MUSIC

“When the mbira is played, it brings the two worlds together, the world of our ancestors and the world of today.” Ephat Mujuru (1950-2001)

Ephat Mujuru exemplifies a unique generation of traditional musicians in Zimbabwe. Born under an oppressive colonial regime in Southern Rhodesia, his generation witnessed the brutality of the 1970s liberation struggle, and then the dawn of independent Zimbabwe, a time in which African music culture—long stigmatized by Rhodesian educators and religious authorities—experienced a thrilling renaissance.

Ephat was raised in traditional Shona culture in a small rural village in Manicaland, near the Mozambique border. His grandfather and primary caretaker, Muchatera Mujuru, was a respected spirit medium, and master of the mbira dzavadzimu, a hand-held lamellophone used in Shona religion to make contact and receive council from deceased ancestors. There are many lamellophones in Africa, but none with the musical complexity and spiritual significance of the mbira dzavadzimu. Ephat’s first memories were of elaborate ceremonies, called biras that featured all-night music and dancing, millet beer, the sacrifice of oxen and a profound experience of connecting with ancestors. Under the tutelage of his grandfather, Ephat showed an early talent for the rigors of mbira training, playing his first possession ceremony when he was just ten years old.

But from the moment he entered school, Ephat experienced Rhodesian racism and cultural oppression. Nuns at his Catholic school told him that to play the mbira was “a sin against God.” Enraged by this, Ephat’s grandfather sent him to school in an African township near the capital of Salisbury (present-day Harare). By then, guerilla war was engulfing the country and Muchatera tragically became a victim of the violence, a devastating blow to the young musician. Lonely and alienated in the city, Ephat reached out to other mbira masters—Mubayiwa Bandambira, Simon Mashoko and an “uncle” Mude Hakurotwi.

In 1972 Ephat formed his first group, naming it for one of the most beloved Shona ancestors, Chaminuka. In the midst of the liberation struggle, mbira music became political. Singer and bandleader Thomas Mapfumo began interpreting mbira songs with an electric dance band, creating chimurenga (loosely “struggle”) music, named for the independence fighters.

Ephat and Chaminuka had their first success with the single “Guruswa.” Ephat once recalled, “We were talking about our struggle to free ourselves,” explained Ephat. “In ancient Africa, in the time of our ancestors, they had none of the problems we have today.” The problems he spoke of—subjugation, cultural oppression and mass poverty—were purely the results of colonization. “We wanted the place to be like it was, before colonization.”

The Rhodesians were defeated, but rather than return to the past, the nation of Zimbabwe was born and a new future unfolded. Ephat threw himself into the spirit of independence, helping to found the National Dance Company of Zimbabwe and becoming the first African music instructor at the formerly all-Western Zimbabwe College of Music. Ephat renamed his band Spirit of the People and recorded his first album in 1981, using only mbira, hand drums, hosho and singers. He sang of brotherhood, healing, and unity: crucial themes during a time when the nation’s two dominant ethnic groups, the Shona and the Ndebele, were struggling to reconcile differences.

Ephat’s band would eventually follow the popular trend and add electric instruments. But before that, he and Spirit of the People released two all-acoustic albums, and they may well be the most exciting and beautiful recordings he made in his career. Mbavaira, the second of these albums, was released in 1983. The title itself is not easy to translate. A Shona speaker with deep cultural knowledge observed that he could not find an exact English counterpart, but that it was “something like ‘chaos.’”

Mbavaira came out on Gramma Records, the country’s only label at the time. Gramma was still finding its way in a vastly changed music market. Guitar bands were ascendant and lots of new talent was emerging. As the independence years moved on, there would be fewer and fewer commercial mbira releases. But for the moment, Ephat had the required stature and reputation. Also, with the energy and drive we hear in these recordings, the album could easily rival the pop music of its day.

Ephat had long since mastered a large repertoire of traditional mbira songs and developed his own approach to arranging them. He had also become a gifted composer, although, with mbira music, it is often hard to draw a clear line between arranging and composing. Certain mbira pieces are like the 12-bar blues form or the “I Got Rhythm” changes in jazz: one can always create a new song from the existing template. But when you listen to Ephat’s feisty refrain on the song “Kwenda Mbire” (“Going to Mbire”), you just know it came from him. Ephat was a small, almost elfin, man, but he had the most exuberant personality and it comes through with particular clarity on that track.

An mbira ensemble typically uses at least two mbiras, playing separate interlocking parts so that it can be difficult to tell who is playing what. The sound becomes one. The only required percussion is the gourd rattle called hosho. It plays a very specific triplet rhythm and it has to be strong and solid to ensure that the mbira parts line up perfectly. Otherwise, the spirit will not come! The call-and-response vocals are also distinctive, a mix of hums and cries and melodic refrains, often punctuated by joyous ululations.

The tonality of a song like “Mudande” is moody, even a little dark. But the melodies that emerge have a remarkable way of turning wistfulness into merriment. The song title means “in Dande,” Dande being a remote northern region in Zimbabwe known for its inhospitable climate and deeply entrenched traditional culture.

Mbira is a healing music. Ephat once recalled, “When I was with Bandambira and Simon Mashoko, I was very surprised at what really made them happy. My grandfather was a very happy person. They had respect.” Ephant contrasted this happiness with the sour demeanor of the whites who condescended to him in Salisbury in his youth. “Somebody who wants to suppress another person is very unhappy.”

Within a few years after the release of Mbavaira, it and albums like it became harder to find in Zimbabwean record stores. Ephat adapted to the times and formed an electric band. “People were surprised,” he recalled. “They said, ‘Are you not going to play your mbira the way you did before?’ I said, I haven't changed anything. It's like me learning Shona and English, or French or Japanese. It's adding to the knowledge. The old one doesn't go away. When you buy a new jacket, you don't throw the old one away.” And indeed, when he began frequenting the UK and the United States, he would record more, mostly acoustic, albums.

But none of them have the particularly delicious energy of Spirit of the People in the first years of Zimbabwe’s independence. The final track on Mbavaira is a popular Shona hunting song, “Nyama Musango,” literally “Meat in the forest.” As elsewhere, Ephat does not sing the lead, leaving that role to his razor-voiced uncle, Mude Hakurotwi, with his mastery of timbres and rich repertoire of traditional vocables.

It was a tragedy to lose Ephat in 2001. He died from a heart attack shortly after landing at Heathrow Airport, en route to teach and perform in the U.S.. No doubt, he had much more to offer, for as he liked to say, “Mbira is like a sea. It's not a small river. You are getting into the big sea. So I try to show them the Indian Ocean, the Pacific, the Atlantic. What I'm trying to bring now to this music, through all the experiences I've had, is unity.” True unity has been difficult to achieve in Zimbabwe, given its combative history, but if anything could do the trick, this music might be the thing.

Banning Eyre
Senior Producer for Afropop Worldwide

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.

For the past 20 years Nostalgia 77 has become a catch all for the musical life of Benedic Lamdin. His schizophrenic offerings range from songwriting sessions, soundtracks, excursions into Soul and in this case Jazz. The Loneliest Flower in the Village is an album that sees Lamdin reunited with longtime collaborator and arranger Riaan Vosloo and experienced veterans from a host of Nostalgia 77 projects. 'It had been a long time since we'd gigged or recorded so the idea was as much a little reunion in the studio as any grand plan to record an album' says Lamdin. 'The idea wasn't to do anything new (the material is both a few originals and a few covers), more just hear these players and their easy familiarity with each other after the disruption of Covid'. Playing a clutch of originals by Riaan Vosloo and James Allsopp and covers by long term influences from South Africa such as Chris MacGregor and Abdullah Ibrahim, the emphasis is on strong melodies and open reaches for the soloists. The title track draws upon the song written by South African bassist Johnny Dyani and the result is spectacular; British jazz at heart but awash with references to South Africa and its strong jazz heritage. 'I'm pleased to say that I think this record is the best account of how the band (playing in this lineup since about 2010 ) sounds live. Full of energy and ranging from serene to firing on all cylinders.'

The original may no longer be available. South African jazz pioneer and pianist Gideon Nxumalo's 1968 album "Gideon Plays" has been officially reissued. This is a miraculous reissue of one of the greatest antiques that was once reissued as a boot. This is a timeless masterpiece of Cape jazz with timeless appeal and even a hint of sex appeal!

Ayanda Sikade on Drums Nduduzo Makhathini on Piano Simon Manana on Alto Sax Nhlanhla Radebe on Bass Produced by Ayanda Sikade Recorded by Peter Auret at Sumo Sound Mixed and Mastered by Gavan Eckhart at Soul Fire Studios Artwork: Michael MacGarry Cover photo: Vuyo Giba

It’s a special, but also a strange sensation to be releasing an album of one of your early musical heroes. I first discovered The Movers on my very first “record safari” in 1996. My destination was Bulawayo, in southern Zimbabwe, and to get there I had to travel via Jo’burg. While in town I stopped at a store called Kohinoor, in search of Mbaqanga – also known as Township Jive – and found a few tapes which I listened to non-stop on the bus that carried me to the land of Chimurenga Music. One of these cassettes included the songs “Hot Coffee” and “Phukeng Special” which instantly became part of my daily life. Twenty-five years later I’m still grooving to them. What I didn't know at that time was that The Movers were hugely successful during the 1970s; so when it came time to release some of their music, I though it was going to be “a walk in the park” to track down information about them and write their biography. I was in for a rude awakening. Despite their legendary status, there was almost no information available on band or any of its members. Fortunately Nicky Blumenfeld from Kaya Radio came to the rescue. A few days after I reached out to her, she had managed to get the phone number of Kenneth Siphayi, who is considered to be the founder of the band, as well as vocalist Blondie Makhene and saxophonist Lulu Masilela. Although we left no stone unturned, we were unable to find any of the four original members who seem to have passed away in total anonymity. The story of The Movers began in 1967 when two unknown musicians – the brothers Norman and Oupa Hlongwane – approached Kenneth Siphayi a stylish and wealthy businessman from the Alexandra township to ask if he could buy them musical instruments. In return he would receive a cut from future life shows and record deals. Kenneth, ended up doing much more, becoming their manager, setting them up in a rehearsal space, and introducing them to an organist who would prove to be the missing link in the band’s skeletal sound. He also gave them their name: The Movers … because, as he said, their music was going to move you, whether you liked it or not. The band exploded onto the country’s racially-segregated music scene at the dawn of the 1970s with a sound that applied the rolling organ grooves and elastic rhythms of American soul to songs that came straight from the heart of the townships. Rumours of the band started to spread throughout the country and soon the record labels were sending their talent scouts to the Alexandra township to hear it for themselves. The Movers finally signed to Teal Records in 1969, and their first album, Crying Guitar, went on to sell 500,000 copies within the first three months, launching them into the front rank of South African bands. In their first year they went from local sensations to being the first band of black South Africans to have their music cross over to the country’s white radio stations. Although the first record was entirely instrumental, The Movers started working with different singers soon after – scoring an early hit with 14 year old vocal prodigy Blondie Makhene – and enriched their sonic palette with horns, extra percussion and various keyboards. Their stylistic range also expanded, incorporating elements of Marabi, Mbaqanga, jazz, funk, and reggae into their soul-steeped sound. But the essence of their music came from the almost telepathic connection of its founding members: the simmering organ of Sankie Chounyane, the laid-back guitar lines of Oupa Hlongwane, the energetic bass grooves of Norman Hlongwane and the simmering rhythms of drummer of Sam Thabo. The band reached their apex in the mid-1970s, and their hit ‘Soweto Inn’, sung by Sophie Thapedi, became inseparable from the student revolts that signalled a new resistance to the apartheid government. In 1976, however, their manager was forced out, and their producer started to play a more active role in the band’s direction. By the end of the decade there were no original members left. But at their height The Movers were titans of South African soul who left a legacy of over a dozen albums and countless singles of pure groove. On The Movers 1970–76, Analog Africa presents 14 of the finest tracks from the band’s undisputed peak.

Otoroku present the first vinyl reissue of Louis Moholo Octet's Spirits Rejoice!, originally released in 1978 on Ogun Recordings. One of the most legendary free jazz records ever produced, Spirits Rejoice! is a high achievement in the movement of the era as it soars beyond oppression with a raucous and spiritually uplifting surge of movement and melody. Featuring Harry Miller, Johnny Dyani, Keith Tippett, Evan Parker, Nick Evans, Radu Malfatti, and Kenny Wheeler, this is former Blue Note artist Louis Moholo's first album under his own name and is a classic example of the cross-pollination between South African and British players. Mongezi Feza's 'You Ain't Gonna Know Me 'Cos You Think You Know Me" alone is enough to make your life a better place. Made with permission and in association with Ogun Recordings. Features an exact reproduction of the original artwork and liner notes, along with new liner notes from Matthew Wright. Remastered by Giuseppe IIelasi. High gloss sleeve.

From the famous South African Afro-Jazz such as Hugh Masekela and Johnny Dyani, who have dug up many masterpieces, , the products of the rich jazz scene of Cape Town in the 1960s are reproduced! The masterpiece debut album of South African legendary pianist Ibrahim Khalil Shihab (only 22 years old at the time !!), formerly known as Chris Schilder, is an analog reissue after more than 50 years! Completed in just two hours of studio recording ... His first leader work, which was already in a key position in the Cape Town jazz scene at a young age. With the full support of the saxophonist Winston ‘Mankunku’ Ngozi, who was highly acclaimed for his masterpiece “Yakhal'Inkomo”, this is a superb album full of creativity with unparalleled interplay! 180G heavy vinyl & remastered. Includes liner notes by Valmont Layne.

The Afro Modern Sounds of Soweto’s First Nightclub • Ten seminal tracks journeying through jazz, funk, fusion and disco, detailing the incredible story and sounds behind the Soweto nightclub during the height of apartheid • A uniquely South African take on the trans-Atlantic sounds of Philadelphia, Detroit and New York City • Presented in a gatefold double vinyl edition with printed inner sleeves, cover artwork by Zulu Bidi (of Batsumi fame), unseen photographs, and liner notes by Kwanele Sosibo featuring interviews with key musicians, players and a former president of South Africa • Audio mastered and cut for vinyl by Frank Merritt at The Carvery with heavyweight 180g vinyl pressed at Pallas in Germany A night-time haunt in the backstreets of Soweto run by a well-known bootlegger should have been a prime zone for nefarious underworld activities. Instead, it nurtured an underground of a different kind. Soon after its opening in 1973, Club Pelican became a spot where musicians steeped in the tradition of South African jazz began to cook up experimental sounds inspired by communion, competition and the movements in funk and soul blowing in from the West. Located in an industrial park on the western edge of Orlando East, Soweto, Club Pelican was off the beaten track, among a matrix of railway and industrial infrastructure. In a different time and place, this would have been a prototypical nightclub location, except there was no local precedent to follow. This was Soweto’s first night club. In the intervening years, this location has served to heighten the now-defunct spot’s legendary status as a singular venue, one that ruled the night in the Seventies. Initially called Lucky’s and established in 1973, the Pelican’s impact on the Soweto cultural landscape was immediate. Lorded over by a charismatic figure known as Lucky Michaels, the club became the jewel in a nondescript collection of family businesses. It boasted a diverse pool of talent in its succession of house bands and an A-list of ghetto-fabulous singers as its cabaret stars. Its VIP section was a veritable who’s who of Soweto society and its stage, hosting a mix of the day’s pop culture infused with the creativity and individual histories of the musicians, the Pelican filled a live music vacuum. One Night in Pelican captures the halcyon seventies period with a single nightclub embodying an indomitable spirit of its troubadour players. While schooled and rooted in “standards” and local forms, the music could take any direction, at a moment’s notice. This compilation features all the key groups and players of the time: Abacothozi, Almon Memela’s Soweto, The Black Pages, Dick Khoza and the Afro Pedlars, The Drive, Ensemble of Rhythm and Art , The Headquarters, Makhona Zonke Band, the Shyannes and Spirits Rejoice. Over ten years in the making, this is the first compilation from South African vinyl re-issue specialists Matsuli Music

Group Theory: Black Music is a stunning new statement from South African drummer and composer Tumi Mogorosi. Standing in the lineage of South African greats such as Louis Moholo-Moholo, Makaya Ntshoko and Ayanda Sikade, Mogorosi is one of the foremost drummers working anywhere in the world, with a flexible, powerful style that brings a distinctive South African inflection to the polyrhythmic tradition of Elvin Jones, Max Roach and Art Blakey. Since his international debut on Jazzman Records in 2014 with Project ELO, Mogorosi has been in the vanguard of the South African creative music scene’s burgeoning outernational dimension, taking the drummer’s chair in both Shabaka Hutchings’ Shabaka and The Ancestors formation and with avant-garde noiseniks The Wretched. As Mogorosi’s first project as leader since 2014, Group Theory: Black Music marks a return to the drummer’s musical roots. The sound is anchored in the transnational tradition of Great Black Music, with the core of the group comprising a quintet of newcomers Tumi Pheko (trumpet) and Dalisu Ndlazi (bass) alongside the experienced guitarist Reza Khota, with Mogorosi himself and altoist Mthunzi Mvubu, another Ancestors member, representing the current generation of South Africa’s creative music torchbearers. Motivated by Mogorosi’s driving dynamism, the group create deep-hued modal grooves that burn with a contemporary urgency, while established pianist Andile Yenana brings an elder voice to three of the tracks. Featured vocalists Gabi Motuba (Project ELO, The Wretched) and Siyabonga Mthembu (The Brother Moves On) take differing approaches to the spiritual standard ‘Sometimes I Feel Like a Motherless Child’, while poet Lesego Rampolokeng pours out lyrical fire on ‘Where Are The Keys?’, creating a bridge back to the Black Consciousness movement and figures such as Lefifi Tladi and Wally Mongane Serote. But where Group Theory: Black Music moves an established format dramatically forward is in the addition of a ten-person choir. Conducted by Themba Maseko, their massed voices soar powerfully above every track as a collective instrument of human breath and body, and enter the album into the small but significant number of radical recordings to have used the voice in this way, such as Max Roach’s "It’s Time", Andrew Hill’s "Lift Every Voice", Billy Harper’s "Capra Black", and Donald Byrd’s "I’m Trying To Get Home". At the same time, the presence of this wall of voices brings an inextricable connection to the venerable tradition of South African choral music, and to the importance that the Black choir has had for South Africa’s religious, political and social cultures, including the culture of South African creative music itself. From the Manhattan Brothers and the choral compositions of Todd Matshikiza to figures such as Johnny Dyani and Victor Ndlazilwane, the collective power of voice has been one of the cornerstones of improvised creative music in the country. ‘I started out in a choir’, says Tumi, as he reflects on the significance of Black voices in concert. ‘There’s this idea of mass, of a group of people gathering, which has a political implication. And the operatic voice has both a presence, and a capacity to scream, a capacity for affect. The instrumental group can sustain the intensity of that affect, and the chorus can go beyond improvisation, toward communal melodies that everyone can be a part of.’ This potential for communality in the music swings close to Group Theory’s conceptual centres of gravity. The title refers to the mathematical theory of the same name, the essentials of which concern the axioms that make a simple set of items into a true mathematical group – associativity, closure and an identity element. These mathematical ideas offered Mogorosi a metaphorical platform for thinking about the way that individual players in a musical unit are also bound together at the moment of creation, in a unity that begins to challenge the individual and complicates conventional ideas of leadership and hierarchy. In bringing experienced musicians such as Yenana and Khota into the orbit of younger players, Mogorosi also wants to re-orientate the idea of teacher-student relations toward a more open vision of intergenerational knowledge sharing. ‘We are looking for questions, not answers’, he says. Mogorosi’s overarching vision on Group Theory: Black Music is encapsulated by the touchstone quotation from Amiri Baraka – ‘New Black Music is this: Find the self, then kill it.’ For Mogorosi, these words speak to an essential feature and function of Black creative and improvised art – the search for the point where individual boundaries collapse into the universal ongoing flow of the music, at the moment of group creation. This flow is not local, it is transglobal, and it joins the music of the diaspora with Africa, allowing connections and relations to range across historic and contemporary spaces of struggle, self-determination and transformation. Such effects are also transtemporal, dropping deep down into the wells of history to bring forth sounds from the present and future, and allowing the music to burrow back into the past. As Baraka’s words imply, the individual cannot escape this search unchanged, and the creative musician does not desire to: in the time of its creation, New Black Music intends to flow into and through the performers from sources beyond them. The writer of a song is never the only author; the soloist always speaks for others; the leaders are never one but a host of many. Previous times and places, previous performances and compositions, previous souls and struggles are always made manifest in the music; the search for the inner self is also a quest to dissolve the individual into the living soundways of those who came before and those who will come after. ‘The album is under my name,’ says Tumi, ‘but the ideas aim at a decentring of the individual composer or author, and a a decentring of the idea of the “leader” – it tries to encapsulate the idea of a group effect, to go beyond the point of origin, and it refuses geo-specific narratives.’ South African creative and improvised music, with its nomadic history of journeys between the US, Europe and South African, has always been exemplary of these ongoing processes, and it is fitting that Group Theory: Black Music should itself be the result of an international collaboration. Starting from a shared vision and understanding of the parallels between the music being made in their respective countries, South African label Mushroom Hour Half Hour and London based label New Soil were able to pool their resources to support Tumi’s large-scale creative vision for this project and enable it to find the global audience it seeks and deserves.

Bheki Mseleku, who played on Hugh Masekela's masterpiece "Waiting For The Rain," is also featured on this album. South Africa's answer to Chick Corea's Return to Forever and Miles Davis' On the Corner. This is the first analogue reissue of the first album released in 1977 by the legendary Spirits Rejoice collective. A legendary ensemble of South Africa's most talented players, this is a timeless masterpiece that has had a profound impact on the evolution of jazz in South Africa! Gorgeous photos and liner notes by Francis Gooding are posted on the inner sleeve.