MUSIC

Cosmic synth. Polyphonic analog synthesizers and drum machines interpret ancient Saharan folk ballads in an imagined science fiction future. A proposed relaxation guide, sonically lying somewhere between ambient library music and minimal wave. Recorded in Niger and France in the late 1980s and never before released.

This album was recorded in two days at Midi Live studios in Villetaneuse, a suburb of Paris. The musicians recorded all the songs live, without amplification, headphones, retakes or overdubs. A way of recording ‘with no safety net’ that afforded each musician and vocalist the joy of reconnecting with the natural sound of his or her instrument, and gave the Oumou Sangaré the opportunity to capture the emotional truth of every moment.

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Cet album a été enregistré en deux jours au studio Midi Live de Villetaneuse, dans les conditions du live, sans amplification, sans casques d’écoute, sans re-recording. Un mode d’enregistrement « sans filet » qui a offert aux musiciens et choristes le plaisir de renouer avec la sonorité naturelle de leur instrument, et à Oumou Sangaré l’opportunité de graver la vérité d’un moment.

Six years after Chamber Music, the partnership between the two men, nourished by their years of pilgrimage worldwide, resonates louder than ever on Musique de nuit.

Kora - Ballaké Sissoko

Cello - Vincent Segal

Babani Kone - Lead vocal on Diabaro

Another side of modern Malian praise songs: an intimate, stripped down, acoustic session from Namian Sidibé. From a rising generation of young Malian divas leveraging social media, Namian has built a following, publishing videos and dedications in song, accompanied by her cousin Jules Diabaté on acoustic guitar. Recorded at her home, with powerful yet restrained vocals that drift over melancholy acoustic guitar, Namian explores epic generational songs and poetry, brought into the Tik Tok age.

Wau Wau Collectif’s second album, Mariage, is instilled with a newfound sense of purpose. Expanding upon the inspirational themes of their acclaimed 2021 debut, Yaral Sa Doom (Educate The Young), this long distance collaboration from musicians in Senegal and Sweden’s Karl Jonas Winqvist is an even more stylistically expansive affair. Joyful children’s songs collide with fuzzy guitar solos and thumping hip-hop beats. Shimmering synths lift off from the plunky percussion of the balafon and versatile sounds of the 22-string kora. Familiar voices from the first album return with more explicitly political lyrics, while the music feels both rhythmically dense and sonically weightless, flowing from one spellbinding moment to the 6 next. For Mariage, band members from each country were inspired to include a wider array of instrumental flourishes unique to their cross-continental collaboration. “Yay Balma” revolves around the cycling riffs of Jango Diabaté’s xalam guitar, as this song’s fuzzy tones and soaring sax solos open side two with a bang. “Pitchi Goubidi” provides a stark contrast, with the kora played like a harp and Gilbert Badji’s gravelly lyrics about “the bird of the night” disappearing into dubbed-out chamber pop. Winqvist’s Omnichord hovers back into focus on “Yonou Natangue,” a free-floating jam that maintains the messages of Wau Wau Collectif’s debut, promoting youth education to address the social issues facing contemporary Senegal: “Peace is the better wealth / The way to wander.”

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!

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.

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.”

While African masks are readily identified, their voices –although essential– are much less well-known: they speak and sing. The most modest masks, intended for entertainment, as well as the most powerful ones with strong supernatural power, use music just as expressively.  
Technically speaking, a person wearing a mask acquires beneath this disguise another personality. According to Black African religious belief, the wearer of a mask abandons his human personality to incarnate a supernatural being, most often an ancestral spirit, a mythical figure or a bush spirit.  

Since the Dan consider their masks as supernatural beings, neither the spoken nor sung voices of their incarnation can be human. Their wearers must transform their voices into the voices of supernatural beings. The Dan have perfected three techniques to achieve this –they either distort their own voice, alter their vocal timbre by speaking into an instrument, or replace the voice with instruments hidden from the uninitiated. 

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.

Jali Nyama Suso was known and loved throughout his native Gambia and renowned the world over as one of the greatest kora harp players. This recording was the first release of a solo kora and griot music album anywhere. Jali Nyama, whose real name was Mohamadu Lamin Suso, was the eldest of four brothers, and the only one who took up the kora to follow the profession of traditional music and oratory of the Mandinka people, known as jaliyaa. A practitioner of jaliyaa is known as a jali (or if a woman, jali muso). Jaliyaa is multi-faceted, requiring the jali to be a singer, oral historian, genealogist and praiser, with emphasis on one or more of these depending on ability, interest and circumstance. The kora is a 21-string harp, strung today with nylon, but in the past with rawhide. The body is made from a large half calabash covered with cowhide and pierced through by a stout neck of rosewood that also forms the tailpiece. This manner of construction identifies it as a spike harp, a type of instrument unique to West Africa. The traditional role of the kora in jaliyaa is to accompany singing. The kora player himself may sing, or he may accompany a vocal soloist, male or female. In addition, kora players create solo pieces from songs by varying the basic ostinato, by adding improvised passages called birimintingo, and by playing the vocal line on the instrument.

Coming from the city of Gao, on the edge of the Saharan desert, Malian producer Baba ‘’Babsy’’ Konate is one of the key figures in the development of "Gao Rap", a regional genre of modern autotuned Songhoi music. After presenting some of his work on our Gao Rap compilation from 2018, Tounga is the first release of the artist’s solo work, gathering a decade of tracks that merge sweet autotuned vocals, crunchy drum loops and plucked digital harpsichord, in a playful testament to 2000s PC music, with the sample packs of a modest FruityLoops project. The result is familiar yet otherworldly, drawing from an abundance of distinct cultural expression: folkloric takamba from the Songhai, Hausa film soundtracks from Northern Nigeria, Hip Hop from Bamako and Ragga from Niamey. After relocating to Bamako and learning the art of production from his brother (the acclaimed guitarist Oumar Konate), Babsy traveled to Gao with a mobile studio, setting up shop in the center of town, soon inundated with rappers wanting to record. These ephemeral studios laid the foundation for the emergent new genre, shaped by Babsy's signature sound of fluttering melody lines and lush vocals. His productions soon became synonymous with the regional style of modern Gao music. Global audiences might place Babsy's compositions alongside trap or soundcloud experiments, with collaged pastiche, hyper kitsch, and lo-fi aesthetics. This mix of disparate influences is best heard on tracks like the upbeat ‘’Erness Fassa’’, a dedication to a close friend, that sports a vaguely Caribbean flavor with elastic, highly addictive spacey beats, or the hypnotic programming and quivering synth pads of "Tounga", where Babsy asks Malians in exile to remember home and to their families they left behind. Though the sound may converge with familiar genres, Babsy's tracks are soulfully earnest, with love ballads, praise songs and advice. Tounga perfectly illustrates his ability to take whatever's around and experiment in free-form innovations, forging a style that’s both his own and a new direction for Songhai music.

Ali Farka Touré is well known as one of the most influential and talented guitarists that Africa has ever produced. His legacy and impact are hard to overstate. Ali’s sound merged his much-loved traditional Malian musical styles with distinct elements of the blues, singing in the local languages of Fulfulde, Tamasheq, Songhay and Bambara. The result was the creation of a groundbreaking new genre, now well known as the ‘desert blues’, earning him three Grammy awards, widespread reverence and the nickname of the ‘African John Lee Hooker’. Though he transcended in 2006, Ali’s musical legacy lives on through his son, Vieux aka “the Hendrix of the Sahara,” an accomplished guitarist and champion of Malian music in his own right. On Ali, his collaborative album with Khruangbin, Vieux pays homage to his father by recreating some of his most resonant work, putting new twists on it while maintaining the original’s integrity. The result is a rightful ode to a legend. Ali isn’t just a greatest hits compilation. It’s a lullaby, a remembrance of Ali's life through known highlights and B-sides from his catalog. It is a testament to what happens when creativity is approached through open arms and open hearts. “To me, music is magic, it is spontaneous, it is the energy between people,” Vieux says. “I think Khruangbin understands this very well.” The genesis of the album dates back to 2019, when Khruangbin, coming off their breakthrough album Con Todo el Mundo, was beginning to play to bigger crowds. The record was finished in 2021, as a global pandemic shuttered businesses and forced us to take stock of what Earth was becoming. Indirectly, Ali captures this as a moment of peace within a raging storm, a conversation between past and present without allegiance to suffering. Now, given Khruangbin’s reach as a unit with legions of fans (including the likes of Jay-Z and Paul McCartney), they’re poised to bring Malian music to broader groups of listeners. Ali is a masterful work in which the love surrounding it is just as vital as the music itself, driving it to unforeseen places; Vieux and Khruangbin are spreading the good word to a completely new generation. “I hope it takes them somewhere new, or puts them in a place they haven't felt or heard,” Lee says. “It is about the love of new friendship and making something beautiful together,” Vieux continues. “It is about pouring your love into something old to make it new again. In the end and in a word it is love, that's all.”

Une pièce nue, trois nuits dans le studio de Salif Keita. Sissoko et Segal ont chassé de leur esprit tout ce qui peut éloigner un musicien de son art pour se concentrer sur l’essentiel : l’entrelacement de leurs chants intérieurs.

One bare room, three recording sessions in Salif Keita's studio. Sissoko and Segal chased out of their minds everything that can distance a musician from his art to concentrate on the essence: the interlacing of their inner song.

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…

In 2021, we started the Mdou Moctar mixtape series. These releases compiled field recordings, cell phone voice memos, interview clips, conversations captured in the tour van, and blown-out board recordings from shows all over the world. As a continuation of those mixtapes, we present the Niger EPs, which examine the roots of the Mdou Moctar band. Early Mdou recordings were contained on cassettes, though the humble tape was soon replaced by the quick and easy facility of cell phone technology. 

Long bus rides are common in West Africa. On one of these rides, you might be seated next to a stranger and ask ‘what are you listening to?’, then a song exchange would begin over Bluetooth. This is a very real way artists found their music distributed far from home. In that vein, the Niger EP series features solely recordings taped in Mdou Moctar’s home country of Niger. Volume 1 begins the series with a mix of recordings from 2017- 2020, documenting the band at weddings, picnics, rehearsals, and even impromptu house concerts. A must have for any Mdou Moctar fan!” 

- Mdou Moctar bassist Mikey Coltun

ロンドンを拠点に、カリブ地域や西アフリカを含めた世界各地のディスコやファンク、ソウルを発掘する〈Kalita Records〉からは、西アフリカの伝統的な旋律なメロディーをシンセサイザー、ディスコ、ブギーとクロスオーバーさせ、1980年代以降にガーナで人気を博した「バーガー・ハイライフ」現象にフォーカスした初のコンピレーション・アルバム『Borga Revolution! Ghanaian Dance Music In The Digital Age, 1983-1992 (Volume 1)』が登場！

1970年代、ガーナでは欧米の音楽が盛んに放送され、ファンク、ソウル、ディスコなどのサウンドが紹介されていた一方で、ガーナは経済的な混乱にも見舞われ、貧困の増大、軍事独裁政権、長期の外出禁止令など、アーティストが生き残っていくには困難な状況にありました。そんな中で広い視野を持った多くのガーナ人アーティストが、欧米でキャリアを積むようになり、スターダムを求めて欧米へと渡ることに。ここで、西洋な現代的な音楽スタイルと、DX7シンセサイザーや様々なドラムマシンなどの新規なテクノロジーを導入したデジタル版ハイライフ・ミュージックを開発。ガーナのダンス・ミュージックの進化と「バーガー・ハイライフ」の出現は、このような背景の中で生まれたとのこと。

本作『Borga Revolution!』には、Thomas FrempongやGeorge Darkoなどのジャンルを代表するアーティストから、AbanやUncle Joe's Afri-Beatなどの無名のバンドによるトラックまで、重要な録音を収録した意欲的な一枚！ゲートフォールド・スリーヴ仕様。各アーティストによるインタビューを元にしたライナーノーツと豪華未発表写真を掲載した16ページに及ぶブックレットが付属しています。

A revelatory discovery in the Tinariwen archives, Kel Tinariwen is an early cassette tape recorded in the early 90s that never received a wider release, and sheds new light on the band's already rich history. Not having yet developed the fuller band sound that they became internationally established with, Kel Tinariwen features their trademark hypnotic guitar lines and call-and-response vocals weaving in between raw drum machine rhythms and keyboard melodies that almost evoke an Arabic take on 80s synth-pop. There's distinct parallels with the sounds found on this tape and the work uncovered in recent years by cratedigger labels such as Awesome Tapes From Africa, Sahel Sounds and Sublime Frequencies.

In the summer of 1991, four members of Tinariwen travelled to Abidjan in Ivory Coast to record the band’s first official release, Kel Tinariwen. They were Abdallah Ag Alhousseyni, Hassan Ag Touhami aka ‘Abin Abin’, Kedou Ag Ossad and Liya Ag Ablil aka ‘Diarra’. The project was the brainchild of Keltoum Sennhauser, a painter, poet and songwriter of mixed parentage (her father was a Sonhrai, her mother a Touareg), who grew up partly in Bamako, partly in the Kidal region of north-eastern Mali, the homeland of all the members of Tinariwen. Like so many Touareg from that region, Keltoum and her family had been forced to emigrate by the droughts that tore the Touareg world apart in the mid 1970s and 1980s, as well as all the oppression and suffering that had followed independence in 1960. Keltoum became deeply involved in the Touareg struggle for freedom and self-determination and saw music in general and music of Tinariwen in particular as an essential part of that struggle.

Kel Tinariwen was never heard outside of the local community that traded cassettes back in 1992 - an activity that was important to the movement, as Keltoum explains: “I think the cassette played crucial role as a tool of communication, a tool that was very dear to us. It served to raise awareness and awaken the consciences of those who felt that everything was already lost, or that we didn’t have the wherewithal to win our struggle. It allowed the Touareg world to develop its own conscience and move forward. In our milieu, the only thing that can make us question ourselves is music. Because we listen to a lot of music, we love music, we love poetry. We don’t read. We’re not a people who read. So, the only reading we have, about ourselves and about the outside world, is music.” Thirty years later, the album is finally seeing an official release, on vinyl, CD, and cassette to pay homage to its original format. 

The meaning of “Kanawa” is so simple. We see our children trying to cross the ocean all the time. I said that many of our children die in the ocean and some of them while crossing the Sahara. Some climb over the wires across the borders and they have gotten shot. We have asked them not to leave and instead stay home. But I ask them why do they leave their country? Why do they decide to go? They said that they leave because of the family situation or problems, poverty, and unemployment. We told them if ever they are to leave, they should privilege legal ways. They should abide by laws vigorously when they are to emigrate. That’s better than hiding in boats or adopting other illegal means. I ask them to stay and work in their country. So that we can help each other find a solution to this problem. I call on the UN and African leaders so that we can coordinate our efforts to find a solution, to create jobs for them so that young people stop leaving. This song is about that message and I chose it as the title of my album because I like it. My choice is because it is very meaningful and it is something we see on a daily basis. I chose it in order to alert and sensitize everybody about this question of illegal immigration. To sensitize our brothers and sisters. It is a message. That’s why I chose it as the title of my album so that everybody can learn from it and also so that there is a reduction in the number of people emigrating. To sensitize them so that some can stay home and grow the land. Leaving is not the only solution. That’s my message. 
— NAHAWA DOUMBIA


Les Filles de Illighadad present their first ever studio album “Eghass Malan.” The female led avant rock group hailing from the village of the same name bring their new genre of Tuareg guitar mixed with traditional rural folk. Versed in tradition, Fatou Seidi Ghali and her band have created contemporary studio versions that are unlike anything ever before recorded, transporting rural nomadic song into the 21st century. Les Filles are all from Illighadad, a secluded commune in central Niger, far off in the scrubland deserts at the edge of the Sahara. The village is only accessible via a grueling drive through the open desert and there is little infrastructure, no electricity or running water. But what the nomadic zone lacks in material wealth it makes up for deep and strong identity and tradition. The surrounding countryside support hundreds of pastoral families, living with and among their herds, as their families have done for centuries. The sound that defines rural Niger is a music known as “tende.” It takes its name from a drum, built from a goat skin stretched across a mortar and pestle. Like the environs, tende music is a testament to wealth in simplicity, with sparse compositions built from a few elements, vocals, handclaps, and percussion. Songs speak of the village, of love, and of praise for ancestors. It is a music form dominated by women. Collective and communal, tende is tradition for all the young girls of the nomad camps, played during celebrations and to pass the time during the late nights of the rainy season. In the past years, certain genres of Tuareg music have become popular in the West. International acts of “desert blues” like Tinariwen, Bombino, and Mdou Moctar have become synonymous with the name “Tuareg.” But guitar music is a recent creation. In the 1970s young Tuareg men living in exile in Libya and Algeria discovered the guitar. Lacking any female vocalists to perform tende, they began to play the guitar to mimic this sound, replacing water drums with plastic jerrycans and substituting a guitar drone for the vocal call and response. The exiled eventually traveled home and brought the guitar music with them. In time, this new guitar sound came to eclipse the tende, especially in the urban centers. If tende is a music that has always been sung by woman, the Tuareg guitar was its gendered counterpart, and Tuareg guitar music is a male dominated scene. Fatou Seidi Ghali, lead vocalist and performer of Les Filles is one of the only Tuareg female guitarists in Niger. Sneaking away with her older brother's guitar, she taught herself to play.While Fatou's role as the first female Tuareg guitarist is groundbreaking, it is just as interesting for her musical direction. In a place where gender norms have created two divergent musics, Fatou and Les Filles are reasserting the role of tende in Tuareg guitar. In lieu of the djembe or the drum kit, so popular in contemporary Tuareg rock bands, Les Filles de Illighadad incorporate the traditional drum and the pounding calabash, half buried in water. The forgotten inspiration of Tuareg guitar, they are reclaiming its importance in the genre and reclaiming the music of tende. Recorded on their debut tour in Europe after just a handful of concerts, “Eghass Malan” maintains a feeling that is spontaneous and inspired. With a minimal effects in an artist led production, Les Filles stay true to their form and origin. Hypnotic guitar riffs, driving rhythm, and polyphonic resonant vocals combine to create an organic sound that is timeless and ancient, bridging ancient tradition and modern worlds. With songs of love, celebrating the village, and praise for the desert and its people, Les Filles create a repertoire of ancient songs, village tende favorites, and new classics. Les Filles de Illighadad breath new life into the genre, and "Eghass Malan” promises to shake up Tuareg guitar both at home and abroad.

Les Filles de Illighadad present their first ever studio album “Eghass Malan.” The female led avant rock group hailing from the village of the same name bring their new genre of Tuareg guitar mixed with traditional rural folk. Versed in tradition, Fatou Seidi Ghali and her band have created contemporary studio versions that are unlike anything ever before recorded, transporting rural nomadic song into the 21st century. Les Filles are all from Illighadad, a secluded commune in central Niger, far off in the scrubland deserts at the edge of the Sahara. The village is only accessible via a grueling drive through the open desert and there is little infrastructure, no electricity or running water. But what the nomadic zone lacks in material wealth it makes up for deep and strong identity and tradition. The surrounding countryside support hundreds of pastoral families, living with and among their herds, as their families have done for centuries. The sound that defines rural Niger is a music known as “tende.” It takes its name from a drum, built from a goat skin stretched across a mortar and pestle. Like the environs, tende music is a testament to wealth in simplicity, with sparse compositions built from a few elements, vocals, handclaps, and percussion. Songs speak of the village, of love, and of praise for ancestors. It is a music form dominated by women. Collective and communal, tende is tradition for all the young girls of the nomad camps, played during celebrations and to pass the time during the late nights of the rainy season. In the past years, certain genres of Tuareg music have become popular in the West. International acts of “desert blues” like Tinariwen, Bombino, and Mdou Moctar have become synonymous with the name “Tuareg.” But guitar music is a recent creation. In the 1970s young Tuareg men living in exile in Libya and Algeria discovered the guitar. Lacking any female vocalists to perform tende, they began to play the guitar to mimic this sound, replacing water drums with plastic jerrycans and substituting a guitar drone for the vocal call and response. The exiled eventually traveled home and brought the guitar music with them. In time, this new guitar sound came to eclipse the tende, especially in the urban centers. If tende is a music that has always been sung by woman, the Tuareg guitar was its gendered counterpart, and Tuareg guitar music is a male dominated scene. Fatou Seidi Ghali, lead vocalist and performer of Les Filles is one of the only Tuareg female guitarists in Niger. Sneaking away with her older brother's guitar, she taught herself to play.While Fatou's role as the first female Tuareg guitarist is groundbreaking, it is just as interesting for her musical direction. In a place where gender norms have created two divergent musics, Fatou and Les Filles are reasserting the role of tende in Tuareg guitar. In lieu of the djembe or the drum kit, so popular in contemporary Tuareg rock bands, Les Filles de Illighadad incorporate the traditional drum and the pounding calabash, half buried in water. The forgotten inspiration of Tuareg guitar, they are reclaiming its importance in the genre and reclaiming the music of tende. Recorded on their debut tour in Europe after just a handful of concerts, “Eghass Malan” maintains a feeling that is spontaneous and inspired. With a minimal effects in an artist led production, Les Filles stay true to their form and origin. Hypnotic guitar riffs, driving rhythm, and polyphonic resonant vocals combine to create an organic sound that is timeless and ancient, bridging ancient tradition and modern worlds. With songs of love, celebrating the village, and praise for the desert and its people, Les Filles create a repertoire of ancient songs, village tende favorites, and new classics. Les Filles de Illighadad breath new life into the genre, and "Eghass Malan” promises to shake up Tuareg guitar both at home and abroad.

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. 

The roots of Angolan popular music explored in the meticulous guitar studies of Mário Rui Silva 1980s albums. 

Whether on mesmerising acoustic ballads or hypnotic groove-led tracks, the music of Angolan guitarist, researcher and intellectual Mário Rui Silva has a beguiling, melancholy quality, woven into the dynamics of his deft guitar playing. 

Rhythmically complex yet supremely effortless, the music collected here stems from three albums Mário released in Luanda in the 1980s that reflect his diverse range of influences, from traditional Angolan and West African rhythms to European jazz and classical instrumentation. 

It is united by a sense of low-key beauty, whether on the chugging opener ‘Kazum-zum-zum’, the jazz-funk keys of ‘Lembrança Dum Velho’, or the twinkling, late-night poly-rhythms of ‘Kizomba Kya Kisanji’. 

🇦🇴 

Born in Luanda, Angola in 1953, Mário dedicated his life to Angolan popular music. His fifty-year career has seen him live between Angola and Europe, rub shoulders with Cameroonian musicians Francis Bebey and Ewanjé, record the seminal album Angola ’72 with fellow Angolan musician Bonga, and draw influence from Brazilian guitarist Baden Powell. 

It was the teaching of Angolan legend and Ngola Ritmos co-founder Liceu Vieira Dias that Mário gained a technical, political and spiritual understanding of Angolan musical culture. In the hands of Liceu, the traditional Angolan semba and kazukuta rhythms of the 1940s and ‘50s helped create an emancipatory sense of national pride and collective agency that awakened its listeners to the racism and tyranny of colonial rule, underpinning the country’s push for independence in the process. 

What might sound like the intonations of Brazilian influence are what Mário attributes to the “African rhythms taken by the slaves [which] gave rise to other musical cultures” around the globe. Instead, this music emerged from a collective instinct to assert a cosmopolitan Angolan identity free from the patronising falsehoods of Lusotropicalism. 

“There was a need within me to contribute in doing new things,” Mário describes. “In the sense of solidifying the music of Angola that was the result of the meeting of two cultures, and wanting to value the Angolan part whenever possible.” 

A selection from Mário’s three 1980s albums, Sung’Ali (1982), Tunapenda Afrika (1985) and Koizas dum Outru Tempu (1988) have been compiled here as a 2xLP release by Time Capsule’s Sam Jacob and Kay Suzuki. Together, they provide a snapshot of one man’s journey to the core of his nation’s music, charged with the search for a culture uprooted by colonialism.