MUSIC

The legendary Palm Wine guitarist S.E. Rogie’s early work. Truly beautiful songs from the 1960’s ranging from sweet acoustic solo numbers to blazing full band electric music. S.E. Rogie had a very long & pioneering career in Sierra Leone. His songs are some of the most beautiful ever – gentle & lilting timeless melodies. One of the greats.

One of the greatest, heaviest, and most sought-after guitar records from 1970s West Africa, available on vinyl for the first time in over a decade!!! Bamako, Mali, 1973: Rail Band, the official orchestra of the Malian state railway, drops their self-titled LP. It’s a relentlessly soulful and hypnotic blend of American funk, jazz horns, and Afro-Cuban music, reflected through centuries-old Mandé tradition and blasted at top volume by some of the continent’s greatest artists. Led by legendary trumpet and saxman Tidiani Koné and held aloft by the intricate web of Djelimady Tounkara’s rumbling, reverb-soaked guitar, Rail Band’s sprawling compositions embody West African storytelling traditions while exulting in the technology and modernity of a newly independent Mali. Vocalists Salif Keita and Mory Kanté, two heroes of African music who would achieve global fame as soloists, are endlessly emotive, oscillating between silky ballads and funk screams. The band’s sound is filled out by layers of percussion, rolling guitars, and melodic horns filtered through the Caribbean. Starting in 1970, Rail Band played five nights a week, from 2 pm til the early hours, at the Buffet Hotel de la Gare. Their audience was an international array of businessmen, young partiers, and people of the Bamako night. The band was incredibly versatile, switching genres, rhythms, and styles to meet their crowd. It was a volatile mix, one that would fall apart soon after these recordings were made, with Salif Keita’s departure to start the rival Les Ambassadeurs. Though Rail Band continued in many distinguished forms, the eight songs on this album reveal one of the greatest bands to ever exist, at the height of their creative powers. On “Duga,” a composition dating back to the 13th century and passed on through oral tradition by the jelis (griots), the Rail Band replaces balafon with the interplay of Cheick Tidiane’s speaker-rattling bass and Alfred Coulibaly’s tasteful organ. “Marabayasa,” with its iconic sax intro and Mory Kanté channeling James Brown, is a deep-cut favorite of DJs around the world. Part of a long and regal lineage of Malian guitar orchestras initially tasked with translating the region’s traditional music to modern instrumentation, Rail Band morphed and reenvisioned those traditions with a style and energy that has never been matched. High-quality black or translucent blue vinyl (limited to first pressing), old school jacket faithfully reproducing the iconic “mermaid” design from the 1973 release. Licensed from Syllart Records and Djelimady Tounkara.

Awa Poulo is a singer of Peulh origin from Dilly commune, Mali, near the border with Mauritania. Largely pastoral and often nomadic, Peulh- (or Fula-)speaking peoples are found from Senegal to Ethiopia but predominate in the Sahel region of West Africa. Awesome Tapes From Africa is proud to release Poulo’s newest recording of highly virtuosic folk-pop, fresh from the studio, broadcasting her vision of Peulh music beyond the grazing grounds and central markets of her remote home region in southwestern Mali. 

It’s not very common to find a female singer performing publicly among the Peulh. But Poulo’s mother’s co-wife is Inna Baba Coulibaly, who is a celebrated singer most Malian music fans know. Coulibaly herself was brought into music by forces outside her control when a regional music contest required an entry from her village and she was chosen to be a singer. So, set in motion by a surprising series of events, young Poulo’s entree into the music world was auspicious as she gained popularity across the region. After several locally released tapes and CDs, this record is Poulo’s first internationally-distributed record. 

On Poulo Warali, she and her band combine the hallmarks of Peulh music―warm flute floating over cross-rhythmic n’goni (lute) riffs and resonant calabash gourd hand percussion―with broader Malian sounds like lightly-distorted guitar and a heavier, rollicking inertia. Shape-shifting layers of rhythm and woody overtones match Poulo’s commanding voice in a jocular yet deliberate dance. 

This is a relatively rare example of Malian Peulh music played in a modern, cosmopolitan context, reflecting the mixed society of Dilly, where Bambara, Soninke and Peulh-speaking people live among each other. 
Poulo’s conscious lyrics about community concerns speak to the distinctive identity of her broadly-flung people. While Peulh represents less than 10% of Mali’s melting pot of languages, the dynamic music here powerfully resonates well beyond the linguistic borders.

The first ever reissue and remastering of Jon Hassell & Farafina’s prescient, “Fourth World” masterwork. Propulsive Burkinese rhythms meet revelatory, ambient soundscapes. Co-produced with the legendary studio team of Brian Eno & Daniel Lanois. “[Hassell’s] command of microtonal shadings enabled him to blend into the West Africans' distinctive sonic colorations, which would not have been possible for a player whose intonation conformed strictly to Western music's equal temperament.” – Robert Palmer, New York Times Composer and trumpeter Jon Hassell has been an elusive, iconic musical figure for more than half a century. He’s best known as the pioneer and propagandist of “Fourth World” music, mixing technology with the tradition and spirituality of non-western cultures to create what he termed the “coffee-colored classical music of the future.” In 1987 he joined with Farafina, the acclaimed percussion, voice, and dance troupe from Burkina Faso, to record Flash of the Spirit. While the album is a natural extension of those “Fourth World” ideas, and a new strand of Possible Musics, it also a distinctive outlier in the careers of both artists; an unrepeated merging of sounds whose influence still reverberates today. Hassell arrived as the outsider, having to slide in and around Farafina, an established group that started in 1978 where the leader, as he told Music Technology, was “somewhat inflexible in terms of new things. They were suspicious at first…about what could happen and why this whole thing was going on.” But once settled in the studio, the musicians sparked off each other. The eight members of the band - who had also collaborated with the Rolling Stones and Ryuichi Sakamoto - brought their long apprenticed, virtuosic drumming and melodic textures (balafon, flute, voices) to the sessions. They built up layers and patterns of rhythm, while producers Brian Eno and Daniel Lanois (fresh off the phenomenal success of U2’s Joshua Tree) created a sonic atmosphere in which they could creatively intertwine with Hassell’s digitally processed trumpet and keyboards. Just the physical feel of the drums in the room was enough to inspire Hassell. “There’s something about the volume of air that drums pump, there is a wonder quality about it that’s impossible to find any place else,” he recalled. “Even if you sampled all that and tried to duplicate it, I don’t think it would have the same feel.” The experiment took root. Despite their initial skepticism, the musicians from Farafina ended up relishing their interaction with the studio team and the trumpeter/conceptualist Hassell. Souleymane “Mani” Sanou, Farafina’s band leader from the early 90’s on, remarked: “traditional instruments, they can meet with electronic and modern music; so collaborations are so important to us…yes, with Jon Hassell, the experience was amazing.” The music that emerged was rich and groundbreaking, a move to transcend the boundaries between jazz, avant-garde classical, ambient and the deep rhythmic tradition embodied by Farafina. But of course, Hassell had been slowly blurring and ignoring such boundaries for years. He’d served an apprenticeship with Stockhausen, worked with minimalists Terry Riley and LaMonte Young, studied Indian music under Pandit Pran Nath, and collaborated with artists like Talking Heads, Peter Gabriel and David Sylvian, as well as forging a path into ambient music, through an especially fruitful partnership with Brian Eno on the albums Fourth World, Vol.1: Possible Musics and Dream Theory in Malaya. Hassell’s ideas of melody and rhythm had moved beyond the confines of Western music, out into borderless, imagined spaces, and in Farafina he found the ideal companions in exploration. It’s an album of subtle, telling details, where the layers and textures build and change to highlight each other. On “Out Pours,” for instance, the groove simmers softly, led by shifting patterns on the balafon, while Hassell’s heavily treated trumpet creates breathy swirls of sound that play and dance around them. Percussion leads on “A Vampire Dances,” pushing and probing and seeming to force electronic shrieks as a response from Hassell’s trumpet, while the keyboard creates a bed of sound that refuses to hold still. “(Like) Warriors Everywhere” takes that idea even further. Over Farafina’s surging rhythms, Hassell’s electric piano and trumpet dig deep into abstract, melodic ideas hinted at by the Bitches Brew-era Miles Davis band. What’s apparent is how carefully the musicians listen to each other and the ways in which they respond; the spaces become as important as the notes. Every piece of music is alive. It breathes, it changes and grows. Farafina create the rhythms and counter-rhythms that spring and move, making room for Hassell’s explorations. They affect him, and in turn what he plays alters what they do. It’s symbiotic; each inspires the other. The trumpet techniques that Hassell developed to play the microtones of Indian music – electronic and acoustic – let him easily slide through the music. He becomes part of the whole, his trumpet another voice in the band, rather than an imposed, outside Western instrument – achieving one of the aims of the “Fourth World” credo, to create a new, natural trans-cultural harmony. And nowhere is that harmony more apparent than on the epic final track, “Masque,” where percussion and treated trumpet draw the listener along on a journey through shifting landscapes that transform into unexpected colors with every turn. It becomes a series of discoveries that startle and delight and sometimes confound. On its release 32 years ago, Flash of the Spirit was a revelation, a record that had no clear parallel for its encompassing sound. Even today, now that the musical world has caught up with much of Jon Hassell’s vision, it still feels especially vibrant. The album remains a testament to both the influence Hassell has quietly exerted on contemporary music, and the forward-looking traditionalism of Farafina, one of West Africa’s great rhythmic ensembles. As walls and barriers are erected around the globe, it is hard not to think of the music found on Flash of the Spirit as ever more relevant. An echo from the past. Still transmitting future possibilities.

Taking off from Beaugars Seck’s foundational sabar drum rhythms — recorded by Sam in Dakar in February 2020 — Shackleton has constructed a trio of intricately layered, luminous, enchanted, epic excursions. The second is more dazzled and meandering, with jellied bass, insectile detail, and discombobulated jabbering; the third is more liquid, fleet of foot, and psychedelic, with a grooving b-line and funky keyboard stabs, scrambled eastern strings and hypnotic vocalese. The harmonium in The Overwhelming Yes sounds like Nico blowing in chillily from up the desert shore. The overall mood is wondrous, twinkling with light, onwards-and-upwards; an uncanny, dubwise mix of the ancient and the futuristic. Mark Ernestus’ Version is stripped, trepidatious, mystical, and stranger still, with just a snatch of the original melody, extra distortion and delay, and crystal-clear drum sound. Twenty minutes of startlingly original music, with Shackleton the maestro at the top of his game, and a characteristically evilous dub by Mark Ernestus. Mastered by Rashad Becker; handsomely sleeved. Sick to the nth. Love 4 Ever.

Ndox Electrique results from the collaboration between François R. Cambuzat, Gianna Greco (also known for their work with Ifriqiyya Electrique), and the n'doëp community in Senegal. The project originated from the duo's quest to trace the origins of North African rituals, which led them to the Lebu community in Cap-Vert, an isolated region at Africa's westernmost point. The album seamlessly blends the duo's electronically-infused avant-rock with the intense, ritualistic vocal chants and rhythmic percussion of the n'doëp ceremony. It serves as a captivating bridge between these two musical worlds, capturing the essence of this cross-cultural collaboration. The text also highlights the challenges of merging Western rock and experimental influences with the sensibilities of their Senegalese collaborators, ultimately resulting in a unique and powerful musical experience. "Ndox Electrique" transcends cultural boundaries, immersing listeners in the enchanting sounds and mystical narratives of Western Africa.

Ata Kak's cassette Obaa Sima fell on deaf ears when it was self-released in Ghana and Canada in 1994. The music on the recording - an amalgam of highlife, Twi-language rap, funk and disco - is presented with the passion of a Prince record and the DIY-bedroom-recording lo-fi charm of early Chicago house music. The astute self-taught song craft and visionary blend of sounds and rhythms has made the album a left-field cult favorite among adventurous listeners worldwide. Awesome Tapes From Africa founder Brian Shimkovitz found the tape in 2002 in Cape Coast, Ghana - one of only a few ever pressed - and later made it the inaugural post on the Awesome Tapes From Africa blog. Hundreds of thousands of downloads, YouTube views, music video tributes and remixes, as well as years of mystery regarding Ata Kak's whereabouts, culminate in this remastered release featuring rare photos and the full back story of one of the internet age's most enigmatic musicians.

Awesome Tapes From Africa the label began over 10 years ago with the reissue of Nahawa Doumbia’s Vol. 3. The recording kicked off a successful run of classic and new recordings from artists across Africa, being made available for the first time in the international marketplace. ATFA makes it possible for artists to expand their fanbases and revenues streams with legally licensed recordings and a 50/50 profit split. For its 50th release, ATFA presents iconic Malian singer Nahawa Doumbia’s beloved Vol. 2. Released on LP in 1982 and unavailable outside Mali until now, Vol. 2 is an intimate yet powerful document of the early efforts of one of Mali’s most enduring voices. Four decades of worldwide acclaim later, Doumbia is still touring the world blowing minds with her achingly emphatic singing backed by her partner guitarist N’gou Bagayoko. Vol. 2 is stark in its instrumentation—simply featuring voice and acoustic guitar—but massive in its sonic impact. Painstakingly extracted and remastered from LP by longtime ATFA audio engineer collaborator Jessica Thompson, this is the first time this recording has been cleaned-up for wider release. The master recording no longer exists and the original was pressed at relatively inferior quality, heightening the difficulty of presenting Vol. 2 with clarified audio. The historic recording was worth the effort. Doumbia’s voice soars above Bagayoko’s guitar as she lays out her plaintive approach to expressing relevant topics of the day. The room sound could be considered the third instrument as its shape and sonic affect is vibrantly apparent throughout. And the simplicity of this recording only enhances the immediacy of these four songs. As a bookend to both Doumbia’s long career and ATFA’s growing catalog, Vol. 2 is a grand yet unpretentious encapsulation of the energy behind this decade-long collaboration between artist and label.

What is this ~~! One recommendation ... Wau Wau Collectif, an acoustic / cosmic West African / Senegal music group that is as beautiful as it can be. From the famous place that cuts into unknown music south of the Sahara Desert, something amazing beyond imagination appears again! Challenging and hybrid fantasy folk music inspired by West African traditions, Sufi hymns, spiritual jazz and dub rhythms that transcend national borders and music scenes. It seems that the theme of this work is "education", and it contains songs that directly address the social issues and immigration issues facing modern Senegal. However, it's calm and truly idyllic music, with call-and-response chants and children's voices, hypnotic percussion, cosmic pad synths, and even the alien saxophone with a Fourth World flavor. Full of. This is highly recommended for a wide range of listeners!

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。

Les Filles de Illighadad comes from the village of Illighadad in a remote region of central Niger. Like many of the villages in the area, its borders are loosely defined, owing to the largely pastoral population. It rests on the shore of a seasonal pond that swells during the rainy season. The center of town has a well, some small houses, and a school. But most of Illighadad’s people live in the surrounding scrubland desert, in tiny patched roof houses or temporary nomadic tents, hidden among the trees. 

Les Filles de Illighadad (“daughters of Illighadad”) was founded in 2016 by solo guitarist Fatou Seidi Ghali and renowned vocalist Alamnou Akrouni. In 2017 they were joined by Amaria Hamadalher, a force on the Agadez guitar scene, and Abdoulaye Madassane, rhythm guitarist and a son of Illighadad. Les Filles’ music draws from two distinct styles of regional sound, ancient village choral chants and desert guitar. The result is a groundbreaking new direction for Tuareg folk music and a sound that resonates far outside of their village. 

To emerge from this small village to perform on stages around the world is no small feat, and is a testament to the band’s unique sound. But their home is more than their narrative. Illighadad is central to everything about the band, from their repertoire, the way they perform, the poetry they recite, even the way they sing. Music has always traveled in the Sahel, from poetry recited by nomads, scratchy AM radio broadcasts, to cell phone recordings sent over WhatsApp. Yet even today each village has its own style. When Les Filles perform, they play the music of Illighadad. 

At the heart of Les Filles’ music is the percussion and poetry of tende—a term used for both the instrument and the type of music— whereby a mortar and pestle are transformed into a drum, and women join together in a circle, in a chorus of singing, chanting, and clapping. Sometimes it’s music for celebration, sometimes it’s music to heal the sick, sometimes it’s poetry of love. But it’s always music of people, where the line between performer and spectator breaks down. To be a witness is to be a participant, to listen is to join in the collective song. 
It’s precisely this collectivism that makes the recording “At Pioneer Works” seem so natural and timeless. Recorded in the Fall of 2019, “At Pioneer Works” finds the band at the height of their touring career. Over two sold-out shows, the band brought Illighadad to New York, their first performance in the city. Speaking of the night, The New Yorker's music critic Amanda Petrusich writes: “The crowd in Brooklyn was entranced, nearly reverent. Les Filles’ music is mesmeric, almost prayer-like, which can leave an audience agog... whatever rhythm does to a human body—it was happening.” 

There’s something bittersweet that it’s the sound of Illighadad that has propelled Les Filles’ to travel so far and so often. Playing on a stage 5000 miles from home, their performance evokes the village with a heavy ever-present nostalgia. In singing the songs of Illighadad, Les Filles’ invite the audience to share in the remembrance, to hear the poetry and driving tende, to stumble out into a night lit by a faint moon, joining in chants that carry over the nomad camps, in a call to come together and sing under the stars.

Ata Kak's cassette Obaa Sima fell on deaf ears when it was self-released in Ghana and Canada in 1994. The music on the recording - an amalgam of highlife, Twi-language rap, funk and disco - is presented with the passion of a Prince record and the DIY-bedroom-recording lo-fi charm of early Chicago house music. The astute self-taught song craft and visionary blend of sounds and rhythms has made the album a left-field cult favorite among adventurous listeners worldwide. Awesome Tapes From Africa founder Brian Shimkovitz found the tape in 2002 in Cape Coast, Ghana - one of only a few ever pressed - and later made it the inaugural post on the Awesome Tapes From Africa blog. Hundreds of thousands of downloads, YouTube views, music video tributes and remixes, as well as years of mystery regarding Ata Kak's whereabouts, culminate in this remastered release featuring rare photos and the full back story of one of the internet age's most enigmatic musicians.

Multi-instrumentalist Jack Wyllie (Portico Quartet/Szun Waves) presents his new project Paradise Cinema. It was recorded in Dakar, Senegal in collaboration with mbalax percussionists Khadim Mbaye (saba drums) and Tons Sambe (tama drums). The impressionistic and dream-like quality of ‘Paradise Cinema’ is a stunningly effective realisation of Wyllie’s experience, in a hypnagogic state of aural consciousness: “I had a lot of nights in Dakar, when the music around the city would go on until 6am. I could hear this from my bed at night and it all blended together, in what felt like an early version of the record.” Atmospherically ‘Paradise Cinema’ is vaporous and enigmatic, but also percussive; existing in a paradoxical sound-space that’s amorphous, yet still purposeful, serene, but propulsive and aesthetically sharp. Khadim Mbaye and Tons Sambe, provide the rhythmic backbone of the record. There are traditional elements of mbalax rhythm, but it is often deconstructed or played at tempos outside of the tradition, so while it hints at a location it occupies a space outside of any specific region. ‘Paradise Cinema’ is also informed by notions of hauntology – a philosophical concept originating in the work of French philosopher Jacques Derrida – on possible futures that were never realised and how directions taken in the past can haunt the present. On the album’s title Wyllie comments, “there are a handful of old cinemas in Dakar – these big modernist buildings dotted around the city built around independence. They’re old and derelict now, but feel to me like monuments to that period, when the city was flooded with utopian ideas about its potential futures.” As such it sits closely to 4th world music – situated in an imagined culture and time that never came to pass. And while it contains rhythmic references to Senegal it combines these elements with ambient and minimalist music to produce a sound that sits outside of any tradition. Setting the tone for the long-player’s themes is the optimism-driven, balmy beauty of ‘Possible Futures’, where rich-toned drums throb and levitate in a stratospheric ether. Like a time-lapse video of plants in bloom, ‘It Will Be Summer Soon’ is the sound of anticipation and growth. Rhythmically it flickers and flutters, evoking rainfall, or the blurred wings of a bird in in flight. Casamance moves through field recordings drifting in and out of focus, beats pitched-down low and unfurling saxophone, whilst the ambient ‘Utopia’ was made mainly with processed saxophone and suggests a longing for a perfect world. Galloping percussion juxtaposes with a wistful mood on ‘Liberté’ – a title that references a derelict modernist cinema in Dakar of the same name – a hauntological landmark, made more poignant by the its name being part of the French national motto. Tying into the cover artwork, Jack explains, “the ‘Digital Palm is a telecommunications mast disguised as a palm tree in central Dakar. As a modern piece of technology that on first glance looks natural, it mirrors the combination of modern and acoustic elements.” Perhaps eliciting a time that never came, or maybe still in hope of it yet to come, ‘Eternal Spring’ concludes the LP’s otherworldly beauty with hypnotic drums powering a subtly-building, sparkling and powerful crescendo. Jack Wyllie is a musician, composer, electronic producer who draws on influences of jazz, ambient, and the trance-inducing repetition of minimalism. Wyllie performs and records in Portico Quartet, Szun Waves (with Luke Abbott and Laurence Pike) and Xoros. He has also collaborated with Charles Hayward, Adrian Corker and Chris Sharkey and released on Ninja Tune, Babel, Leaf, Real World and Gondwana. Khadim Mbaye and Toms Sambe play in various mbalax groups in Dakar. Khadim has also toured internationally with Cheikh Lo.

“Live at Sound City” is an instrumental collaboration between bassist Pino Palladino, guitarist/multi-instrumentalist/producer Blake Mills, and LA-based saxophonist Sam Gendel. Recorded in one day at the legendary Sound City Studios in Van Nuys, the EP presents new versions of compositions from Palladino & Mills’ Grammy-nominated 2021 album “Notes with Attachments” in an intimate chamber trio setting. Across four tracks, the accomplished trio explores common musical vocabularies, then goes about the work of defamiliarizing them in search of something new, blending the sounds of West African and Cuban music, jazz, R&B, English folk, pop, and beyond. Pino Palladino is a Grammy Award winning songwriter, producer and bassist who helped create the rhythm-section sound of D’Angelo’s Voodoo and Black Messiah, and over a four-decade career has worked with artists including Keith Richards, Erykah Badu, Eric Clapton, Nine Inch Nails, Questlove, John Mayer, Paul Simon, Jeff Beck, Herbie Hancock and Adele. Blake Mills is a two-time Grammy Awards Producer of the Year nominee. He has released four solo albums and produced and recorded with artists such as Alabama Shakes, Fiona Apple, Bob Dylan, John Legend, Perfume Genius, Jim James, Moses Sumney, Laura Marling, Phoebe Bridgers, Cass McCombs, The Killers, Sara Bareilles, Weyes Blood and Randy Newman. His most recent album Mutable Set, released last year, was praised by Pitchfork as “a hushed collection that floats through the subconscious like a tender dream,” and earned their Best New Music title. Sam Gendel is a musician living in Los Angeles, CA. He is most known for his work with the saxophone, though he is proficient on multiple instruments. His work is diverse and includes collaborations with a wide range of artists including Ry Cooder, Laurie Anderson, Mach-Hommy, Sam Amidon, Perfume Genius, Moses Sumney, Knower, Vampire Weekend, and inc. no world.

A landmark self-titled album from Ghanaian legend Ebo Taylor, originally released in 1977, now reissued on vinyl by the esteemed Strut label. Rooted in the spirit of Afrobeat and the traditions of highlife, while weaving in jazz-inflected arrangements and the deep pulse of funk, this record stands as a defining statement of his career and a perfect entry point into the genre. The interplay of sophisticated horn sections and propulsive rhythm, together with Taylor’s spiritual vocal presence, creates a sound world at once grounded in local tradition and reaching toward the universal. A historic masterpiece that helped shape the future of African music, vividly reborn.

“It’s time. Africa, it’s time. It’s time that Africa changes. It’s time our leaders change. Everything that happens in Africa is extraordinary. We have everything: water, earth, sun, fields of oil, gas. We have all this in Africa, but Africa is still poor. It’s time we change our way of thinking. It’s time for Africans to take their destiny into their own hands. If not, others will take it.” This is the message instrumental guitarist Tidiane Thiam hopes to convey with his new solo album, Africa Yontii, a Pulaar title that translates to “Africa, It's Time.” To a casual listener, Thiam’s bold statement starkly contrasts with his melodic playing. But a closer listen to Thiam’s expressive playing reveals a thoughtful voice that stands out from the crop of contemporary guitarists. “What I should be singing (with words) I’m instead saying with my guitar,” he says. Hailing from the sleepy fishing Senegalese fishing town of Podor, home of the great Baaba Maal, Thiam taught himself guitar by playing along to late-night radio broadcasts of Manding music. He soon developed his style, often reworking Pulaar folk themes into his compositions. On Africa Yontii, Thiam’s third album for Sahel Sounds, he teamed up with hip-hop beat maker Ndiaye Moctar from studio M.N. Records to provide accompaniment, integrating unexpected elements such as field recordings and electronic sounds. In the liner notes for Africa Yontii, Thiam voices his concerns about the lack of opportunities for Africa’s youth and the lonely road that can come with leaving behind loved ones in the hope of a better life. He also sprinkles in a philosophical query about the eroding state of the world alongside two more hopeful, traditional offerings in the form of wedding and river songs. Despite the sometimes heavy subject matter, Thiam’s love for his homeland and heritage shines through. Tidiane Thiam's Africa Yontii reclaims the maligned “world music” genre within a sonic space that has long been dominated by others telling the story. As the title suggests - It’s time!

Ata Kak's cassette Obaa Sima fell on deaf ears when it was self-released in Ghana and Canada in 1994. The music on the recording - an amalgam of highlife, Twi-language rap, funk and disco - is presented with the passion of a Prince record and the DIY-bedroom-recording lo-fi charm of early Chicago house music. The astute self-taught song craft and visionary blend of sounds and rhythms has made the album a left-field cult favorite among adventurous listeners worldwide. Awesome Tapes From Africa founder Brian Shimkovitz found the tape in 2002 in Cape Coast, Ghana - one of only a few ever pressed - and later made it the inaugural post on the Awesome Tapes From Africa blog. Hundreds of thousands of downloads, YouTube views, music video tributes and remixes, as well as years of mystery regarding Ata Kak's whereabouts, culminate in this remastered release featuring rare photos and the full back story of one of the internet age's most enigmatic musicians.

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.

Mamman Sani Abdoulaye, a legendary name amongst Niger’s avant garde, presents a singularly unique recording of minimalist organ music from the Sahara. Dreamy and hypnotic, the sound is unlike anything coming out of West Africa before or since, closer in effect to early electronic experiments of Kraftwerk.Mamman composes in technique that can only be called minimal, relying on the simplicity and space. It is a remarkable manipulation of sound that uses the silence to invoke the emptiness, a metaphoric desert soundscape. Unsurprisingly, his source material is folkloric Nigerien music, and many of the compositions on this record are reproductions of ancient songs brought into the modern age. Interpreting this rich and varied history of Niger’s dance and song for the first time in contemporary music, Mamman electrifies the nomadic drum of the Tuaerg, the polyphonic ballads of the Woddaabe, and the pastoral hymns of the Sahelian herders. Accompanying this repertoire are a few compositions, such as Salamatu, the deeply personal love letter to an unrequited romance.Recorded in 1981 at the National Radio in Niger, shortly after Mamman discovered an old Italian organ, the album was a spontaneous production, recorded in two takes. It was released on cassette but was a commercial failure, and only a handful were sold. The recordings, however, were a success, and became the themes to the National radio for the subsequent 30 years, securing Mamman’s place in the foundation of Nigerien music.Rediscovered in a cassette archive in Niger and digitized on a portable recorder, La Musique Électronique du Niger was reissued in 2013 on limited vinyl. Now restored and remastered from the original tape material by Jessica Thompson, this new edition is available on vinyl, cd, and a color Newbury Comics edition.

Mark Ernestus’ Ndagga Rhythm Force lick another deadly shot of tumbling, tucked-up senegalese mbalax, making their 1st outing of ’16 and a 3rd 12” together in this line-up since 2015.

We’re all over the sloshing Walo Walo Version something rotten. It’s an utter joy to reprogramme yourself to its tangled syncopation, picking out and anticipating particular patterns with uncertain limbs, revelling in its wickedly stumbling, uniquely resolved meter. If, like us you’re nuts for drums, that lone, hingeing clap will leave you equally rapt, and then there’s a locked groove…

Flip side is also amazing: Ndiguel Groove resets the rhythm to a loping, shoe-laces-tied sort of house bustle sprinkled with lissom guitar and suspended in Mark’s mixing trickery, before turning up a denser original mix of Walo Walo Rhythm riding that Prophet 5 bassline and talking drums ‘aaaard.

Awesome Tapes From Africa the label began over 10 years ago with the reissue of Nahawa Doumbia’s Vol. 3. The recording kicked off a successful run of classic and new recordings from artists across Africa, being made available for the first time in the international marketplace. ATFA makes it possible for artists to expand their fanbases and revenues streams with legally licensed recordings and a 50/50 profit split. For its 50th release, ATFA presents iconic Malian singer Nahawa Doumbia’s beloved Vol. 2. Released on LP in 1982 and unavailable outside Mali until now, Vol. 2 is an intimate yet powerful document of the early efforts of one of Mali’s most enduring voices. Four decades of worldwide acclaim later, Doumbia is still touring the world blowing minds with her achingly emphatic singing backed by her partner guitarist N’gou Bagayoko. Vol. 2 is stark in its instrumentation—simply featuring voice and acoustic guitar—but massive in its sonic impact. Painstakingly extracted and remastered from LP by longtime ATFA audio engineer collaborator Jessica Thompson, this is the first time this recording has been cleaned-up for wider release. The master recording no longer exists and the original was pressed at relatively inferior quality, heightening the difficulty of presenting Vol. 2 with clarified audio. The historic recording was worth the effort. Doumbia’s voice soars above Bagayoko’s guitar as she lays out her plaintive approach to expressing relevant topics of the day. The room sound could be considered the third instrument as its shape and sonic affect is vibrantly apparent throughout. And the simplicity of this recording only enhances the immediacy of these four songs. As a bookend to both Doumbia’s long career and ATFA’s growing catalog, Vol. 2 is a grand yet unpretentious encapsulation of the energy behind this decade-long collaboration between artist and label.

Tuareg rock from Niger's singer-songwriter Mdou Moctar. Tales of anguished love and broken hearts, plus some well known classics. Famous for his autotuned studio sessions popular on West African cellphones, here Mdou performs live. Recorded on location in Niger, electrifying, distorted and blown out guitar balances with sweet melodies of Saharan folk. 

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.”

Experimentation in early electronic music in the Sahara from the singular Mamman Sani. Dreamy organs and droning melodies reinterpret ancient folk tradition into sublime fantastical soundscape. Never before released recordings from the very beginning - unreleased tracks from his first album, recordings of a short lived trio, and a cover of an American folk ballad. Limited to 500 copies.