World / Traditional / India
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Science Fiction is an album by the American avant-garde jazz saxophonist and composer Ornette Coleman, released in February 1972. It is considered as Coleman's creative rebirth. A stunningly inventive and appropriately alien-sounding blast of manic energy, where Coleman combines his past and future, working with bassist Charlie Haden and drummers Billy Higgins and Ed Blackwell. The album is made up of spacy, long-toned melodies and rhythm, including two songs with Indian vocalist Asha Puthli, which sound like pop hits from an alternate universe, and "Rock the Clock" where an Arabic double-reed instrument called “musette” is used.
Reissue, originally released in 1963. Ellis Regina one of the greatest Brazilian interpreters of all time. Originally released in 1963 when she was not even 20 years old, this was her fourth album and second for Columbia Records. Still a few steps before she became a star, here Ellis Regina's fresh and extremely ductile voice shines on top of sophisticated jazz arrangements by Astor Silva and a mixed repertoire based on charming romantic songs and vibrant sambas, all composed by Brazilian authors, among them a couple of highlights such as Baden Powell's "Se Você. Quiser" and "O Ben do Amor" the title track composed by guitarist Rildo Hora. This is an early and fine statement in Regina's fast way to the peak of Brazilian music history.
Described by the Wall Street Journal as “one of modern music’s most compelling vocalists,” New York-born and Tamil Nadu-raised singer and multi-instrumentalist ganavya shares an ambitious new album, "Daughter of a Temple", via LEITER. The album follows her performance at SAULT’s acclaimed live debut in London in 2023, where, according to The Guardian, her “voice had a delicate emotive heft that could turn stoics into sobbing wrecks.” Her first single for LEITER, "draw something beautiful," was released earlier this year in July.
For "Daughter of a Temple", ganavya invited over 30 artists from various disciplines to a ritual gathering in Houston. Consequently, the album features numerous contributors, including renowned musicians such as esperanza spalding, Vijay Iyer, Shabaka Hutchings, Immanuel Wilkins, and Peter Sellars. The results—an innovative and deeply moving blend of spiritual jazz and South Asian devotional music—were initially recorded by Ryan Renteria and then further edited and mixed by Nils Frahm at LEITER's studio in Berlin in 2024.
Zulu Guitar's Pioneering Tricksters
But for this compilation of rescued songs masterfully restored from rare 78 rpm shellacs, few could imagine the diversely beautiful roots of Zulu Guitar Music emerging during the period 1950 – 1965. Story-tellers and master musicians appropriate outlaw personae, re-purpose country and western, Hawaiian and other styles, to stretch and challenge our notion of “the Zulu guitar”.
Twenty-five songs (18 on vinyl) plunge us into the depths of the migrant experience. Translations in the liner notes offer us glimpses of pugnacity, melancholy and heartache, all coloured by the paternalism that circumscribed the singers’ apartheid-dominated lives.
The early mbaqanga undertow in many of the songs subverts the wanderlust of Country and Western music into a fugitivity burdened by nostalgia. Something irretrievable has been lost, prompting a blending of ideas and cultures to make sense through thankless acts of musical divination. Inadvertently they have been thrust into the role of the antihero, where outwitting competition for lovers is as important as evading the Black Jacks (apartheid’s municipal cops) and their informants.
Considering the politically repressive period that this music emerges from, we can surmise that the specificity in the storytelling went a long way towards evading censure. But even when words are absent, there is a narrative arc suggested by the musical expression.
With most of the master tapes wilfully destroyed or lost, modern transcription and restoration techniques from the original shellac discs present the original sound most likely more clearly than ever heard before.
Malian guitar sorcery of the highest order.
You shall not pass. Connecting Wasulu hunter music, griot praises, Senufo pastoral dances, Fula and Mandingo repertoire alongside Western psychedelia, blues and afro-beat, Zani Diabaté’s Super Djata Band was among Mali’s top orchestras of the 1980s. For their 1981 album, the Bamako-based orchestra discovers the wah-wah pedal, delivering six mind-ravishing guitar workouts for the proletariat.
In the vibrant streets of Tembisa, South Africa, amidst the sprawling urbanity connecting Johannesburg and Pretoria, the story of Moskito began. Formed in 2001 by Mahlubi “Shadow” Radebe and the late Zwelakhe “Malemon” Mtshali, the group first emerged as a powerhouse of pantsula dancers. However, their undeniable passion for music soon led them down a new path—one that would cement their place in kwaito history. Spending countless hours on the street corners of their township, where they were born and raised, Shadow and Malemon danced and sang with an infectious energy that attracted crowds. It wasn’t long before the duo decided to channel their talents into a kwaito group, and after adding friends Patrick Lwane and Menzi Dlodlo, Moskito was born.
(Pantsula dancing emerged in the 1950s among Black South Africans in townships and continually evolved until it became intertwined with kwaito music culture. The stylized, rapid foot movements and characteristic low-dancing became associated with kwaito as it took over South African urban culture into the early 2000s.)
With limited resources, the group displayed immense creativity, recording demos using two cassette decks and instrumental tracks from other artists. They would rap and sing over an instrumental playing on one deck while the second deck records their performance. Their determination paid off when they submitted their demo to Tammy Music Publishers, who were captivated by Moskito’s style.
“Kwaito was the thing ‘in’ at the time. If you did music you did kwaito. We wanted to fit in and actually it was easy,” says Radebe. “We didn’t have engineers in the group, so the first time in a real studio was with Percy and Thami to record Idolar.”
That same year, the group released their debut album, Idolar, under Tammy Music. The album was an undeniable success reaching gold status selling over 25,000 units and earning them a devoted fan base across South Africa and neighboring countries like Botswana, Swaziland, Namibia and Zimbabwe. Moskito collaborated with industry legends such as Chilly Mthiya Tshabalala, who was known for his work with Thiza and Spoke ”H.” They drew inspiration from Thami Mdluli a.k.a Professor Rhythm, who had dominated the disco scene back in the 80s and 90s. Mdluli helped with musical arrangements and executive produced the album and signed on producer-engineer Percy Mudau, while Shadow and Malemon took pride in composing most of their songs. Like many of the rising kwaito artists of the time, they didn’t have music production or engineering backgrounds so they required support from engineers together their ideas down on tape.
They were inspired by South African kwaito icons like Trompies, Mdu, Mandoza, and Arthur Mafokate, alongside international heavyweights like Snoop Doggy Dogg, Dr. Dre, 2Pac, and R. Kelly, Moskito created a sound that was uniquely theirs—a perfect blend of local flavor and global influence.
For their third album on Bongo Joe, Madalitso Band takes a new direction.
After two records capturing the raw intensity of their live performances, the Malawian duo ventures for the first time into the possibilities of the studio — without ever compromising their signature style or energy.
Armed with their handmade babatone, a guitar, and their interwoven voices, Yobu and Yosefe craft a sound at the crossroads of banjo music, kwela, gospel, and African folk. An acoustic trance that’s both minimal and vibrant, deeply rooted in tradition yet undeniably fresh and contemporary. On Ma Gitala, they add new textures: layered vocals, playful percussion, melodic surprises, and guests from their close and family circles.
Always guided by instinct, the band reveals a more intimate and narrative side of their universe — full of memories, spontaneity, and close-knit complicity. An album that captures the joy and creativity of two artists who turned the street into a stage, and the stage into a playground.
For their third album on Bongo Joe, Madalitso Band takes a new direction.
After two records capturing the raw intensity of their live performances, the Malawian duo ventures for the first time into the possibilities of the studio — without ever compromising their signature style or energy.
Armed with their handmade babatone, a guitar, and their interwoven voices, Yobu and Yosefe craft a sound at the crossroads of banjo music, kwela, gospel, and African folk. An acoustic trance that’s both minimal and vibrant, deeply rooted in tradition yet undeniably fresh and contemporary. On Ma Gitala, they add new textures: layered vocals, playful percussion, melodic surprises, and guests from their close and family circles.
Always guided by instinct, the band reveals a more intimate and narrative side of their universe — full of memories, spontaneity, and close-knit complicity. An album that captures the joy and creativity of two artists who turned the street into a stage, and the stage into a playground.
As the 1940s began, South Asian cinema entered a transformative phase. Playback singing, still a new idea in the previous decade, quickly became standard practice. Actors no longer had to sing, and singers no longer had to act, opening the door to a wave of dedicated vocal talent that redefined the sound of the industry.
Voices like Noor Jehan, Shamshad Begum, and Suraiya rose to prominence, becoming household names across the subcontinent. Behind them, composers like Naushad, Anil Biswas, and Ghulam Haider were expanding the sonic palette of film music, blending ragas with Western orchestration, folk tunes with jazz-era instrumentation. Harmoniums, sarangis, violins, accordions, and clarinets filled out increasingly complex arrangements, while ghazals and qawwalis continued to influence mood and structure.
Although the post-Partition years are often considered to be Bollywood’s “Golden Age,” thanks to filmmakers like Raj Kapoor, Bimal Roy, and Guru Dutt, the music started its peak just before the divide. By 1947, Naushad and others were producing some of the most emotionally rich and musically intricate work in the industry’s history, compositions that would prove challenging to surpass in the decades that followed.
Yet this high point came during a time of immense upheaval. The Second World War, the Bengal famine, and the crumbling of colonial rule all loomed large. Film songs often reflected the uncertainty, sometimes mournful, sometimes romantic, sometimes defiant. And when the Partition finally came, it fractured the world that had created this music. Artists became refugees, studios were split, and careers were thrown into flux. Noor Jehan, who would go on to become Pakistan’s most iconic singer, recorded many of her most beloved songs in Bombay. Khursheed, another major star, faded from public life after migrating. K.L. Saigal, a towering figure of the 1930s and '40s, died in Lahore just months before the split.
This collection spans those final years before Partition, a time of creative flowering and looming catastrophe. Like Part 1, these songs were sourced from immigrant-run music shops in New York and New Jersey. They are fragments of a vanishing world, each one a snapshot of the art, longing, and resilience that defined this extraordinary era.
— Gary Sullivan (Bodega Pop)
"It may surprise some that, after two decades of silent films, when Alam Ara broke the silence in 1931, it and every South Asian talkie that followed was what we in the West think of as a “musical.” Music had been integral to the culture’s staged drama going back to the Gupta Dynasty — sometime between the 4 th and 6 th Century CE. Since its inception, South Asian cinema drew heavily from Marathi, Parsi, and Bengali musical theatre and silent film screenings were often accompanied by live music to mimic a live staged experience.
When sound films arrived, actors with serious singing skills became the next wave of stars. Songs were performed live while shooting, with musicians hidden off-camera, to the side or sometimes even in trees. Playback singing — the practice of dubbing a real singer’s voice over a lip-syncing actor — didn’t become standard until the 1940s.
Thus, the biggest stars of the 1930s were also the greatest singers, with some, like Govindrao Tembe and Pankaj Mullick, excelling as both composers and vocalists. None, however, were more beloved than K.L. Saigal, whose emotional, untrained crooning captivated audiences across the subcontinent. Saigal’s voice inspired a young Lata Mangeshkar, who vowed to become India’s greatest filmi singer to win his heart. Sadly, Saigal grew increasingly addicted to alcohol, unable to perform without it, and passed away at age 42, seven months before the Partition. Lata never married.
This collection features some of the earliest songs from South Asian cinema, sourced from CDs and LPs found in Jackson Heights, Queens, Coney Island Avenue in Brooklyn, Lexington Avenue in Manhattan, and Oak Tree Road in Iselin, New Jersey — areas home to vibrant immigrant communities. South Asian immigration to New York and New Jersey surged after the 1965 Immigration and Nationality Act, which lifted non-European quotas. By the 1990s and 2000s, the region’s Indian, Pakistani, and Bangladeshi media outlets flourished, especially in Jackson Heights, where such stores outnumbered the total number of regular record shops throughout the five boroughs.
The nascent period of sound film featured a limited palette of musical styles, predominantly Marathi Bhagveet, like the Ghazal, but with greater flexibility of subject matter and rhythm, and Rabindra Sangeet, the approximately 2,000 songs and poems composed by Bengali Nobel laureate Rabindranath Tagore. But there was some evolution as well, with the success of South Asian cinema’s first woman composer, the classically trained Saraswati Devi, and the introduction of Western instruments including the piano and Hawaiian guitar.
While much of the music was dark and brooding, perhaps exemplified best by Devika Rani’s interpretation of Saraswati Devi’s “Udi Hawa Mein” from 1936’s Achhut Kannya (Untouchable Maiden), there were moments of brightness, such as R.C. Boral’s “Lachhmi Murat Daras Dikhaye” sung by Kanan Devi in Street Singer, an otherwise thoroughly depressing film from 1938 that cemented Devi’s and co-star K.L. Saigal’s superstardom.
This selection was chosen to emphasise a range of expressivity, instrumentation and style achieved even within the decade’s relatively limited scope, setting the listener up for the relative explosion of possibility in the 1940s, to be covered in the next installment of this series."
— Gary Sullivan (Bodega Pop)
Our next release with Gary Sullivan's Bodega Pop project - rooted in a passion for digging for music in bodegas and cell-phone stores across NYC's boroughs. This edition focuses in on early recordings found in Russian neighborhoods in Brooklyn & Queens.
"At the turn of the last century, the Russian Empire stood at a crossroads, caught between the weight of its imperial past and the promise of a radically altered future. Recorded during a period of profound cultural transformation and unrest, the music collected here offers a haunting glimpse into that fragile moment in history. From playful and satirical melodies that were musichall staples to heartbreaking ballads reflecting the despair of those exiled to Siberian penal colonies, these songs provided both refuge and a reflection of the deep suffering experienced by many living under the regime. More than entertainment, they formed essential strands in the Russian cultural fabric of the time—songs sung in drawing rooms and taverns and on street corners and prison grounds.
I found this music in several gift and media stores in Forest Hills, Queens, and the Brighton Beach and Gravesend neighborhoods of Brooklyn. These and a few other communities are home to more than half a million people of Russian background currently living in New York City, many of them refugees. Back in the aughts and teens, when I was collecting music from New York’s innumerable immigrant-run stores, I would always wonder why this music, why here, and why now.
The CDs immigrants stocked on their New York shelves in the 2000s and 2010s was a tiny fraction of what was available in their home countries. The Russians were in the minority of those who consistently carried compilations of early 20th century recordings—the Chinese, Egyptian, Greek, and Turkish shopkeepers were the only others I remember off the top of my head as being particularly dedicated to this period of their musical history.
What was the appeal of such old music? First-generation Russian New Yorkers might have experienced in it a reflection of their own feelings of displacement and uncertainty. The deep sorrow and yearning expressed in these songs may have resonated with their own senses of loss while offering comfort in the form of shared emotional experience. Perhaps it was a way to keep some cultural memory alive in something they knew had once accompanied their elders and ancestors through times of hardship and change.
What is the appeal of such old music for us, today?"
Anvar Kalandarov is a music archaeologist, musician and producer from Tashkent, Uzbekistan with a focus on unearthing rare and hard to find gems from across Central Asia. Last year he compiled Synthesizing the Silk Roads: Uzbek Disco, Tajik Folktronica, Uyghur Rock & Tatar Jazz, released in collaboration with Ostinato Records. He also runs his own label Maqom Soul Records. Digging Central Asia is a mixtape that journeys through the psychedelic landscapes of the Silk Road, featuring recordings recorded between the 1970s through to the early 1990s.
Deeply resonant spiritual music transmitted via piano, organ, and harmonium by beloved composer and Ethiopian Orthodox nun Emahoy Tsege Mariam Gebru.
Church of Kidane Mehret collects all the musical work from Emahoy’s 1972 private press album of the same name, alongside two additional unreleased piano recordings, exploring Emahoy’s take on “Ethiopian Church Music.”
Recording herself in churches throughout Jerusalem, Emahoy engages directly with the Ethiopian Orthodox musical liturgy. For the first time, we hear Emahoy on harmonium and massive, droning pipe organ, alongside some of her most moving piano work.
“Ave Maria” is one of our favorite pieces Emahoy ever recorded, her chiming piano reverberating against ancient stone walls. Her familiar melodic lines take on new resonance when played through the harmonium on “Spring Ode - Meskerem.” Two towering organ performances comprise the B Side, combining Emahoy’s classical European training with her lifelong study of Ethiopian religious music.
Nowhere is Emahoy’s unique combination of influences more apparent than on “Essay on Mahlet,” a meditative slow burner in which Emahoy interprets the free verse of the Orthodox liturgy note for note on the piano. This revelatory piece, alongside the dramatic piano composition “The Storm,” comes from another self-released album, 1963’s Der Sang Des Meeres. Only 50 copies were ever produced (and no cover). One of the only known copies was saved from the trash and shared with Mississippi by a fellow nun at Emahoy’s monastery when we visited for Emahoy’s funeral in March of 2023.
We are proud to work with the Emahoy Tsege Mariam Music Foundation to bring you these rare spiritual recordings in what would have been the artist’s 102nd year.
Available in black and clear vinyl editions. Old-school tip-on jacket with metallic silver foil stamping along with a 12-page booklet featuring extensive liner notes from scholar and pianist Thomas Feng.
Among the various pygmy tribes, Aka Pygmy has a particularly high musicality, and the social and religious life of the group is closely linked to music, and there is no day without music. This recording also includes songs for rituals before hunting, songs for finding honey in the forest, songs sung at feasts after hunting, and oral traditions of history and knowledge. It is an anthology of Aka Pygmy, as the title suggests, including songs that sing myths and stories while telling stories, songs of mourning for the dead, and so on. In addition, the recording period is 1972-1977, which is the golden age of field recording of traditional music, and extremely dense and deep performances centered on voice and rhythm are recorded with full sound quality. The complex and beautiful polyphony, in which the rhythm and voice of Aka Pygmy are united, is full of irreplaceable charm. With Japanese commentary
Disc 1
Soboko (ritual prior to the departure of hunting) [Kingo Yamo E / Wango / Cocora Efese / Bora Bosombo] Mongonbi (Call of hunting)
Zombie (song of return from hunting)
Monzori (dance after killing an elephant)
Mobandi (ritual prior to honey gathering) [Epanda / Angonga-Ekdu Moseke / Evete Kele-Mona Sumbu-Ma Nama Dizamba / Ngangele (song of mockery) / Eponga mo Beva na Mokupina / Longokodi / Ekpandaro-Monbinhi / Mo Boma / Ndoshi]
Three children's play with songs [Nze Nze Nze / Kuru Kuru / Congo Belle] Music for the dance "Mubenzele" [Divot / Anduwa]
Disc 2
Mokondi
Music for the dance "Ngbol" Music for the dance "Aeonbe" [Nduda / Bobangi]
Two song stories [Nyodi (bird) / Nanga Ningi (with a thin body)] Boywa (song of mourning for the corpse) Bond (fortune-telling music) [Dikobo / Die / Apollo] Coco Ya Ndongo
Yaya
Mubora (version 1)
Mubora (version 2)
Deeply resonant spiritual music transmitted via piano, organ, and harmonium by beloved composer and Ethiopian Orthodox nun Emahoy Tsege Mariam Gebru.
Church of Kidane Mehret collects all the musical work from Emahoy’s 1972 private press album of the same name, alongside two additional unreleased piano recordings, exploring Emahoy’s take on “Ethiopian Church Music.”
Recording herself in churches throughout Jerusalem, Emahoy engages directly with the Ethiopian Orthodox musical liturgy. For the first time, we hear Emahoy on harmonium and massive, droning pipe organ, alongside some of her most moving piano work.
“Ave Maria” is one of our favorite pieces Emahoy ever recorded, her chiming piano reverberating against ancient stone walls. Her familiar melodic lines take on new resonance when played through the harmonium on “Spring Ode - Meskerem.” Two towering organ performances comprise the B Side, combining Emahoy’s classical European training with her lifelong study of Ethiopian religious music.
Nowhere is Emahoy’s unique combination of influences more apparent than on “Essay on Mahlet,” a meditative slow burner in which Emahoy interprets the free verse of the Orthodox liturgy note for note on the piano. This revelatory piece, alongside the dramatic piano composition “The Storm,” comes from another self-released album, 1963’s Der Sang Des Meeres. Only 50 copies were ever produced (and no cover). One of the only known copies was saved from the trash and shared with Mississippi by a fellow nun at Emahoy’s monastery when we visited for Emahoy’s funeral in March of 2023.
We are proud to work with the Emahoy Tsege Mariam Music Foundation to bring you these rare spiritual recordings in what would have been the artist’s 102nd year.
Available in black and clear vinyl editions. Old-school tip-on jacket with metallic silver foil stamping along with a 12-page booklet featuring extensive liner notes from scholar and pianist Thomas Feng.
In the vibrant streets of Tembisa, South Africa, amidst the sprawling urbanity connecting Johannesburg and Pretoria, the story of Moskito began. Formed in 2001 by Mahlubi “Shadow” Radebe and the late Zwelakhe “Malemon” Mtshali, the group first emerged as a powerhouse of pantsula dancers. However, their undeniable passion for music soon led them down a new path—one that would cement their place in kwaito history. Spending countless hours on the street corners of their township, where they were born and raised, Shadow and Malemon danced and sang with an infectious energy that attracted crowds. It wasn’t long before the duo decided to channel their talents into a kwaito group, and after adding friends Patrick Lwane and Menzi Dlodlo, Moskito was born.
(Pantsula dancing emerged in the 1950s among Black South Africans in townships and continually evolved until it became intertwined with kwaito music culture. The stylized, rapid foot movements and characteristic low-dancing became associated with kwaito as it took over South African urban culture into the early 2000s.)
With limited resources, the group displayed immense creativity, recording demos using two cassette decks and instrumental tracks from other artists. They would rap and sing over an instrumental playing on one deck while the second deck records their performance. Their determination paid off when they submitted their demo to Tammy Music Publishers, who were captivated by Moskito’s style.
“Kwaito was the thing ‘in’ at the time. If you did music you did kwaito. We wanted to fit in and actually it was easy,” says Radebe. “We didn’t have engineers in the group, so the first time in a real studio was with Percy and Thami to record Idolar.”
That same year, the group released their debut album, Idolar, under Tammy Music. The album was an undeniable success reaching gold status selling over 25,000 units and earning them a devoted fan base across South Africa and neighboring countries like Botswana, Swaziland, Namibia and Zimbabwe. Moskito collaborated with industry legends such as Chilly Mthiya Tshabalala, who was known for his work with Thiza and Spoke ”H.” They drew inspiration from Thami Mdluli a.k.a Professor Rhythm, who had dominated the disco scene back in the 80s and 90s. Mdluli helped with musical arrangements and executive produced the album and signed on producer-engineer Percy Mudau, while Shadow and Malemon took pride in composing most of their songs. Like many of the rising kwaito artists of the time, they didn’t have music production or engineering backgrounds so they required support from engineers together their ideas down on tape.
They were inspired by South African kwaito icons like Trompies, Mdu, Mandoza, and Arthur Mafokate, alongside international heavyweights like Snoop Doggy Dogg, Dr. Dre, 2Pac, and R. Kelly, Moskito created a sound that was uniquely theirs—a perfect blend of local flavor and global influence.
Jess Sah Bi is well-known as half of the legendary duo Jess Sah Bi & Peter One who brought homegrown Country-Americana to the West African masses with their smash debut Our Garden Needs Its Flowers in the mid-1980s. Touring stadiums and reaching listeners worldwide, their music has racked up millions of spins on YouTube and remains imprinted in the hearts of Ivorians of a certain age. ATFA reissued their album in 2018, garnering critical acclaim from publications including Pitchfork and Rolling Stone and reaching a new generation of listeners outside Ivory Coast (Cote d’Ivoire).
Sometime in the early 90s, Die Sahbi—or Jesse, as he known to friends—became gravely ill with an unknown ailment and almost died. He visited various doctors and all kinds of religious healers and nothing helped. One day he went down to an Evangelical Christian revival in his neighborhood. They prayed over him and he was delivered. He says, “Their prayers helped chase out whatever demons and unhealthy spirits were inside me. After that my illness went away. When I went to the United States a few months later on an exchange program I wanted to make music to thank God because I was saved.” He recorded an album of music praising God in order to honor a promise he made to himself at the depths of his desperation in the hospital. The album Jesus-Christ Ne Deçoit Pas [Jesus Christ Does Not Disappoint] came out in 1991 and sold around 3000 cassettes in Ivory Coast. The master tape was lost along the way so the recording has never been on digital platforms until now.
Jesse didn’t have much time to record while visiting South Carolina, hence the relatively short album, 6 songs including two reprises for filler. A local pastor connected him with a studio and some American musicians (Robert Fortner and Gary Davis) to help. They added acoustic guitar, percussion and keyboard accompaniment to Jesse’s soaring French and Gouro vocals, harmonica and finger-picked acoustic. The resulting recording is deeply soothing and contemplative music that perfectly compliments the songs already embraced by millions.
But he had to find the rest of the studio expenses—$600 total—which he secured drawing cartoons for UNICEF. Jesse is Ivory Coast’s first political cartoonist, a vocation for which he was widely celebrated at the time. It also made him a few enemies which lead to him leaving the country permanently a few years later.
Jesus-Christ Ne Deçoit Pas is Jess Sah Bi’s first and only gospel album. Fortunately, fans responded with enthusiasm: widespread radio airplay and concerts followed, along with a growing solo profile in the country. The first big gospel artists in Ivory Coast were the duo Mathieu et Constance, who emerged in 1989. There was a bigger gospel music movement in English-speaking counties like Ghana and Nigeria (Christians make up roughly 40% of the population in Ivory Coast, slightly less than Muslims).
Jesse didn’t have any intention of working in Christian music but he realized, “You don’t make music to make money—you want to send a message.”
In the years since Jesus-Christ’s release, gospel music in Ivory Coast has grown to become a key part of music culture in the country. Spiritual music appears in community actives across the public and private spectrum from religious gatherings and parties to television broadcasts and music festivals. And, as it has evolved and indigenized locally, gospel music has picked up elements of traditional Ivorian music, reggae and soul.
The album ultimately precipitated the demise of the duo, who were soon separated geographically as Peter One relocated to Nashville. He went on to become a nurse and release a successful solo album on Verve following the ATFA collaboration. Nowadays Jesse lives in the Bay Area and continues to record and perform music wherever and whenever he has the chance. He is publishing a new book of humorous cartoons in 2025 and his most recent album Never Give Up came out in 2020.
