgona”, “Thokozile” (a girl’s name) and “Melodi Ya Lla” (There‘s a sound ringing out) were used primarily as vehicles for the Queens’ trademark mgqashiyo choreography, punctuated with whistles, hand claps and chants of “yebo!” (“yes!”) and “thatha!” (“take it!”). Mahlathini prowled around the stage imitating the ladies or simply stood aside, clapping and allowing them to take the spotlight. “Duduzile” (a girl’s name), however, was where the great groaner came alive, contorting, convulsing and leaping through an exaggerated Zulu dance routine. Then in “Nina Majuba” (Fly away, you doves) and “Sengikhala Ngiyabaleka” (I‘m crying and running away), the foursome competed in a magnificent display of showstopping, uninhibited jive, bringing the show to a close and the audience clamouring for an encore. The Indestructible Beat of Soweto shows have long since passed into gig legend. None of those landmark concerts were ever made commercially available. Now, some 30 years later, Umsakazo Records proudly presents Mahlathini and the Mahotella Queens’ entire Indestructible Beat set of 16 songs, handpicked from a number of different UK venues and all remastered from newly discovered cassette recordings. These were made at the mixing desk by David Barton, a photographer and music fanatic who travelled with the performers as they descended on unsuspecting audiences across the UK. “Music Inferno: The Indestructible Beat Tour 1988-89” shines the spotlight once more on a truly joyous and frenetic concert experience, one that without question established Mahlathini and the Mahotella Queens as forever one of South Africa’s greatest musical exports.

After receiving regional praise for his 1976 debut Abrabo, Dan Boadi set his sights on leaving Ghana and bringing his highlife sensibilities to an American audience. Recorded at Paul Serrano’s namesake studio on E. 23rd St. in Chicago, Boadi’s U.S. debut showcased the true scope of his musical range; weaving in and out of funk, highlife, afrobeat, and reggae. The title track immediately demands the listener’s attention with a chugging drum lead by The African International’s King Tuch, setting the pace for Boadi’s colorful orchestration to follow. Money Is The Root of Evil claims it’s own space as a musical melting pot and reflects the excitement Boadi was learning to harness as a musician in his newfound home of Chicago.

Double LP version with printed inner sleeve. Born Bad Records presents the music of Cameroonian musician Francis Bebey, circa 1982-1984. "The first time I saw a sanza (a type of African 'thumb piano'), it was just sitting there on a piece of furniture in my family's living room/dining room -- a space that our father also transformed into a recording studio every day. It seemed more like a box than a musical instrument: a mysterious instrument, which arrived at our house, like many things, in a somewhat miraculous way. The sounds it produced seemed particularly bizarre; to my young musician's ears, trained in Western classical music, it sounded out of tune. That's because, like my brothers and sisters, I had been trained on the piano. I had trouble understanding how anyone could endure these tones and, honestly, our father's passion for 'unusual sounds' did not interest me. I was in secondary school at the time (the very late 1970s) and was not at all oriented toward musical projects. I planned to graduate, and then become a chef. In the early 1980s, my interest in music picked up. I was still undecided about my career. I was content to pursue my 'serious' English studies while hanging out at jazz clubs at les Halles in Paris, where I sometimes joined jam sessions. Next, I put together my first band with professional musicians; I had hidden my age and lack of experience from them. France was just beginning to accept 'world music.' Musicians of every nationality were performing in Paris. It was a wonderful period. My father asked my brother Toups and me to accompany him for a few concerts. In particular, we toured Tunisia together at the time of the 1983 Carthage International Festival. Back then, my father was renowned across the French-speaking world. Everyone looked forward to hearing his humorous songs, like 'Agatha' and 'La condition masculine.' But, behind the scenes, he continued his research concerning electronic music, the sansa, pygmy polyphony, etc. One day he put a sansa in my hands, without saying a word. He was sending me a message: 'Let's see what you can do with it!' That's when I really discovered something. Exploring the instrument and playing, I transcended the 'imperfect' aspect of its sound and began to discover its fascinating potential. Playing the sansa, you enter a world that enraptures you in a very serene and mesmerizing way. I think its sounds evoke a rainbow, with rain falling while the sun shines. A very peaceful feeling. It allows you to make music that truly sounds like life. The sansa is also the instrument that my father and I shared the most because I am a pianist and he was a guitarist. I also share this eminently African instrument with my musician brother, Toups. Our father loved to tell us one of the legends of the sansa: how it even managed to dispel the boredom felt by... the Creator himself! This instrument gives life to the world, to beings and things. I did not participate in the production of the various records that my father devoted to the sansa. He did it himself, you might say, in his 'laboratory.' Yet today, I cannot imagine playing a concert without using a sansa. The piano remains present so that listeners don't become disoriented and wonder about the weird sounds invading their ears! However, I find the eccentric and disturbing side of sansa interesting. And the sansa always affects the audience: in reality, it excites them. The secrets of this instrument are surely its beneficial powers and... its magic!" --Patrick Bebey

Cameroonian musician Francis Bebey is truly one of a kind. He entered the music scene with his African compositions for classical guitar. He gave recitals while pursuing a career in journalism and then as an international civil servant. The same creative impulse also led him to write pop songs, and some of which (based on novels he had written) became big hits in Africa and in the French-speaking world. But few people know that in the ’70s, Francis Bebey delved into electronic music. The first electronic keyboards, organs and drum machines offered him new possibilities of totally controlling his compositions. He embraced the technique of “sound on sound” recording (recording several tracks, sequentially juxtaposed on the same tape). This new stage in his musical career included the production of several records (“Savannah Georgia,” “New Track”, “Haiti”), rarities both for their creative explorations as well as their manifestations on vinyl. This was a particularly rich period for him, as he tested the limitless possibilities of the medium, and made use of surprising and novel instruments. Incredible sounds – in the literal sense of the word – would soon appear on the planet Bebey…

Limited, fully licensed 180g vinyl-only reissue of ultra rare South African disco-jazz classic. Featuring tracks: Side A: Kabuzela; Bayabaleka; Side B: Disco Freaks; Disco Baby Available for the first time since its original South African release in 1979, Outernational Sounds presents tenor giant Mike Makhamalele’s monster excursion into funktified disco jazz, Kabuzela. Despite a peerless run of groundbreaking fusion and funk albums through the 1970s, the great South African tenorist Mike Makhamalele has remained somewhat unsung. It’s hard to know why – the music he made at the end of the 1970s is some of the finest jazz fusion made anywhere on the planet. This new edition of Kabuzela is the first time that any of his work has been issued outside of South Africa. Respect is long overdue. Born in Alexandra Township, Johannesburg, Makhalemele learned his craft at the knee of the great Zakes Nkosi, one of the originators of the township jazz sound. By the early 1970s he had joined South Africa’s most successful jazz funk outfit, Henry Sithole’s famous group The Drive, in which he played alongside the great Bheki Mseleku, and storied altoist Kaya Mahlangu. As jazz in South Africa turned toward dancefloor funk and fusion, Makhalemele become a fixture at Soweto’s most happening jazz and dance club, The Pelican – the owner, Lucky Michaels, remembered him as ‘one of the guys who’d walk around to every other musician he knows and say, “Listen, guys, why don’t we meet at the Pelican, let’s go and jam there...”’ From 1975, he began to record under his own name, developing a sophisticated fusion sound in a musical lane where few of his contemporaries were travelling. His stature at this time can be judged by the fact that he went head to head with the legendary Winston Mankunku on 1976’s The Bull And The Lion, an album that marked a symbolic passing of South Africa’s tenor torch. No other player was keeping such close tabs on the changes occurring in the US, and as slick fusion and advanced smooth became the leading sound for contemporary jazz, Makhalemele was in the vanguard, translating the new styles into South African idioms on LPs like Peaceful Eyes and Walking Spirit. The tenorist also carefully watched other global fashions in Black dance and pop music – working under numerous studio aliases, he cut 45rpm covers of big hits including Fela’s ‘Shakara’ and even the Sugar Hill Gang’s ‘Rapper’s Delight’. And in 1979, he entered the Gallo studios with producer Peter Ceronio to respond to the ascendant sound of disco. Kabuzela, named after a contemporary township dance craze, was the result: four extended tracks of bouncing, upful disco jazz. Perfectly calibrated for dancing, heavy on the bass and drums, the album is set off by a gleaming centre piece, ‘Disco Freaks’ – a joyous paean to the weekend and true lost gem of global disco, perfect for the most discerning dancefloors. Transferred from the master tapes by Gallo in South Africa, and mastered for release by D&M. Fully licensed from Gallo South Africa. Distributed by Honest Jons.

Esa's Aweh label is back with its second release, this time Esa with his Afro-Synth Band share their Brazilian & South African boogie influences on “Vem Comigo”. You might have caught the band over Summer 2022 at festivals including Lente Kabinet in Amsterdam, or The Jazz Cafe in London which featured special guest Steve Monite. This is a special collaboration with Brazilian singer & songwriter Diego Moraes from São Paulo, and Forest Law who’s also part of the Afro-Synth Band.