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US original.

The Soul of Congo is a compilation that spans the years from 1948 to 1963 as the Belgian Congo emerged from colonial subjugation into the first flower of Independence. Singers and players came to Congo’s capital Léopoldville, from all over Central Africa — from the streets of Brazzaville on the opposite shore of the Congo river to the vast plateau of Mbanza Congo in Angola, from the mineral rich areas of Lubumbashi (Elizabethville) in the Deep South to the lively docks of Kisangani (Stanleyville) in the northeast, from the rocky wastes of Mbandaka (Coquilhatville) in the West to the majestic forests of Bukavu (Costermansville) in the East.

Léopoldville became a cauldron of musical syncretism between the African rhythms that arrived with these musicians and the European, Caribbean and Cuban tunes that were popular in the big city. The new sounds were recorded for one of the big five Congo labels: Opika, Loningisa, Esengo, Olympia or Ngoma. None of the other Congolese labels better showcased the energy, variety & spirit of this era than the Ngoma label. The label was founded by the Greek Nicolas Jéronimidis in 1948. After his early death in 1951, it was further developed by Nikis Cavvadias and Alexandros Jéronimidis. During its existence, from 1948 until 1971, Ngoma made over 4500 recordings, creating a crucial cultural legacy. Now with Unesco declaring Congolese Rumba as an intangible cultural heritage of humanity as of December 2021, it is fitting they are restored to the ears of the world.





As the Ngoma label flourished, so too did the first big stars of this new sound: Manuel d’Oliveira from San Salvador, Antoine Kolosoy “Wendo’’ from Bandundu and Léon Bukasa from Katanga. The three of them are heavily featured in the Ngoma catalogue and in this compilation. Ngoma also provided a way for female singers, such as Martha Badibala, to rise to fame and inspire other women to dream of a life beyond taking care of the kids and husband. Futhermore, the label was keen to record traditional folkloric music, such as the songs by likembe player Antoine Mundanda. It also looked for fresh talent as far away as Brussels where they recorded Camerounian heartthrob Charles Lembe fronting a fierce quartet on some flashy adapted Cuban Guaracha rhythms. Instrumentalists like Antoine Kasongo (clarinet), Albino Kalombo (sax) and Tino Baroza (guitar) also made their mark through the Ngoma recordings.

Ngoma is also known for releasing Adou Elenga’s hit “Ata Ndele,” that criticized the white colonists. It led to his imprisonment and the song being quickly deleted from the catalogue after its release in 1954 (long sought after, a rare original copy has been found for this compilation). Angolan Paul Mwanga, too, was unstinting in his criticism of the colonials, and he was also active with authors’ rights associations. Frank Lassan was a singer who brought the romantic style of French crooners to Congolese popular culture, while guitar wizard Manoka De Saïo or “Maitre Colon Gentil” were flamboyant popular figures in the nightclub scene, captured on disc. Guitar prodigies like Antoine Nedule “Papa Noel” or Mose Se Sengo “Fan Fan” cut their teeth as teenagers in studio bands. The band names changed rapidly — Beguen Band, Jazz Mango, Jazz Venus, Dynamic Jazz, Affeinta Jazz, Mysterieux Jazz, Orchstre Novelty, Rumbanella Bande, Vedette Jazz, La Palma, Negrita Jazz — all of them are heard here.

Dedicated record collectors came together to make this compilation possible. From the USA, Belgium, Japan, Germany, France, Morocco, and The Netherlands, these generous fans of the music have pooled their collections for the compilation, assembled and annotated by Alastair Johnston who runs the Muzikifan website from California. He dedicates this release to Flemming Harrev from the reference website afrodisc.com who passed away in 2020. Legendary but unheard songs were tracked down, some emerging from dead stock in a forgotten Tanzanian record store. Experts who have made previous compilations were solicited for their advice and recommendations; liner notes, graduate theses, African periodicals, blogs and documents by authorities such as Jean-Pierre Nimy Nzonga, Sylvain Konko, Gary Stewart, Manda Tchebwa, and Michel Lonoh were scoured for clues.

There are 69 songs on the 3CD set and 42 on the 3LP set. Two of the LPs are distilled from the 3CD set, while the third “bonus” LP" has a different selection of songs by Léon Bukasa and others. While this is unusual, we felt there was so much great material, the vinyl collectors would enjoy an extra album of out-takes from the shortlist that was originally over four hours in length.

2LP on 180g vinyl. Housed in a deluxe gatefold 'tip on' sleeve with full liner notes (Jeff Mao) and studio photography.

On a quest for cosmic grooves of unity, Àbáse is the imagination of Hungarian producer and keyboardist Szabolcs Bognár. Now based in Berlin, he’s become a protagonist of a fast-rising jazz movement in the German capital. Bringing together musicians from Hungary, Germany, Ghana and Australia for moving project with a global outlook - here is his highly anticipated new album ‘Awakening’ released by Analogue Foundation and Oshu Records

Created following a move to Berlin, marriage, new parenthood, and the inevitable interrogation of mortality that takes place when a loved one has transitioned, ‘Awakening’ demonstrates a deep understanding of music’s ability to cross time and geographic boundaries, conveying a message of unity, dialogue and self-reflection. Recorded in four days at Berlin's Brewery Studios, the album coalesces Àbáse’s varied musical influences and reference points (classic Lagos Afrobeat, traditional Hungarian folk, Yoruba rhythms, house and techno, hip-hop et al) with exquisite modalimprovisation à la Coltrane, spurred by Szabolcs’ introspection.

“Awakening was the first working title I gave to the project, and I decided to stick with it as it felt authentic and descriptive of what I wanted to express. The name comes from the concept that babies can hear and remember their parents voices from the belly, they recognise the voices upon birth and can be soothed with them. Being born is to enter an elevated state of existence, transitioning from just sounds and feelings to sight upon birth. I believe the way we experience life on earth and trying to make sense of the universe will shift upon our transition or ‘death’, and its only a pathway to something higher. The imagined moment of rebirth and entering to this new realm of existence is what I call “Awakening”.

Mostly composed of first and second takes with minimal overdubs, a striking level of intimacy is achieved between Szabolcs, Ziggy Zeitgeist (drums), Ori Jacobson (saxophone), Fanni Zahár (flute), Andras Koroknay (bass, synths), Ernö Hock (double bass) and Eric Owusu (vocals, percussion). This intimacy extends to the listening experience, with moments like atmospheric opener ‘Greeting Mother Sea’ and ‘Bloom (Flora)’ welcoming listener’s into Ábàse’s world through trance-inducing, glistening piano motifs, swirling synths and fluttering woodwinds.

Singles ‘Destruction Everywhere’ and ‘Menidaso’, paired with ‘Shango’, perhaps best highlight Szabolcs’ worldview and efforts to bridge creative ideas and cultural viewpoints. All three tracks are a bold fusion of spiritual jazz and afrobeat, with the latter two featuring the Twi vocal and driving percussion of Eric Owusu. Elsewhere, Szabolcs explores his own heritage with a stirring iteration of Hungarian folk song ‘Gyászba Borult Isten Csillagvára (God’s Star Castle Has Fallen To Grief)’, whilst also nodding to musical lineage through J Dilla homage ‘Shining’, and ‘Sunisaway’, a tribute to Sun Ra upon which Sun Ra Arkestra members Cecil Brooks and Knoel Scott are warmly welcomed to contribute.

‘Awakening’ is a new chapter for Àbáse, whose work has already drawn widespread critical acclaim. Debut album ‘Laroyê’, recorded entirely during a five- month trip to Brazil, found global praise from the likes of The Guardian, BBC Radio 6, Soulection, KEXP and Complex. Szabolcs has toured and collaborated as a keyboardist with the likes of Wayne Snow, Dele Sosimi, Pat Thomas and Zeitgeist Freedom Energy Exchange. The new album begins an era of partnership with Analogue Foundation, who are dedicated to preserving and furthering analogue creation via record releases, international events, and activities at its recording studio and hi-fi listening bar. The Foundation is headed up by Grammy-winning New York City recording and mixing engineer Russ Elevado (D’Angelo, Erykah Badu), Audio-Technica, Soundwalk Collective, and Berlin recording and mix engineer Erik Breuer.

Personnel:

Fanni Zahár, Ori Jacobson Szabolcs Bognár, Eric Owusu,
Ernő Hock & Ziggy Zeitgeist, drums

With Special Guests: Flóra Bognár, Youka Snell, Cecil Brooks Knoel Scott, Dumama, Rhea Sodemann, Wayne Snow.

Liner notes by Jeff 'Chairman' Mao and session photos by Dario Raspudic.

"Certainly a producer to watch" -Gilles Peterson
“ Hungarian producer Àbáse blends west African and Brazilian rhythms with a satisfying and uncluttered efficacy on Laroyê” -The Guardian
“We were instantly gripped upon hearing the work of Hungarian jazz collaborative project Àbáse” Stamp The Wax

A collection of live tracks ranging from the 1993 Sunflower Blues Fest to vintage early '70s recordings from Junior Kimbrough's home and juke joint. Includes the songs "Junior's Place" and "Baby, Please Don't Leave Me," and features Junior's son Kenny Malone on drums and R.L. Burnside's son Gary Burnside on guitar. A posthumous release from one of the 20th Century's most important blues figures.

Analog Africa are proud to present the 27th release of their Analog Africa Series. A fantastic, hypnotic and funky compilation from the Dur-Dur Band of Somalia that comes out on a Triple LP.

When Analog Africa founder Samy Ben Redjeb arrived in Mogadishu in November of 2016, he was informed by his host that he would have to be accompanied at all times by an armed escort while in the country. The next morning, a neighbour and former security guard put on a military uniform, borrowed an AK-47 from somewhere and escorted him to Via Roma, an historical street in the heart of Hamar-Weyne, the city’s oldest district. Although previous Analog Africa releases have demonstrated a willingness to go more than the extra air-mile to track down the stories behind the music, the trip to Mogadishu was a musical journey of a different kind. It was the culmination of an odyssey that had started many years earlier.

In 2007 John Beadle, a Milwaukee-based musicologist and owner of the much loved Likembe blog, uploaded a cassette he had been handed twenty years earlier by a Somalian student. The post was titled ‘Mystery Somali Funk’ and it was, in Samy’s own words, “some of the deepest funk ever recorded.” The cassette seemed to credit these dense, sonorous tunes to the legendary Iftin Band. But initial contact with Iftin’s lead singer suggested that the ‘mystery funk’ may have actually been the work of their chief rival, Dur-Dur, a young band from the 80s.

Back then, Mogadishu had been a very different place. On the bustling Via Roma, people from all corners of society would gather at the Bar Novecento and Cafe Cappucino, watch movies at the famous Supercinema, and eat at the numerous pasta hang-outs or the traditional restaurants that served Bariis Maraq, a somali Beef Stew mixed with delicious spiced rice. The same street was also home to Iftinphone and Shankarphone, two of the city’s best known music shop. Located opposite each other, they were the centre of Somalia’s burgeoning cassette distribution network. Both shops, run by members of the legendary Iftin Band, would become first-hand witnesses to the meteoric rise of Dur- Dur, a rise that climaxed in April of 1987 with the release of Volume 2, their second album.

The first single ‘Diinleya’ had taken Somalian airwaves by storm in a way rarely seen before or since. The next single, ‘Dab,’ had an even greater impact, and the two hits had turned them into the hottest band in town. In addition to their main gig as house band at the legendary Jubba Hotel, Dur-Dur had also been asked to perform the music for the play “Jascyl Laba Ruux Mid Ha Too Rido” (May one of us fall in love) at Mogadishu’s national theatre. The play was so successful that the management had been forced to extend the run by a month, throwing the theatre’s already packed schedule into complete disarray, and each night, as soon as the play had finished, Dur-Dur had to pack their instruments into a Volkswagen T1 tour bus that would shuttle them across town in time for their hotel performance.

The secrets to Dur-Dur’s rapid success is inextricably linked to the vision of Isse Dahir, founder and keyboard player of the band. Isse´s plan was to locate some of the most forward-thinking musicians of Mogadishu´s buzzing scene and lure them into Dur-Dur. Ujeeri, the band’s mercurial bass player was recruited from Somali Jazz and drummer extraordinaire Handal previously played in Bakaka Band. These two formed the backbone of Dur-Dur and would become one of Somalia’s most extraordinary rhythm sections.

Isse also added his two younger brothers to the line-up: Abukar Dahir Qassin was brought in to play lead guitar, and Ahmed Dahir Qassin was hired as a permanent sound engineer, a first in Somalia and one of the reasons that Dur-Dur became known as the best-sounding band in the country.

On their first two albums, Volume 1 and Volume 2, three different singers traded lead-vocal duties back and forth. Shimaali, formerly of Bakaka Band, handled the Daantho songs, a Somalian rhythm from the northern part of the country that bears a striking resemblance to reggae, Sahra Dawo, a young female singer, had been recruited from Somalia’s national orchestra, the Waaberi Band. Their third singer, the legendary Baastow, whose nickname came from the italian word ‘pasta’ due to the spaghetti-like shape of his body, had also been a vocalist with the Waaberi Band, and had been brought into Dur-Dur due to his deep knowledge of traditional Somali music, particularly Saar, a type of music intended to summon the spirits during religious rituals. These traditional elements of Dur-Dur’s repertoire sometimes put them at odds with the manager of the Jubba Hotel who once told Baastow “I am not going to risk having Italian tourists possessed by Somali spirits. Stick to disco and reggae.”

Yet from the very beginning, Dur-Dur’s doctrine was the fusion of traditional Somali music with whatever rhythms would make people dance: Funk, Reggae, Soul, Disco and New Wave were mixed effortlessly with Banaadiri beats, Daantho and spiritual Saar music. The concoction was explosive and when they stormed the Mogadishu music scene in 1986 with their very first hit single, ‘Yabaal,’ featuring vocals from Sahra Dawo, it was clear that a new meteorite had crash-landed in Somalia. As Abdulahi Ahmed, author of Somali Folk Dances explains: “Yabaal is a traditional song, but the way it was played and recorded was like nothing else we had heard before, it was new to us.” ‘Yabaal’ was one of the songs that resurfaced on the Likembe blog, and it became the symbolic starting point of this project.

It initially seemed that Dur-Dur’s music had only been preserved as a series of murky tape dubs and YouTube videos, but after Samy arrived in Mogadishu he eventually got to the heart of Mogadishu’s tape-copying network – an analogue forerunner of the internet file-sharing that helped to keep the flame of this music alive through the darkest days of Somalia’s civil strife – and ended up finding some of the band’s fabled master tapes, long thought to have disappeared.

This triple LP / double CD reissue of the band’s first two albums – the first installment in a three-part series dedicated to Dur-Dur Band – represents the first fruit of Analog Africa’s long labours to bring this extraordinary music to the wider world. Remastered from the best available audio sources, these songs have never sounded better. Some thirty years after they first made such a splash in the Mogadishu scene, they have been freed from the wobble and tape-hiss of second and third generation cassette dubs, to reveal a glorious mix of polychromatic organs, nightclub-ready rhythms and hauntingly soulful vocals.

In addition to two previously unreleased tracks, the music is accompanied by extensive liner notes, featuring interviews with original band members, documenting a forgotten chapter of Somalia’s cultural history. Before the upheaval in the 1990s that turned Somalia into a war-zone, Mogadishu, the white pearl of the Indian Ocean, had been one of the jewels of eastern Africa, a modern paradise of culture and commerce. In the music of the Dur-Dur band – now widely available outside of Somalia – we can still catch a fleeting glimpse of that golden age.
Listen & Enjoy!

Shanghai’s Svbkvlt throw down a killer 2nd ‘cache’ compilation bristling with exclusive new zingers from the extended label firm, including Slikback, Hyp11E, Tzusing, Hodge, Gabber Modus Operandi, 33emybw, Gooooose, Nahash and more. Chasing up one of the definitive club comps of recent years, ‘Cache02’ finds Shanghai’s best label is in rude health with a full spectrum coverage of styles from hyperpop to clobbering hardcore rave, mutant drill and back-alley EBM techno by some of the most crucial artists in operation right now. Gooooose does wicked slow/fast footwork with Memphis rap cowbells and jibber-jawed edits in ‘Cows,’ and the Sbvkvlt/Hakuna Kulala axis twysts out a properly fwd kongo-tekno thriller in ‘Mushen’ by Slikback & Hyph11E. Indonesian mentalists Gabber Modus Operandi go ham with the possessed vox and thunderous kicks of ‘Pedas,’ and 33emybw nails Photek-levels of martial dance moves on ‘Coupling.’ Tzusing & Hodge supply the set’s big-room peak with a steaming EBM hammer tune ‘LCD,’ and Shanghai-based UK producer Swimful makes his mark with the glyding drill synths and knifepoint grime drums of ‘Muckle.’ Impressive introductions are also made to Seoul’s NET Gala with the vivid trance futurism of ‘Alternet,’ and the weird, scorched drill soul of Nahash on ‘The Way That I.’

In the spring of 1968 a cargo ship was preparing to leave the port of Baltimore with an important shipment of musical instruments. Its final destination was Rio De Janeiro, where the EMSE Exhibition (Exposição Mundial Do Son Eletrônico) was going to be held. It was the first expo of its kind to take place in the Southern Hemisphere and many of the leading companies in the field of electronic music were involved. Rhodes, Moog, Farfisa, Hammond and Korg, just to name a few, were all eager to present their newest synthesisers and other gadgets to a growing and promising South American market, spearheaded by Brazil and Colombia.

The ship with the goods set sail on the 20th of March on a calm morning and mysteriously disappeared from the radar on the very same day. One can only imagine the surprise of the villagers of Cachaço, on the Sao Nicolau island of Cabo Verde, when a few months later they woke up and found a ship stranded in their fields, in the middle of nowhere, 8 km from any coastline.

After consulting with the village elders, the locals had decided to open the containers to see what was inside – however gossip as scintillating as this travels fast and colonial police had already arrived and secured the area. Portuguese scientists and physicians were ordered to the scene and after weeks of thorough studies and research, it was concluded that the ship had fallen from the sky. One of the less plausible theories was that it might have fallen from a Russian military air carrier. The locals joked that again the government had wasted their tax money on a useless exercise, as a simple look at the crater generated by the impact could explain the phenomena. “No need for Portuguese rocket scientists to explain this!” they laughed.

What the villagers didn’t know, was that traces of cosmic particles were discovered on the boat. The bow of the ship showed traces of extreme heat, very similar to traces found on meteors, suggesting that the ship had penetrated the hemisphere at high speed. That theory also didn't make sense as such an impact would have reduced the ship to dust. Mystery permeated the event.

Finally, a team of welders arrived to open the containers and the whole village waited impatiently. The atmosphere, which had been filled with joy and excitement, quickly gave way to astonishment. Hundreds of boxes conjured, all containing keyboards and other instruments which they had never seen before: and all useless in an area devoid of electricity. Disappointment was palpable. The goods were temporarily stored in the local church and the women of the village had insisted a solution be found before Sunday mass.

It is said that charismatic anti-colonial leader Amílcar Cabral had ordered for the instruments to be distributed equally in places that had access to electricity, which placed them mainly in schools. This distribution was best thing that could have happened - keyboards found fertile grounds in the hands of curious children, born with an innate sense of rhythm who picked up the ready-to-use instruments. This in turn facilitated the modernisation of local rhythms such as Mornas, Coladeras and the highly danceable music style called Funaná, which had been banned by the Portuguese colonial rulers until 1975 due to its sensuality!

The observation was made that the children who came into contact with the instruments found on the ship inherited prodigious capabilities to understand music and learn instruments. One of them was the musical genius Paulino Vieira, who by the end of the 70s would become the country´s most important music arranger. 8 out of the 15 songs presented in this compilation had been recorded with the backing of the band Voz de Cabo Verde, lead by Paulino Vieira, the mastermind behind the creation and promulgation of what is known today as “The Cosmic Sound of Cabo Verde”.

Classic South African house / Kwaito album on vinyl for the first time ! Originally released on CD in 1995, this album which is associated with the birth of South African street music genre – ‘Kwaito’ and dance/dress style ‘Pantsula’ is now remastered for vinyl from the original tapes – resulting in the best sounding version of the recording to date.

Regarded as one of the earliest full length Kwaito albums, ‘Sigiya Ngengoma’ was released just one year into South Africa’s new democracy in 1995. Characterised by ‘mid-tempo’ beats, heavy bass hooks, adapted breakdancing and vocals in informal Zulu and other South African languages; ‘Sigiya Ngengoma’ would form a critical part of the South African street music movement that now has its own fashion, crews and dance style.

It helped post-democratic South Africa define its own musical identity and would pave the way for other Kwaito releases that ultimately led to the emergence of Amapiano years later.

Lost recordings that defined the modern sound of the Sahara.

This album contains the first recordings of modern music from the Sahara and mark the birth of the genre that is known in the West as ‘Desert Blues’ or ‘Desert Rock’. Ahl Nana changed the folk music of the Sahara to modern, cosmopolitan music by using Western instruments like the electric guitar. They paved the way for artists like Ali Farka Touré, Tinariwen, Mdou Moctar or Bombino. Although the group is still active today, they only recorded 2 LPs and a handful of singles. All these recordings took place in 1971 at the Boussiphone studios in Casablanca. The records were never distributed and therefore remained unknown for almost 50 years, until Radio Martiko discovered a batch of unsold factory stock a few years ago. On this album, you will find a selection of these revolutionary recordings.

Continuing Four Flies' dedication to delving into lesser-explored periods of Italian music, Africamore takes us on a captivating journey into the intersection of Afro-funk and the Italian soundscape during the six years between 1973 and 1978 - a time when disco was looming on the horizon and the nightclub market was rapidly expanding.

Before reaching Italian shores, the infectious sound originating from African and Afro-Caribbean roots traversed both the Mediterranean and the Atlantic, landing on New York dancefloors, where DJ Dave Mancuso discovered "Soul Makossa" by Manu Dibango. In 1973, from Mancuso's Loft parties, the song's hypnotic groove spread to the rest of the globe, including in Italy, where it sparked a wave of imitations and variations.

Tribal influences thus found their way into Italian soul-funk and early-disco productions released between 1973 and 1978 – from psychedelic-tinged tunes like Jean Paul & Angelique's "Africa Sound"to the Afrobeat-inspired club banger "Kumbayero" by composer/producer Albert Verrecchia (aka Weyman Corporation); and from groundbreaking Afro-cosmic songs like Chrisma's "Amore", co-written by Vangelis and featuring the rhythms of Ghanaian-British Afro-rock band Osibisa, to mind-blowing floor-fillers like Beryl Cunningham's "Why O", a re-write of Nat King Cole's "Calypso Blues" arranged by Paolo Ormi, with percussion breaks that sound pretty much like what would later become known as techno.

Combining feel-good vibes with driving rhythms, world-style percussion, and even synths, all these productions pushed the boundaries of dance music at a time when disco had not yet taken over. In doing so, they sowed many of the seeds of the later Italian cosmic scene and its unique mixture of African elements, disco-funk and electronic music.

This was a brief but nuanced period in Italian music history, one that deserves to be rediscovered, with love.

The story of Del cuarto rojo (From The Red Room) began in March 2020, when the Peruvian composer and percussionist Manongo Mujica received a call notifying him that the visual artist Rafael Hastings, his friend of almost half a century, had passed away. Since then, and in the midst of the pandemic, Manongo Mujica began a personal journey searching for sounds, which has resulted in a new set of pieces that evoke the memory of a friendship.Del cuarto rojo (From The Red Room), subtitled Homenaje sonoro escuchando la pintura de Rafael Hastings (Sound Tribute Listening To Rafael Hastings' Paintings), is Manongo Mujica's new album, and it has also motivated the preparation of a new show by the dancer and choreographer Yvonne von Mollendorff, wife of Hastings.The history of this friendship dates back to 1974, when a young Manongo returned to Lima, after ten years living in London, while young Rafael Hastings and Yvonne von Mollendorff settled in Peru after a long period in Europe. Since then, the collaborations between these artists have been continuous, always marked by an experimental impetus. The attitude of listening to images and painting sounds was more than a metaphor and became a code that identified them and a way of working, where the crossing of disciplines set the tone, both in video works and in unusual visual / conceptual scores, works of dance and experimental music, in the context of a creative effervescence that renewed the arts and music in Lima in the 70s.Del cuarto rojo is an album that integrates many of the musical resources developed by Mujica. It is an amalgam that well sums up his own language: from the creation of environments with extended techniques and objects, to experiments in jazz fusion; from the use of field recordings and sound montages to compositions with string arrangements: everything around the hypnotic pulse of percussion and drums, which oscillate between moments of subtlety and explosive improvisation.The album features the participation of outstandi...

The third international release by the legendary Malian singer and guitarist is many fan’s favourite. ‘The Source’ established Ali Farka Touré on the international stage and paved the way for his legendary collaboration with Ry Cooder on the GRAMMY award winning album ‘Talking Timbuktu’.
Available for the first time on vinyl, the album has been re-mixed from the original master tapes and includes a previously unreleased track from the same sessions. The album is presented in a gatefold sleeve containing double 180g vinyl and large format 28 page booklet with lyrics.
‘The Source’ features Farka Touré’s first recordings with his home town band Group Asco, with vocalist Afel Bocoum and percussionists Hamma Sankare (calabash)
and Oumar Touré (congas). Touré’s trademark acoustic and electric guitar (as well his njarka violin) playing are highlighted on some of his best loved and most sophisticated compositions.
The father of the desert blues unleashes a set of driving small group performances, intimate love songs, mesmerising guitar solos and two unique duets with the great American bluesman Taj Mahal.

Moraes has an uncanny ability and acute gaze for building warm and endearing stories and characters in the old school tradition of Robert Artl and his "aguafuertes". His songs, both powerful and melancholic, are felt portraits of people who have crossed his path at various times in his life. 'Hogar' is his third album as a solo artist, and it includes a variety of genres: ballads and candombe, blues and milonga, like a mix between Bob Dylan and Tom Waits with Eduardo Mateo and Alfredo Zitarrosa. In 'Hogar', Santiago Moraes reaffirms the identity that he had previously explored in his previous works, but now it is revitalized by the participation of the musicians from Transeúntes, as well as several guests from both banks of the river, such as the Nautilus band and Uruguayan guest musicians that give the final touch to a more than interesting production. Hogar is made up of nine songs in which Moraes returns to his lyrical debt to Javier Martínez (in Los Espiritus he had quoted Manal in "Perro viejo", one of the best songs of his career) and manages to mix it with popular sounds that look towards Uruguay, the land of his parents.

The Mapendo album of the Mighty Cavaliers, up to today, has been shrouded in mystery. If you look at the original cover of this very rare Kenyan funk-infused album all you will find are the names of the engineer and the producer, as EMI Kenya omitted the names of the musicians and the songwriters. Digging deeper a rather sinister story of deceit develops whereby Mapendo becomes symbolic for all what was wrong about the Kenyan record industry in the 1970s, and the music industry in Africa as a whole. As this maltreatment of artists proved endemic throughout the continent, although little talked about.

One of the three surviving members of the Mighty Cavaliers, bass player Bonnie Wanda - who started his career in 1971 with Gloria Africana - vividly remembers participating in the recording of the two albums the band made in 1976 and 1977 - Fisherman and Mapendo - and how they, especially on the last album, got short-changed by shrewd record label executives. In the 1960s it was mostly Indian and European record bosses that called the shots and usually gave musicians the chance of a one-off payment for their session time and recorded songs or wait for - hopefully - a generous royalty check. In most cases records didn't sell more than a thousand copies with an occasional hit selling in the tens of thousands, so musicians were reluctant to register themselves with the Music Copyright Society of Kenya. Although without doing so one couldn't receive royalties.

'For two years the Mighty Cavaliers performed five nights a week at the Starlight Club for five hour sets.

The re-release of Mapendo, the first of the German Want Some Records label, is another exciting puzzle piece in the tapestry of groovy Kenyan music. It proves that there are still great gems out there to be re-discovered for audiences worldwide.

Text written by Michiel van Oosterhout

This Album is dedicated to the musicians
Bonnie Wanda, Rashid Salim, Vuli Yeni, Juma Waweru Njuguna and Athmani 'guitar boy'."

If someone would have told me years ago, when I started the label, that one day I would be releasing music by Ernesto Djédjé, the king of Ziglibithy himself, I would have personally driven them to the closest psychiatric institute such is the magnitude of the artist and his iconic tune “Zighlibitiens”.

The star of Ernesto Djédjé started rising in the late 60s, when he became the guitar player and leader of Ivoiro Star, founded by Amédée Pierre, star of Dopé, the leading musical style at the time. Annoyed by the “congolisation” of the Ivorian music that was taking place within the band, Ernesto left the group and emigrated to Paris in 1968 to record his first few singles arranged by Manu Dibango and influenced by Soul, Rhythm & Blues and Jerk. Those recordings reflect the musical mood at that time which was dictated by two musical trends within the Ivoirian scene: Traditional music, embodied amongst others by Amédée Pierre on one hand and imported music from the States, Cameroon and Zaïre on the other. And while the first trend was generally neglected, the youth fully embraced the second and as a result bands such as „Les Black Devils“, „Djinn-Music“, „Bozambo”, “Jimmy Hyacinthe”, shot to stardom overnight by recording mainly funk and disco music. It is within this context that Ernesto would draw the inspiration for a future formula.

Returning to Côte d‘Ivoire in 1974 Ernesto began looking for like minded musicians to form the mighty “Ziglibithiens”. Diabo Steck (drums), Bamba Yang (keyboards & Guitar), Léon Sina (Guitar) and Assalé Best (chef d´orchestre and Saxophon) would become the core of the group and together with Ernesto they began thinking of ways of combining the rhythms and chants of the Bété people and fuse them with Makossa, Funk and Disco and create a musical style that was both Ivorian and International. He called his experiment Ziglibithy and his first two albums, immortalised at the EMI studios in 1977 in Lagos and released on the Badmos label, took West Africa by storm turning Ernesto Djédjé into an icon overnight and one of the legends of African music. Ernesto Djédjé died in mysterious circumstances on June 9th, 1983 - at the age of 35 - shocking the whole Ivorian nation. And although the end came abruptly, it didn’t come soon enough, and Ernesto had time - within 5 albums - to cement his legacy as one of the most innovative artists the Ivory Coast ever produced.

The song Zighlibitiens, brought to Colombia by an aeronautical mechanic in the early 1980, would become a huge hit on the Caribbean Coast. Renamed “El Tigre” by locals soundsystem operators - certainly due to the Badmos logo - that particular song would reach legendary status in Barranquilla and Cartagena. Setting fire to uncountable local parties, it has become one of the most sought-after Album in that part of the world. And so, while Ziglibithy has mostly disappeared from the airwaves of its country of birth, on the other side of the Atlantic, its fire continues to shine bright.

Analog Africa No. 21 „bitori“ - Legend Of Funaná (The Forbidden Music of The Cape Verde Islands) - In 1997, a quiet, unassuming man of 59 years old named Victor Tavares - better know as Bitori - walks into a studio for the very first time to record a masterpiece which many Cabo Verdean consider to be the best Funaná album ever made.

Bitoris musical adventure had begun long before this point. It was 1954 when he embarked on a journey across the seas to the island of Sao Tomé & Principe. The young man´s hope was to return to Cabo Verde with an accordion.

Following two years of hard labour Bitori had succeeded in saving enough money to acquire what was to become his most valued possession, his cherished instrument. The two month journey back to Santiago, his island of birth, proved time enough to master it. Self taught, Bitori developed his own style, an infectious blaze, that quickly caught the attention of the older generation. Before long Bitori was being asked to share his musical talents, igniting the local festivities around Praia with his music.

But not everybody welcomed the rural accordion-based sound. Perceived as a symbol of the struggle for Cape Verdean independence and frowned upon as music of uneducated peasants, Funaná was prohibited by the Portuguese colonial rulers. Performing it in public or in urban centres had serious consequences - often jail time and torture awaited musicians that were “caught in the act”. In light of such persecution the genre of Funaná began to slowly disappear.

In 1975 Cabo Verde achieved independence from Portuguese colonial rule. Along with Cabo Verde’s independence came a lifting of the ban placed on Funaná. The musical repercussions in Cabo Verde were plenty - many upcoming artists embraced Funaná, translating and adapting its musical form in new ways. It was not to be until the mid-1990’s, however, that Funaná in its traditional form was actually recorded.

It was a young singer from Tarafal, Chando Graciosa, who was to play a key role in this event. Upon hearing Bitori, Graciosa immediately felt drawn to Bitori's unique playing style - a raw and passionate sound accompanied by honest lyrics that reflected the harsh reality of the Cabo Verdean working class. He eagerly approached Bitori suggesting they join forces and travel overseas with the objective of taking Funaná beyond its rural roots. The two of them, with others in tow, achieved their goal and travelled to Europe, introducing a receptive European audience to the vibrant energy of Funaná. Eventually Bitori returned to his beloved Cabo Verde. Graciosa opted to settle in Rotterdam in order to pursue his career - he vowed, however, to bring Bitori across to Holland at a later date to record an album.

In 1997 the time was ripe to immortalise the sound Bitori had shaped over a time span of four decades. Built around a formidable rhythm section, formed of drummer Grace Evora and bass player Danilo Tavares, "Bitori Nha Bibinha" was recorded. The recording catapulted Chando Graciosa to stardom, making him Cabo Verde´s No.1 interpreter of Funaná.

The success in Cabo Verde was phenomenal and Funaná rapidly gained the recognition it deserved, especially in urban dance clubs. Bitori´s songs quickly became standards - classics known and loved throughout the country. The musical success, however, was solely limited to the Cabo Verdean islands - until now!

Analog Africa is proud to contribute to the worldwide promotion of Funaná - the once forbidden sound of the Cabo Verde archipelago - by releasing a worldwide re-issue of Bitori and Chando Graciosa´s legendary recording. The release will herald Bitori´s first European tour taking place during the summer of 2016. Watch this space! And listen!

Dick Essilfie-Bondzie was all ready for his 90th birthday party when the Covid pandemic hit. The legendary producer, businessman and founder of Ghana’s mighty Essiebons label had invited all his family and friends to the event and it was the disappointment at having to postpone that prompted Analog Africa founder Samy Ben Redjeb to propose a new compilation celebrating his contributions to the world of West African music.

For most of the 1970s Essilfie-Bondzie’s Dix and Essiebons labels were synonymous with the best in modern highlife, and his roster was a who’s-who of highlife legends. C.K. Mann, Gyedu Blay Ambolley, Kofi Papa Yankson, Ernest Honny, Rob ‘Roy’ Raindorf and Ebo Taylor all released some of their greatest music under the Essiebons banner.

Yet Essilfie-Bondzie had been destined for a very different career. Born in Apam and raised in Accra, he was sent to business school in London at the age of 20, and returned to the security of a government job in Ghana. But his passion for music, inspired by the sounds of Accra’s highlife scene, had never left him, and in 1967 he figured out a way of combining music and business by opening West Africa’s first record pressing plant.

The venture, a partnership with the Philips label, was a huge success, attracting business from all over the continent. By the early 1970s Essilfie-Bondzie had left his government job to concentrate on his labels, and by the mid-seventies he was on a hot streak injecting album after album of restless highlife into the bloodstream of the Ghanaian music scene.

Essiebons Special features a selection of obscure workouts from some of the label’s heaviest hitters. But in the course of digitising his vast archive of master tapes, Essilfie-Bondzie found a number of Afrobeat and Instrumental maszterpieces tracks from the label’s mid-70s golden age that, for one reason or another, had never been released. Those songs are included here for the first time.

Sadly Essilfie-Bondzie passed away before the compilation was finished. But his legacy lives on in the extraordinary music that he gave to the world in his lifetime.

It was in Benin City, in the heart of Nigeria, that a new hybrid of
intoxicating highlife music known as Edo Funk was born.
It first emerged in the late 1970s when a group of musicians began
to experiment with different ways of integrating elements from their
native Edo culture and fusing them with new sound effects coming
from West Africa ́s night-clubs. Unlike the rather polished 1980 ́s
Nigerian disco productions coming out of the international
metropolis of Lagos Edo Funk was raw and reduced to its bare
minimum.

Someone was needed to channel this energy into a distinctive sound
and Sir Victor Uwaifo appeared like a mad professor with his Joromi
studio. Uwaifo took the skeletal structure of Edo music and
relentless began fusing them with synthesizers, electric guitars and
80 ́s effect racks which resulted in some of the most outstanding Edo
recordings ever made. An explosive spiced up brew with an odd
psychedelic note dubbed "Edo Funk".

That's the sound you'll be discovering in the first volume of the
Edo Funk Explosion series which focusses on the genre’s greatest
originators; Osayomore Joseph, Akaba Man, and Sir Victor Uwaifo:

Osayomore Joseph was one of the first musicians to bring the sound
of the flute into the horn-dominated world of highlife, and his
skills as a performer made him a fixture on the Lagos scene. When he
returned to settle in Benin City in the mid 1970s – at the
invitation of the royal family – he devoted himself to the
modernisation and electrification of Edo music, using funk and Afro-
beat as the building blocks for songs that weren’t afraid to call
out government corruption or confront the dark legacy of Nigeria’s
colonial past.

Akaba Man was the philosopher king of Edo funk. Less overtly
political than Osayomore Joseph and less psychedelic than Victor
Uwaifo, he found the perfect medium for his message in the trance-
like grooves of Edo funk. With pulsating rhythms awash in cosmic
synth-fields and lyrics that express a deep personal vision, he
found great success at the dawn of the 1980s as one of Benin City’s
most persuasive ambassadors of funky highlife.

Victor Uwaifo was already a star in Nigeria when he built the
legendary Joromi studios in his hometown of Benin City in 1978.
Using his unique guitar style as the mediating force between West-
African highlife and the traditional rhythms and melodies of Edo
music, he had scored several hits in the early seventies, but once
he had his own sixteen-track facility he was able to pursue his
obsession with the synesthetic possibilities of pure sound, adding
squelchy synths, swirling organs and studio effects to hypnotic
basslines and raw grooves. Between his own records and his
production for other musicians, he quickly established himself as
the godfather of Edo funk.

What unites these diverse musicians is their ability to strip funk
down to its primal essence and use it as the foundation for their
own excursions inward to the heart of Edo culture and outward to the
furthest limits of sonic alchemy. The twelve tracks on Edo Funk
Explosion Volume 1 pulse with raw inspiration, mixing highlife
horns, driving rhythms, day-glo keyboards and tripped-out guitars
into a funk experience unlike any other.
Double LP pressed on 140g virgin vinyl comes with a full color 20-pages booklet

Fulu Kolektiv, is a sister initiative to the Fulu Miziki based in the capital city of the Democratic Republic of Congo. The Kolektiv was cemented during the Covid pandemic. Fulu’s artists have always been used to working outdoors, but when the pandemic hit everyone, things changed. We found ourselves with very limited access to open spaces, so the whole collective decided to look for an alternative way of making music (ie: turning into computers) and have managed to put together this music being released on this album (Lualaba). This Kolektiv is not only formed with band members of Fulu Miziki, but it’s open to everyone who has healing music and values the environment. For most of us, this was just a ‘’waoouuu’ moment when we discovered this unlimited way of making music from a computer. Many of us never knew about this music software and the amount of sounds you can get out of it. We took this opportunity to bring you these sounds. We hope you enjoy and love them, and you’ll listen to them with a fresh ear and that you experience the same effect we had when we discovered them. We are all inspired by the traditional Congolese music heritage. Congolese churches are loud and electric with their own energy, and we wanted to transmit these traditional vibes by our new/modern ways of producing music. There is a mixture of diverse sounds, and there is an ancestorial sentiment to the album. The deep songs of exorcism nuance from El Mopepe brings this vibe to life.

Kadi Yombo, published in 1989, is the most successful album in the quest for a fusion between tradition and modernity in Bwiti harp music of the Tsogho people of Gabon. Combining beating rattles with a layer of synthesizers, Papé Nziengui blends in a contrapuntal dialogue characteristic of harp playing: male song in appeal and female choir in response, male voice of the musical arc and rhythms of female worship. But above all it's Tsogho ritual music and modern studio orchestration. The result is an initiatory itinerary of 10 musical pieces which are all milestones likely to be simultaneously listened to, danced, meditated on, and soon acclaimed. In the years since, Nziengui has traveled he world from Lagos to Paris, from Tokyo to Cordoba, from Brussels to Mexico City to become a true icon, the emblem of Gabonese music. Like Bob Dylan, "electrifying" folk and Bob Marley mixing rock with reggae, some purists have criticized Nziengui for having distorted the music of harp by imposing a cross with modern instruments. They even went so far as to claim that Nziengui was just an average harpist covering his shortcomings with stunts that were only good for impressing neophytes; like playing a harp placed upside down behind his back or playing two or three harps simultaneously. Sincere convictions or venomous defamations, in any case, Nziengui never gave in to such attacks, imposing himself on the contrary to pay homage to the elders (Yves Mouenga, Jean Honoré Miabé, Vickoss Ekondo) while instructing the maximum of young people. He is thus the promoter of many young talents, the most prominent of which is certainly his nephew Jean Pierre Mingongué. In a conservative society where the sacred is confused with secrecy, exposing the mysteries of Bwiti in broad daylight can be punished by exclusion or even execution. Papé Nziengui has always claimed that he faces such risks because he never felt enslaved to a community that governs his life, that regulates his conduct, that has a right of censorship over his activities. Like Ravi Shankar, the famous sitarist, Papé Nziengui is a man of rupture but also of openness, a transmitter of culture. As proof, he has established himself in Libreville, Gabo's capital, as the main harpist for sessions and concerts, accompanying the greatest national artists (Akendengué, Rompavè, Annie-Flore Batchiellilys, Les Champs sur la Lowé, etc.) as well as foreign artists (Papa Wemba, Manu Dibango, Kassav', Toups Bebey, etc.). In 1988, he was the first harpist to release an album in the form of a cassette produced by the French Cultural Center (Papé Nziengui, Chants et Musiques Tsogho). At the same time, he created his own group (Bovenga), combining traditional music instruments (musical bow, drums, various percussion instruments, etc.) in the framework of a true national orchestra, which gave the first concert and the first tours of a traditional music that was both modern and dynamic, thus "democratizing" the harp, to the dismay of certain purists. On the other hand, in modern music, dominated by the logic of profit or even commercialism, artistic creation must often be adjusted for a specific audience based on reason rather than heart. But instead of allowing himself to be distorted, Papé Nziengui has always tried to produce music that is not a caricature, worthy in its expression as in its content, of the sacredness and transcendence of the music of the Origins. This is what makes Nziengui-not only the musician, but the man-someone whose age hasn't altered any of his freshness or authenticity.

Before becoming an international musical phenomenon, raï was first and foremost the expression of a social behaviour, of a way of being. It bothers, excites, seduces, but leaves no one indifferent! Delving into the deepest recesses of raï, this compilation serves as a tribute to its roaring years, but also as a rejuvenation of the genre in its sulphurous, subterranean version. It seemed like a good idea to dig into nearly untraceable cassettes, thus confirming it's in the oldest of Oranese pots that the very best of raï is to be found. Just 50 years ago, no one would have believed even a bit in a genre seemingly bound to forever turn round and round in its native Oran, laying low in one of its many coastal road clubs. In these underground venues, singers - backed up by a minimalist orchestration for lack of space - would move their audience to laughs and tears, sobbing in a beer or chuckling down (dry) whisky. Either way, the public would unfailingly be moved by their defying tunes, sounding like a challenge to the established, self-righteous order of things - complete with trumpets, electric guitars, accordions and an array of percussions. Through the pre and post-independence years, from 1950 to 1970, raï urbanised itself, with a generation growing up between asphalt and concrete to the sound of traditional flute, but also and mostly listening to twist, French variété and rock music. Their names were Boutaïba S'ghir, Messaoud Bellemou, Groupe El Azhar, Younès Benfissa or Zergui, and they passed on their collection of songs to the incoming "Chebs" -breathing a second youth into them. Oran, the capital of West-Algeria, will be at the heart of this rejuvenation. Raï's success was overwhelming, so much so that in 1985 - when it appeared at the Youth Festival in Alger and when Oran held its first raï festival - the Algerian authorities hastened to nationalise the genre, all the while calling for its "normalisation" (that is, the "purification" of its lyrics), and to declare it "an integral part...

Much anticipated re-release of South African disco funk outfit Kumasi's catalogue! Incl the known tunes Picnic (Moger) & Anomakoliwa. Strong from start to finish! TIP!
Kumasi was a group comprised of Ray Phiri, Jabu Sibumbe, Isaac Mtshali and Lloyd Lelosa. Sometime between their formation as The Cannibals (*needing reissues*) and the almighty group Stimela, Kumasi released one album and a couple of singles. The artists had contracts under Gallo and couldn't reveal that they were linked to the music in any way, leading Kumasi to have only a brief mysterious run in the early 80s.
But the secrets out! This release presents a collection of five songs from their incredibly rare full length LP, and adds to that their version of the South African classic, ‘Picnic’. Pressed as a 2x12” compilation, sounding incredible! Kumasi brings a unique blend of disco funk with that special South African tinge.
Ray Phiri died in 2017 - this album goes out in dedication.

No one had been through those doors in years. Unchanged, seemingly untouched, just a Guard watching over it, one wondered whether the place would ever see the light of day again. Built in the 70s by Scotch, there were only twenty such places in the entire world. Twenty studios, all identical. Most had undergone a digital makeover in the 80s, but not this one; situated in Lomé, this studio had stayed true to its original form. Silent and uninhabited but waiting for one thing, and one thing only: for the sacred fire to be lit once again. That of the Togolese Recording Office, is studio OTODI for those in the know. Through thick layers of dust, the console was vibrating still, impatient to be turned on and spurt out the sound so unique to analog. That sound is what Peter Solo and his band Vaudou Game came to seek out.
The original vibrations of Lomé’s sound, resonating within the studio space, an undercurrent pulsing within the walls, the floor, and the entire atmosphere. A presence at once electrical and mystical sourced through the amps that had never really gone cold, despite the deep sleep that they had been forced into. In taking over the studio’s 3000 square feet, enough to house a full orchestra, Vaudou Game had the space necessary to conjure the spirits of voodoo, those very spirits who watch over men and nature, and with whom Peter converses every day.
For the most authentic of frequencies to fully imbibe this third album, Peter Solo entrusted the rhythmic section to a Togolese bass and drum duo, putting the groove in the expert hands of those versed in feeling and a type of musicianship that you can’t learn in any school. This was also a way to put OTODI on the path of a more heavily hued funk sound, the backbone of which maintains flexibility and agility when moving over to highlife, straightens out when enhanced with frequent guest Roger Damawuzan’s James Brown type screams, and softens when making the way for strings. Snaking and undulating when a chorus of Togolese women takes over, guiding it towards a slow, hypnotic trance. Up until now, Vaudou Game had maintained their connection to Togo from their base in France. This time, recording the entire album in Lomé at OTODI with local musicians, Peter Solo drew the voodoo fluid directly from the source, once again using only Togolese scales to make his guitar sing, his strings acting as channels between listeners and deities…

Reissue of the debuit album from The Sorcerers. Recently championed by Ethio-Jazz legend Mulatu Astatke on his Addis Abbaba radio show, The Sorcerers take influences from Ethiopiques Ethio-jazz as well as the soundtracks to the european horror films of the 60's and 70's and the british library music of the same era & blend them into one cohesive package. Made up of various stalwarts of the vibrant Leeds Jazz/World scene they were originally formed to contribute some tracks to the compilation "Funk, Soul & Afro Rarities: An Introduction To ATA Records" released in 2014 on Here & Now Records. After receiving a favourable response to their contributed tracks and garnering support from the likes of Strut records founder Quinton Scott and Radio 3's Nick Luscombe (Late Junction) they decided to develop their sound further before recording their debut album.

The Blues Don’t Lie is the amazing new album from Buddy Guy, and is the legend’s 34th studio album, and the follow up to 2018’s Grammy winning album The Blues Is Alive and Well. Produced by songwriter/drummer Tom Hambridge, The Blues Don’t Lie features guests including Mavis Staples, Elvis Costello, James Taylor, Jason Isbell, and more.

The album will be released exactly 65 years to the day that Buddy Guy arrive in Chicago on a train from Baton Rouge, Louisiana in September of 1957, with just the clothes on his back an his guitar. His life would never be the same, and he was born again in the blues. The Blues Don’t Lie tells the story of his lifelong journey.

Reflecting on this body of work, Buddy says “I promised them all: B.B., Muddy, Sonny Boy as long as I’m alive I’m going to keep the blues alive.” He has indeed proven that again, and proclaims, “I can’t wait for world to hear my new album cause The Blues Don’t Lie.”

Original Nigerian pressing. There's a James Brown Cover on here! Cover has some discolourations and wear, close to VG.

First time repressed since 1982, Akin Nathan was a seasoned session saxophonist who featured on several albums but was chiefly known for his tenure with Sonny Okosuns' Ozziddi during the group's most productive period in the 70s & 80s. Nathan's Ijama 1982 solo outing Sweet Country, includes drummer Geoffrey Omadehbo, guitarist Brother Didi Lead, bass guitarist Yakubu Daniel, keyboard player Johnny Woode, trumpet Big John Oaikhena & piano Brother Francky Ntoh Song. Featured cuts are K'ale San Wa, Congratulation & Free Namibia. Played by dearly beloved luminaries such as Tone Nimble, Ge-ology, Sadar Bahar & Charlie Dark.

Excellent reissue of this amazing LP by the South African super group. Check the tunes ''Harari'' and 'Thiba Kamoo'', super groovy arrangements and tight cohesion between Alec Khaoli on bass guitar and Sipho Mabuse on drums, laced with the soaring vocals and guitar play by Selby Ntuli. Tip! The Beaters – Harari was released in 1975. After changing their name, Harari went into the studio late in 1976 to record their follow-up, Rufaro / Happiness. In 1976 they were voted South Africa’s top instrumental group and were in high demand at concert venues across the country. Comprising former schoolmates guitarist and singer Selby Ntuli, bassist Alec Khaoli, lead guitarist Monty Ndimande and drummer Sipho Mabuse, the group had come a long way from playing American-styled instrumental soul in the late sixties to delivering two Afro-rock masterpieces. Before these two albums the Beaters had been disciples of ‘Soweto Soul’ – an explosion of township bands drawing on American soul and inspired by the assertive image of Stax and Motown’s Black artists. The Beaters supported Percy Sledge on his 1970 South African tour (and later Timmy Thomas, Brook Benton and Wilson Pickett). But their watershed moment was their three month tour of Zimbabwe (then Rhodesia) where they were inspired by the strengthening independence struggle and musicians such as Thomas Mapfumo who were turning to African influences. On their return, the neat Nehru jackets that had been the band’s earliest stage wear were replaced by dashikis and Afros. “In Harari we rediscovered our African-ness, the infectious rhythms and music of the continent. We came back home inspired! We were overhauling ourselves into dashiki-clad musicians who were Black Power saluting and so on.” Sipho Hotstix Mabuse, talking of the band’s time spent on tour in the (then) Rhodesian township from where they took their name. As well as expressing confident African politics, Alec Khaoli recalled, they pioneered by demonstrating that such messages could also be carried by “...happy music. During apartheid times we made people laugh and dance when things weren’t looking good.” The two albums capture the band on the cusp of this transition. One the first album Harari, Inhlupeko Iphelile, Push It On and Thiba Kamoo immediately signal the new Afro-centric fusion of rock, funk and indigenous influences. Amercian soul pop is not forgotten with Love, Love, Love and, helped along by Kippie Moeketsi and Pat Matshikiza a bump-jive workout What’s Happening concludes the album. The second album Rufaro pushes the African identity and fusion further, with key tracks Oya Kai (Where are you going?), Musikana and Uzulu whilst the more pop-styled Rufaro and Afro-Gas point to where Harari were headed to in years to come. The popularity and sales generated by these two classic albums saw them signed by Gallo and release just two more albums with the original line-up before the untimely death of Selby Ntuli in 1978. Whilst they went on to greater success, even landing a song in the US Billboard Disco Hot 100 in 1982, it was never the same again. “Harari’s music still speaks directly to one of my goals as a younger artist: to express myself as an African without pretending that I don’t have all these other musical elements – classical, jazz, house – inside me.” (Thandi Ntuli, niece of Selby Ntuli).

Since his introduction in the 60’s, he has lit stages on fire, whether it be with The Rickers Orchestra or with The Melo-Togo Orchestra (taking home 2nd place for the first National Festival of Tologese Music). His first seven-inch vinyl, “Wait For Me,” is a holy grail for diggers all around the world. It was such a hit that Togolese music is and will forever be stamped by Roger Damawuzan. He was principal in introducing Gazo, Akpesse and Kamou rhythms to modern day soul music. In Avépozo - a few kilometers from the capital, Lomé. Though Tropicana Hotel has been closed for years, the many European tourists who were lucky enough to visit have not forgotten the nights that Roger Damawuzan set ablaze throughout the years. Indeed, in their collective memory is nostalgic of his flaming spirit and the rawness of his rigorous funk. He is timeless: since 1987, the Tropicana is no longer but Damawuzan roars on. In response to requests from his studio and his label, “Tropicana Sounds”, which, during 80s, was responsible for releasing his work, Damawuzan also gave his expertise and was a major influence on the evolution of hip-hop and Tologese electro. Relentless and unstoppable, Roger Damawuzan is now making a comeback with Seda. Afro. Soul. Funk. Vaudou. This album may be described, but it cannot be explained. Only through listening to this disk at a high volume will one completely understand, at its full scope, Roger Damawuzan’s emotions, his complaints, his cries, and all his evisceration when he takes the mic. Such a force of nature, Roger Damawuzan could have been supported by only one group. Led by Peter Solo, the members of the Vaudou Game and Lomé’s most talented musicians are at Damawuzan’s disposal for this album. The bass thunders in his honor, the brass escorts his arrival through the drums' rhythmatic steps, and the guitars riff so perfectly to serve as the ideal bedrock. Such a force of nature, this album could have been only captured, if not mastered, by one studio. Such mission was accomplished by the legendary studio Otodi (Office Togolese of Disks) by utilizing solely analog equipment to translate and to breath all of Damawuzan’s soul into this album. In Mina, Roger Damawuzan’s native tongue, Seda means “listen.” And this is neither advice nor a suggestion - it’s an order!

For fans of Fela Kuti, Ofege, Assagai, The Funkees, Mixed Grill, Bob Marley
Reissue of a long lost afro beat and Nigerian funk classic from 1978
A massive collection of captivating grooves and haunting melodies.

Who said that all Nigerian afrobeat from the 70s was dark and though provoking with a melancholic edge despite the ongoing powerful grooves and a more or less political message denouncing the the methods of the country’s leaders to increase their own wealth and power while the simple people suffer. Well, this 1978 album by bandleader Thony Shorby Nyenwi proves this idea wrong. What we have here is a sacredly rare gem, fetching 300 € for a copy in playable condition. A crown jewel of Nigerian afrobeat and funk music that is an utter joy listening to.

Thony Nyenwi's music is a monument of the genre carved in rock. His vocal melodies are more at the lighter and happier side of life, somehow hypnotizing with reduced note progressions on repetitive rhythm figures that rush through your whole body to make you groove along. A fine funky wah wah guitar sound and a mind blowing keyboard sound including electric piano, farfisa organ and others hook up to add colour to the stoic rhythms. The atmosphere literally cooks. This is certainly more modern with a slightly more polished feel than the political music of Fela Kuti or Segun Bucknor, but still bears an unparalleled intensity that makes this album a dance floor sweeper at each club. Coloured lights are flashing into the white haze from the fogging machines when people in glittering bell bottom trousers and twinkling shirts happily get into the groove. 70s galore. Well, the folks can also shift down a gear and rock out a sweet reggae tune that later on turns into a smooth funk, to add more variety to this black wax jewel.

No matter what Thony and his mates do here, they do it with passion and divine talent.
The arrangements are a dense network of sounds, beats, melodies, voices and it goes on and on throughout the whole record. You as a fan of 1970s black music, funk, reggae, soul, all mixed up in a typical Nigerian way, will be enchanted and become swallowed by the holy cloud emerging from the speakers. A beautiful discovery after such a long time that will bring more joy to a new generation of black music aficionadoes.

Limited edition of 250 copies only!
Only one copy per customer!
Access to groovy, funkin', rockin', psychedelic, revolutionary (etc.) African music as we've grown to like it at Paris DJs was not for everyone before the internet age. For Paris DJs co-founder Loik, it began in the early 80s when he met with a former Fela Kuti horn player, who introduced him to Afrobeat. When Loik arrived at Radio Nova in 1986 (he was radio programmer there between 1987 and 1997), he then discovered marvels of African Music (other than Fela), through the radio's vast record collection, which soon led to the word-famous "La Sono Mondiale" concept.
At the same time, Grant Phabao, in his late teens, discovered Congolese music through friends from Zaire. He gets access to Afrobeat in the mid-90s with a Fela Kuti CD gathering the "Zombie" and "He Miss Road" albums, which long-time friend Djouls brought back from his diggin' sessions in Paris. Many friends ripped and burned that CD, for sure. Then the legendary Daktaris album happened on Desco Records in 1998, followed by the beginning of the Antibalas, the Comet Records & Strut Records compilations in 2000, and soon after Soundway Records… the rest is history but that's roughly how African Music started for us at Paris DJs.
At this point we met online with Calumbinho on the Soulseek P2P network. Such a mind-bending experience… The man was sharing hundreds of full albums, all sorted by country, and had music from every corner of 1960s/70s/80s Africa! We asked for advice, he listed 50 records to begin with! All those records, digital files, influences & experience gathered together gave birth in 2006 to a series of mixes on the Paris DJs podcast, "African Mashed Potato Popcorn", blending old and new African music from all over the world. It was an instant smash, DJs from all over the world reaching out asking us to keep on focusing on this amazing music coming from Africa (or inspired by music from Africa).
Around that time, the Paris DJs crew met with musicians from Antibalas (Martín Perna, Duke Amayo / USA), and from the Poets Of Rhythm/Karl Hector bands (Ben Abarbanel-Wolff, Jan Whitefield / Germany). They had all played with Fela Kuti's guitar player Oghene Kologbo by then. The German guys had even started a band with him, the Afrobeat Academy, releasing an album together in 2007. Little did we know that from this point on, Kologbo and African music would grow to become a very important part of our lives.
We started collaborating with Samy Ben Redjeb from Analog Africa, Miles Cleret from Soundway or Quantic from Tru Thoughts, among many others very influential record collectors, for some exclusive mixes of rare afro/latin music on the Paris DJs podcast. In 2009 we co-organized the first Ebo Taylor show in Europe, with German musicians from the Afrobeat Academy/Whitefield Brothers/Jimi Tenor crew backing him along with Kologbo. Soon we helped open the Superfly Record Store and got our hands (and ears) on many rare, original African Records. Loik started recording Kologbo's second solo album "Africa Is The Future" (featuring Tony Allen and Pat Thomas!), Grant Phabao was producing his first afrofunk tunes, and all this new music was damn funky…
Phabao went on a trip to Benin and Ghana, where he ended up hooking up with Ben Abarbanel-Wolff, who was recording with Ebo Taylor and Pat Thomas there. After a two-year period during which Grant Phabao and Djouls partnered with famous Irish-born, Paris-based producer Doctor L, and released with Cameroonian artist Franck Biyong no less than 16 digital albums and conceptual compilations, the Paris DJs label was born in 2012, with the addition of poster artist Ben Hito to the gang.
Five compilations in the "Tropical Grooves & Afrofunk International" series were released, with artists from all over the world, featuring the first tracks from the Grant Phabao Afrofunk Arkestra project, with Grant Phabao at the controls and many guests from the now global African music scene adding their own, original touch. Most of those were compiled in the "Massive Hits From the Grant Phabao Factory" LP in 2015.
It was a long read, many years of learning and sharing back, but we wanted to tell how African music slowly but surely infiltrated its way into Paris DJs' daily life, which led to the Kologbo LP being released at the end of 2017, and to this Grant Phabao Afrofunk LP to be released june 2018, featuring 20 guests among which Tony Allen, Oghene Kologbo, Sandra Nkaké, RacecaR, members of Antibalas, The Breakestra, Brownout, Fela Kuti's Egypt 80, Jungle Fire, Les Frères Smith, Ebo Taylor's Afrobeat Academy, Osemako… coming from Paris, Berlin, Lagos, Washington, Austin or Los Angeles!

180 gram audiophile vinyl
Includes insert
Debut album from 1966 by "The King Of Afro-Cuban Rhythm"
Limited edition of 500 individually numbered copies on translucent red coloured vinyl

Fonseca is the son of a Senegalese mother and a father from Cape Verde. Hence the Portuguese sounding name: Louis Vera Da Fonseca.

In the 1950s, he founded the group Les Anges Noirs (The Black Angels) in Brussels, named after the Brussels club in the Boomkwekerijstraat, which quickly became very popular in Belgium, Africa, and the West Indies. The famous Manu Dibango was even musical director and pianist there for a period. Manu Dibango would later become one of the emblematic figures of African music. Soon Fonseca was nicknamed “the King of Afro-Cuban rhythm”.

After several great successes from the early sixties to 1968, Fonseca suddenly disappeared from the music scene in the late 60's. Whether he died in 1970, as can be read on some sites, cannot be said with certainty.

The self-titled album Fonseca Et Ses Anges Noirs is available as a limited edition of 500 individually numbered copies on translucent red coloured vinyl and includes an insert.

"Ethiopia’s music company Muzikawi, will on 30 March reissue the self-titled solo instrumental album of Ethio-jazz composer Dawit Yifru, which offers an exceptional occasion to rediscover one of the most important eras in Ethiopia’s music history. The 11 track album features a compilation of songs that were restored and remastered from cassettes released throughout the 1970s. With Ethiopian Chickchika music, Twist, Congolese Rumba, and Waltz music styles converging, the songs reflect the dynamic musical crossroads that were present at the time in the Horn of Africa country. However, it is the inclusion of the violin instrument, which was uncommon at the time, that presents Dawit Yifru as a visionary composer amongst his mates at the time. “These elements have come together to create Ethio-jazz music at its most bold, spiritual and syncretic,” Muzikawi founder Teshome Wondimu said. “With this compilation, Dawit Yifru offers a bright window into the past of Ethiopia’s music scene which is so rich, deep and sophisticated, with a gentle, beautiful story to tell – and we see ourselves as the messengers who are bringing the world this story and sound.” This compilation is the first release of the Muzikawi’s Archive & Research project, which seeks to re-record and re-issue some of Ethiopia’s most celebrated music that never made it outside the country and in the process bring fame and recognition to musicians whose music was never available on the international market. “ Every country has its stars, its loved singers, but there are of course titans of their era and Dawit Yifru is one of the few, ” Wondimu said. “ The reason many will be experiencing his works for the first time is because in the 1970s, the Ethiopian music ‘industry’ thrived only at the capital Addis Ababa with little recording infrastructure in comparison to its neighbours like Kenya and Uganda, where cult record labels and producers captured the countries’ sound and made the recordings available internationally and for the masses.” “Therefore, our Archive & Research project is a guaranteed way to keep these great works of music alive and circulating. Overall, this compilation is an absolutely brilliant and must own recording from one of the most original sounding Ethiopian composers you’ll ever hear. Hopefully this release will open the door for the world to discover more incredible music and culture from Ethiopia.” Dawit Yifru remains a household name in Ethiopia due to his commitment to collaborating with a diverse range of musicians and sharing his musical skills not just to his peers but also with the new generation of musicians. Dawit Yifru will be available on all digital platforms and for purchase on vinyl. "

A spectacular Hi-Life album with funky digital touches from the great Ghanaian producer Frimpong Manso. Recorded in 1987 at Ghana Films Studio in Accra, the album Boafo Ne Nyame, that we can translate as “Helper is god”, is led by the great and sweet voice of K. Adusei. Five long tracks filled with hypnotic hi-life grooves and many funk inflections that go way beyond lots of standard riffing of modern Afro Funk. The track “Asem De Ye So” (There's problem on us) is a dancefloor friendly song, already known from connoisseurs and maybe a future anthem when the clubs will reopen! Manso Frimpong was born Feb 21st at Nkawkaw and sadly died Nov 23rd 2016 in Kumasi.

“It’s a paradox, in a way, like you’d have in a dream – something that’s both light and heavy,” Wayne Shorter muses, speaking to Nat Hentoff for the liner notes of Night Dreamer, his 1964 album and first for Blue Note as a leader.



Night Dreamer takes its name from this album, and retains something of the essence of what he was trying to convey.



Working with Artone Studio, and located above Record Industry pressing plant in Haarlem, Netherlands, Night Dreamer specialises in direct-to-disc recordings – the process by which music is cut onto acetate from single-take live performances, without interference: Neumann microphone to Neumann lathe. From there, it is simply ‘walked downstairs to the pressing plant.



For musicians recording at Artone, the process speaks to Shorter’s paradox. The levity of liberation vs. the weight of expectation; trust in raw musicianship vs. vulnerability of exposure. It is in such alchemical moments of contrast that the essence of expression can emerge.



Every Night Dreamer release is produced using a wide range of vintage mastering and recording equipment assembled and painstakingly restored over seven years. With one of just four remaining RCA 76D mixing desks – the same model used at Sun Studios – alongside Westrex Capitol cutting amps, designed specifically for Capitol studios to record the likes of The Beatles and The Beach Boys, it brings together state-of-the-art, often bespoke gear that has never been bettered.



Shorter captured Night Dreamer in a single day, an art not lost on today’s musicians, who, although afforded a surfeit of choice, are as wedded to the idea of collaboration as those of previous generations. The methods are timeless, and the impulse is as contemporary as ever.

Orchestrated by legendary producer Alan Lorber, this talented cast of musicians weave their way through Eastern-influenced and psychedelic interpretations of pop gems and some way-out-there originals, in an album touted as the first in the fusion of raga and jazz.\n \nBrimming with the sounds of sitar, tabla, and Gamelan percussion, this eccentric blend of Eastern and Western music includes four\noriginally unissued bonus tracks!\n \nPackaged in a gorgeous replica of the original gatefold jacket, featuring the original notes and a fresh set of notes from Alan Lorber himself! Exquisitely mastered from the original stereo masters, cut by Kevin Gray for a stunning and enveloping classic stereo sound with delightful stereo separation. Pressed on gold vinyl at Third Man in Detroit!

The Wings rock band was a child of circumstance born as a result of the Nigeria- Biafra war. It was the official band of the Biafra Air Force that was originally called the” BAF WINGS” The group became a formidable force to be reckoned with in the music scene barely three years later. With three successful singles and a long playing (LP) album to our credit, the way to stardom seemed within reach, Having wrapped up an engagement at Akuma on the night of Dec 27th, 1974, Spud, Okey and I set out for Aba the following morning in my car which I was driving but as fate would have it, the car got involved in a fatal accident at Azara - Obiato. Spud who sat at the back seat died on the spot. Okey who sat in the front seat was taken to several hospitals but passed on two and a half years later. I escaped luckily with minor injuries Our assets comprising the musical instruments, an electric generator and a ford transit bus had remained under the control of Arinze but the curtain was finally drawn when i learnt that Arinze was about to launch a new wings band within weeks. I fought gallantly to repossess my possessions but when eventually the crises deepened two factions, the Super Wings and the original wings emerged.

The unbreathable air saturated with moisture, the soggy soil that swallows every step like a starving death, the hostile nature and, finally, the remote swamp. The one they invested in composing Fire Eater. The one they left a few traces in. Tracks that can talk. Six men heavily armed with instruments, a seventh fastest, only weighted by a microphone. They left the inhospitable vegetation, leaving behind a succession of footprints. As we try to follow them, the afrobeat that made it easy to spot them now dissipates into a floating mist. So, we have to connect the radars and try to capture the vintage waves of equipment that emit more than one point but several. Be attentive to jazz solos and funk scarifications, as much as to what could chant and tap on the times of these tight rhythms. Because their blending has become a personal style as much as hybrid, and it is to avoid being watched by asphyxiation that they left the stagnant waters. Escaped from the car sound systems or plastered on the walls announcing their many concerts, it is in the city that they are now detected. Infiltrating them is a daunting task. A track where you have to avoid the vigilance of the electric and venomous keyboards, escape the copper flames and the guitar shears. Enter the choking groove to finally enjoy a purely instrumental passage, sneak in and dance. Progress outside the Afro mangrove, Running The Way nevertheless retains many cables still connected. The bottom of the jeans still ‘Roforofo’. ‘Muddy’ in Yoruba. Just 2 years after the first EP Fire Eater released in 2021, Radio Nova’s crush (title Helelyos enthroned 3 months in playlist), the Roforofo Jazz returns with the LP Running The Way, 8 tracks even more ambitious, with careful production, marking a clear progression in its quest for an increasingly more personal sound and writing. Putting the listener immediately in the tone of his atypical afro jazz rap fury, Love In Time and its sharp rhythmic appeal to the power of the music, in an ultra-energetic piece yet smelling with jazz via well-felt keyboard surges. Side To Side is a rearrangement of a piece by Togolese artist Bella Bello and Manu Dibango, yet glancing towards Motown and resonating like a anthem to life and directions to take to counter the negativity of our modern societies. Then on Stand Up in a more deepfunk US style like Breakestra or The Greyboy Allstars, MC Days (aka RacecaR) switches between fast flows and downtempo in an injunction to all fight for what we believe in. An epic piece concluded with a nod to Master Hendrix… Gas punctuates the A side with a light but saving rhythmic lull, coming closer to a nu-soul atmosphere and punctuated with an explosive refrain in which rap, rock and jazz clash, tending to prove as Days chants that by being more realistic our differences can only fade…Title Shawarma has nothing to do with a Kebab sandwich, although…! Life unfolds like a menu, in which everything is not always to our liking but which teaches us to accept judicious and juicy mixes, and combinations. The result is a joint with an oriental touch, almost ethio, a rhythm that perfectly matches the hip-hop flow and the Roforofo Jazz style.The Big Hustle is a UFO. Articulated around a 20 bars loop that gives it a communicative energy, punctuated by a bass line reminiscent of Fela Kuti’s Colonial Mentality, this title sounds like a highway for frantic breakbeat dancers; epic! From Here To Benin brings us back to the group’s Afro-inspired origins, while injecting a slight dose of well-felt pop music. A piece that encourages travel to learn to share, universally. And finally, Mode For DD, a cover of the instrumental title of the obscure jazz funk of The Awakening, with added voice of Days telling the meaning of life and its mysteries, our beliefs and certainties, as human beings as well as artists.

1958, in the middle of the liberation war. While the rattle of machine guns could be heard in the maquis, in the city, the population listened at low volume to Algerian patriotic songs broadcast by the powerful Egyptian radio: “The Voice of the Arabs”. These artists all belonged to a troupe created by the self-proclaimed management of the National Liberation Front (FLN), based in Tunis and claiming to gather a “representative” sample of the Algerian musical movement of the time, among which Ahmed Wahby (who sang Wahran Wahran, a song popularized by Khaled) and Wafia from Oran, Farid Aly the Kabyle, and H’sissen, the champion of Algiers’ Chaâbi. The same year, singer Ben Achour was killed in conditions that have never been elucidated.
Algiers, by a summer evening in 1960. Cafe terraces were crowded and glasses of anisette kept coming with metronomic regularity, despite the alarming music of police sirens heard at intervals and the silhouettes of soldiers marching in the streets. The mood was good, united by a tune escaping from everywhere: balconies, where laundry was finishing drying, windows wide open from apartments or restaurants serving the famous Algiers shrimps along with copious rosé wine. Couples spontaneously joined the party upon hearing “Ya Mustafa“, punctuated by improvised choirs screaming “Chérie je t’aime, chérie je t’adore“. The song, as played by Sétif-born Alberto Staïffi, was a phenomenal success, to the point that even FLN fighters adopted it unanimously. Hence an unfortunate misunderstanding that would trick colonial authorities into believing Mustafa was an ode to the glory of Fellaghas. In 1961, Cheikh Raymond Leyris, a Jewish grand master of ma’luf (one of Algeria’s three Andalusian waves) who was Enrico Macias’ professor, was killed in Constantine, making him the first victim of a terrorist wave that would catch up with Algeria at the dawn of the 1990s by attacking anything that thought, wrote or sang.
Mohamed Mazouni, born January 4, 1940 in Blida – “The City of Roses” both known for its beautiful ‘Blueberry Square’ (saht ettout) in the middle of which a majestic bandstand took center stage, and its brothels – had just turned twenty. He was rather handsome and his memory dragged around a lot of catchy refrains by Rabah Driassa and Abderrahmane Aziz, also natives of Blida, or by ‘asri (modern music) masters Bentir or Lamari. He would make good use of all these influences and many others stemming from the Algerian heritage.
The young Mohamed was certainly aware of his vocal limits, as he used to underline them: “I had a small voice, I came to terms with it!“. But it didn’t lack charm nor authenticity, and it was to improve with age. He began his singing career in those years, chosing bedoui as a style (a Saharan genre popularized among others by the great Khelifi Ahmed).
July 1962. The last French soldiers were preparing their pack. A jubilant crowd was proclaiming its joy of an independent Algeria. Remembering the impact of popular music to galvanize the “working classes”, the new authorities in office rewarded the former members of the FLN troupe by appointing them at the head of national orchestras. In widespread euphoria, the government encouraged odes to the recovered independence, and refrains to the glory of “restored dignity” sprung from everywhere. Abderrahmane Aziz, a star of ‘asri (Algiers’ yé-yé) was a favorite with Mabrouk Alik (“Congratulations, Mohamed / Algeria came back to you“); Blaoui Houari, a precursor of Raï music, praised the courage of Zabana the hero; Kamel Hamadi recalled in Kabyle the experience of Amirouche the chahid (martyr), and even the venerable Remitti had her own song for the Children of Algeria. All this under the benevolent eye (and ear) of the regime led by Ahmed Ben Bella, the herald of the single party and vigilant guardian of the “Arab-Islamic values” established as a code of conduct. Singers were praised the Egyptian model, as well as Andalusian art intended for a nascent petty bourgeoisie and decreed a “national classic”; some did not hesitate to sell out. These Khobzists – an Algerian humorous term mocking those who put “putting-food-on-the-table” reasons forward to justify their allegiance to the system – were to monopolize all programs and stages, while on the fringes, popular music settled for animating wedding or circumcision celebrations. Its absence in the media further strengthened its regionalization: each genre (chaâbi, chaouï, Kabyle, Oranian…) stayed confined within its local boundaries, and its “national representatives” were those whose tunes didn’t bother anyone. The first criticisms would emanate from France, where many Algerian artists went to tackle other styles. During the Kabyle-expression time slot on Radio Paris, Slimane Azem – once accused of “collaboration” – sang, evoking animals, the first political lines denouncing the dictatorship and preconceived thinking prevailing in his country. The reaction was swift: under pressure from the Algerian government, the Kabyle minute was cancelled. Even in Algeria, Ahmed Baghdadi aka Saber, an idol for fans of Raï music (still called “Oranian folklore”), was imprisoned for denouncing the bureaucracy of El Khedma (work).
For his part, Mazouni was to be noticed through a very committed song: Rebtouh Fel Mechnak (“They tied him to the guillotine”). But above all, the general public discovered him through a performance at the Ibn Khaldoun Theater (formerly Pierre Bordes Theater, in the heart of Algiers), broadcast by the Algerian Radio Broadcasting, later renamed ENTV. This would enable him to integrate the Algerian National Theater’s artistic troupe. Then, to pay tribute to independence, he sang “Farewell France, Hello Algeria”.
June 19, 1965: Boumediene’s coup only made matters worse. Algeria adopted a Soviet-style profile where everything was planned, even music. Associations devoted to Arab-Andalusian music proliferated and some sycophantic music movement emerged, in charge of spreading the message about “fundamental options”. Not so far from the real-fake lyricism epitomized by Djamel Amrani, the poet who evoked a “woman as beautiful as a self-managed farm”. The power glorified itself through cultural weeks abroad or official events, summoning troubadours rallied to its cause. On the other hand, popular music kept surviving through wedding, banquets and 45s recorded for private companies, undergoing censorship and increased surveillance from the military.
As for Mazouni, he followed his path, recording a few popular tunes, but he also was in the mood for traveling beyond the Mediterranean: “In 1969 I left Algeria to settle in France. I wanted to get a change of air, to discover new artistic worlds“. He, then, had no idea that he was about to become an idolized star within the immigrant community.
France. During the 1950s and 1960s, when parents were hugging the walls, almost apologizing for existing, a few Maghrebi artists assumed Western names to hide their origins. This was the case of Laïd Hamani, an Algerian from Kabylia, better known as Victor Leed, a rocker from the Golf Drouot’s heyday, or of Moroccan Berber Abdelghafour Mociane, the self-proclaimed “Vigon”, a hack of a r&b voice. Others, far more numerous, made careers in the shadow of cafes run by their compatriots, performing on makeshift stages: a few chairs around a table with two or three microphones on it, with terrible feedback occasionally interfering. Their names were Ahmed Wahby or Dahmane El Harrachi. Between the Bastille, Nation, Saint-Michel, Belleville and Barbès districts, an exclusively communitarian, generally male audience previously informed by a few words written on a slate, came to applaud the announced singers. It happened on Friday and Saturday nights, plus on extra Sunday afternoons.
In a nostalgia-clouded atmosphere heated by draft beers, customers – from this isolated population, a part of the French people nevertheless – hung on the words of these musicians who resembled them so much. Like many of them, they worked hard all week, impatiently waiting for the weekend to get intoxicated with some tunes from the village. Sometimes, they spent Saturday afternoons at movie theaters such as the Delta or the Louxor, with extra mini-concerts during intermissions, dreaming, eyes open, to the sound of Abdel Halim Hafez’ voice whispering melancholic songs or Indian laments made in Bombay on full screen. And the radio or records were also there for people to be touched to the rhythm of Oum Kalsoum’s songs, and scopitones as well to watch one’s favorite star’s videos again and again.
Dumbfounded, Mohamed received this atmosphere of culture of exile and much more in the face. Fully immersed in it, he soaked up the songs of Dahmane El Harrachi (the creator of Ya Rayah), Slimane Azem, Akli Yahiaten or Cheikh El Hasnaoui, but also those from the crazy years of twist and rock’n’roll as embodied by Johnny Hallyday, Les Chaussettes Noires or Les Chats Sauvages, not to mention Elvis Presley and the triumphant beginnings of Anglo-Saxon pop music. Between 1970 and 1990, he had a series of hits such bearing such titles as “Miniskirt”, “Darling Lady”, “20 years in France”, “Faded Blue”, Clichy, Daag Dagui, “Comrade”, “Tell me it’s not true” or “I’m the Chaoui”, some kind of unifying anthem for all regions of Algeria, as he explained: “I sang for people who, like me, experienced exile. I was and have always remained very attached to my country, Algeria. To me, it’s not about people from Constantine, Oran or Algiers, it’s just about Algerians. I sing in classical or dialectal Arabic as much as in French and Kabyle”.
Mazouni, a dandy shattered by his century and always all spruced up who barely performed on stage, had greatly benefited from the impact of scopitones, the ancestors of music videos – those image and sound machines inevitably found in many bars held by immigrants. His strength lay in Arabic lyrics all his compatriots could understand, and catchy melodies accompanied by violin, goblet drum, qanun, tar (a small tambourine with jingles), lute, and sometimes electric guitar on yé-yé compositions. Like a politician, Mazouni drew on all themes knowing that he would nail it each time. This earned him the nickname “Polaroid singer” – let’s add “kaleidoscope” to it. Both a conformist (his lectures on infidelity or mixed-race marriage) and disturbing singer (his lyrics about the agitation upon seeing a mini-skirt or being on the make in high school…), Mohamed Mazouni crossed the 1960s and 1970s with his dark humor and unifying mix of local styles. Besides his trivial topics, he also denounced racism and the appalling condition of immigrant workers. However, his way of telling of high school girls, cars and pleasure places earned him the favors of France’s young migrant zazous.
But by casting his net too wide, he made a mistake in 1991, during the interactive Gulf War, supporting Saddam Hussein’s position through his provocative title Zadam Ya Saddam (“Go Saddam”). He was banned from residing in France for five years, only returning in 2013 for a concert at the Arab World Institute where he appeared dressed as the Bedouin of his beginnings.
At the end of the 1990s, the very wide distribution of Michèle Collery and Anaïs Prosaïc’s documentary on Arabic and Berber scopitones (first on Canal+, then in many theaters with debates following about singing exile), highlighted Mazouni’s important role, giving new impetus to his career. Rachid Taha, who covered Ecoute-moi camarade, Zebda’s Mouss and Hakim with Adieu la France, Bonjour l’Algérie, as well as the Orchestre National de Barbès who played Tu n’es plus comme avant (Les roses), also contributed to the recognition of Mazouni by a new generation.
Living in Algeria, Mohamed Mazouni did not stop singing and even had a few local hits, always driven by a “wide targeting” ambition. This compilation, the first one dedicated to him, includes all of his never-reissued “hits” with, as a bonus, unobtainable songs such as L’amour Maâk, Bleu Délavé or Daag Dagui.1958, in the middle of the liberation war. While the rattle of machine guns could be heard in the maquis, in the city, the population listened at low volume to Algerian patriotic songs broadcast by the powerful Egyptian radio: “The Voice of the Arabs”. These artists all belonged to a troupe created by the self-proclaimed management of the National Liberation Front (FLN), based in Tunis and claiming to gather a “representative” sample of the Algerian musical movement of the time, among which Ahmed Wahby (who sang Wahran Wahran, a song popularized by Khaled) and Wafia from Oran, Farid Aly the Kabyle, and H’sissen, the champion of Algiers’ Chaâbi. The same year, singer Ben Achour was killed in conditions that have never been elucidated.
Algiers, by a summer evening in 1960. Cafe terraces were crowded and glasses of anisette kept coming with metronomic regularity, despite the alarming music of police sirens heard at intervals and the silhouettes of soldiers marching in the streets. The mood was good, united by a tune escaping from everywhere: balconies, where laundry was finishing drying, windows wide open from apartments or restaurants serving the famous Algiers shrimps along with copious rosé wine. Couples spontaneously joined the party upon hearing “Ya Mustafa“, punctuated by improvised choirs screaming “Chérie je t’aime, chérie je t’adore“. The song, as played by Sétif-born Alberto Staïffi, was a phenomenal success, to the point that even FLN fighters adopted it unanimously. Hence an unfortunate misunderstanding that would trick colonial authorities into believing Mustafa was an ode to the glory of Fellaghas. In 1961, Cheikh Raymond Leyris, a Jewish grand master of ma’luf (one of Algeria’s three Andalusian waves) who was Enrico Macias’ professor, was killed in Constantine, making him the first victim of a terrorist wave that would catch up with Algeria at the dawn of the 1990s by attacking anything that thought, wrote or sang.
Mohamed Mazouni, born January 4, 1940 in Blida – “The City of Roses” both known for its beautiful ‘Blueberry Square’ (saht ettout) in the middle of which a majestic bandstand took center stage, and its brothels – had just turned twenty. He was rather handsome and his memory dragged around a lot of catchy refrains by Rabah Driassa and Abderrahmane Aziz, also natives of Blida, or by ‘asri (modern music) masters Bentir or Lamari. He would make good use of all these influences and many others stemming from the Algerian heritage.
The young Mohamed was certainly aware of his vocal limits, as he used to underline them: “I had a small voice, I came to terms with it!“. But it didn’t lack charm nor authenticity, and it was to improve with age. He began his singing career in those years, chosing bedoui as a style (a Saharan genre popularized among others by the great Khelifi Ahmed).
July 1962. The last French soldiers were preparing their pack. A jubilant crowd was proclaiming its joy of an independent Algeria. Remembering the impact of popular music to galvanize the “working classes”, the new authorities in office rewarded the former members of the FLN troupe by appointing them at the head of national orchestras. In widespread euphoria, the government encouraged odes to the recovered independence, and refrains to the glory of “restored dignity” sprung from everywhere. Abderrahmane Aziz, a star of ‘asri (Algiers’ yé-yé) was a favorite with Mabrouk Alik (“Congratulations, Mohamed / Algeria came back to you“); Blaoui Houari, a precursor of Raï music, praised the courage of Zabana the hero; Kamel Hamadi recalled in Kabyle the experience of Amirouche the chahid (martyr), and even the venerable Remitti had her own song for the Children of Algeria. All this under the benevolent eye (and ear) of the regime led by Ahmed Ben Bella, the herald of the single party and vigilant guardian of the “Arab-Islamic values” established as a code of conduct. Singers were praised the Egyptian model, as well as Andalusian art intended for a nascent petty bourgeoisie and decreed a “national classic”; some did not hesitate to sell out. These Khobzists – an Algerian humorous term mocking those who put “putting-food-on-the-table” reasons forward to justify their allegiance to the system – were to monopolize all programs and stages, while on the fringes, popular music settled for animating wedding or circumcision celebrations. Its absence in the media further strengthened its regionalization: each genre (chaâbi, chaouï, Kabyle, Oranian…) stayed confined within its local boundaries, and its “national representatives” were those whose tunes didn’t bother anyone. The first criticisms would emanate from France, where many Algerian artists went to tackle other styles. During the Kabyle-expression time slot on Radio Paris, Slimane Azem – once accused of “collaboration” – sang, evoking animals, the first political lines denouncing the dictatorship and preconceived thinking prevailing in his country. The reaction was swift: under pressure from the Algerian government, the Kabyle minute was cancelled. Even in Algeria, Ahmed Baghdadi aka Saber, an idol for fans of Raï music (still called “Oranian folklore”), was imprisoned for denouncing the bureaucracy of El Khedma (work).
For his part, Mazouni was to be noticed through a very committed song: Rebtouh Fel Mechnak (“They tied him to the guillotine”). But above all, the general public discovered him through a performance at the Ibn Khaldoun Theater (formerly Pierre Bordes Theater, in the heart of Algiers), broadcast by the Algerian Radio Broadcasting, later renamed ENTV. This would enable him to integrate the Algerian National Theater’s artistic troupe. Then, to pay tribute to independence, he sang “Farewell France, Hello Algeria”.
June 19, 1965: Boumediene’s coup only made matters worse. Algeria adopted a Soviet-style profile where everything was planned, even music. Associations devoted to Arab-Andalusian music proliferated and some sycophantic music movement emerged, in charge of spreading the message about “fundamental options”. Not so far from the real-fake lyricism epitomized by Djamel Amrani, the poet who evoked a “woman as beautiful as a self-managed farm”. The power glorified itself through cultural weeks abroad or official events, summoning troubadours rallied to its cause. On the other hand, popular music kept surviving through wedding, banquets and 45s recorded for private companies, undergoing censorship and increased surveillance from the military.
As for Mazouni, he followed his path, recording a few popular tunes, but he also was in the mood for traveling beyond the Mediterranean: “In 1969 I left Algeria to settle in France. I wanted to get a change of air, to discover new artistic worlds“. He, then, had no idea that he was about to become an idolized star within the immigrant community.
France. During the 1950s and 1960s, when parents were hugging the walls, almost apologizing for existing, a few Maghrebi artists assumed Western names to hide their origins. This was the case of Laïd Hamani, an Algerian from Kabylia, better known as Victor Leed, a rocker from the Golf Drouot’s heyday, or of Moroccan Berber Abdelghafour Mociane, the self-proclaimed “Vigon”, a hack of a r&b voice. Others, far more numerous, made careers in the shadow of cafes run by their compatriots, performing on makeshift stages: a few chairs around a table with two or three microphones on it, with terrible feedback occasionally interfering. Their names were Ahmed Wahby or Dahmane El Harrachi. Between the Bastille, Nation, Saint-Michel, Belleville and Barbès districts, an exclusively communitarian, generally male audience previously informed by a few words written on a slate, came to applaud the announced singers. It happened on Friday and Saturday nights, plus on extra Sunday afternoons.
In a nostalgia-clouded atmosphere heated by draft beers, customers – from this isolated population, a part of the French people nevertheless – hung on the words of these musicians who resembled them so much. Like many of them, they worked hard all week, impatiently waiting for the weekend to get intoxicated with some tunes from the village. Sometimes, they spent Saturday afternoons at movie theaters such as the Delta or the Louxor, with extra mini-concerts during intermissions, dreaming, eyes open, to the sound of Abdel Halim Hafez’ voice whispering melancholic songs or Indian laments made in Bombay on full screen. And the radio or records were also there for people to be touched to the rhythm of Oum Kalsoum’s songs, and scopitones as well to watch one’s favorite star’s videos again and again.
Dumbfounded, Mohamed received this atmosphere of culture of exile and much more in the face. Fully immersed in it, he soaked up the songs of Dahmane El Harrachi (the creator of Ya Rayah), Slimane Azem, Akli Yahiaten or Cheikh El Hasnaoui, but also those from the crazy years of twist and rock’n’roll as embodied by Johnny Hallyday, Les Chaussettes Noires or Les Chats Sauvages, not to mention Elvis Presley and the triumphant beginnings of Anglo-Saxon pop music. Between 1970 and 1990, he had a series of hits such bearing such titles as “Miniskirt”, “Darling Lady”, “20 years in France”, “Faded Blue”, Clichy, Daag Dagui, “Comrade”, “Tell me it’s not true” or “I’m the Chaoui”, some kind of unifying anthem for all regions of Algeria, as he explained: “I sang for people who, like me, experienced exile. I was and have always remained very attached to my country, Algeria. To me, it’s not about people from Constantine, Oran or Algiers, it’s just about Algerians. I sing in classical or dialectal Arabic as much as in French and Kabyle”.
Mazouni, a dandy shattered by his century and always all spruced up who barely performed on stage, had greatly benefited from the impact of scopitones, the ancestors of music videos – those image and sound machines inevitably found in many bars held by immigrants. His strength lay in Arabic lyrics all his compatriots could understand, and catchy melodies accompanied by violin, goblet drum, qanun, tar (a small tambourine with jingles), lute, and sometimes electric guitar on yé-yé compositions. Like a politician, Mazouni drew on all themes knowing that he would nail it each time. This earned him the nickname “Polaroid singer” – let’s add “kaleidoscope” to it. Both a conformist (his lectures on infidelity or mixed-race marriage) and disturbing singer (his lyrics about the agitation upon seeing a mini-skirt or being on the make in high school…), Mohamed Mazouni crossed the 1960s and 1970s with his dark humor and unifying mix of local styles. Besides his trivial topics, he also denounced racism and the appalling condition of immigrant workers. However, his way of telling of high school girls, cars and pleasure places earned him the favors of France’s young migrant zazous.
But by casting his net too wide, he made a mistake in 1991, during the interactive Gulf War, supporting Saddam Hussein’s position through his provocative title Zadam Ya Saddam (“Go Saddam”). He was banned from residing in France for five years, only returning in 2013 for a concert at the Arab World Institute where he appeared dressed as the Bedouin of his beginnings.
At the end of the 1990s, the very wide distribution of Michèle Collery and Anaïs Prosaïc’s documentary on Arabic and Berber scopitones (first on Canal+, then in many theaters with debates following about singing exile), highlighted Mazouni’s important role, giving new impetus to his career. Rachid Taha, who covered Ecoute-moi camarade, Zebda’s Mouss and Hakim with Adieu la France, Bonjour l’Algérie, as well as the Orchestre National de Barbès who played Tu n’es plus comme avant (Les roses), also contributed to the recognition of Mazouni by a new generation.
Living in Algeria, Mohamed Mazouni did not stop singing and even had a few local hits, always driven by a “wide targeting” ambition. This compilation, the first one dedicated to him, includes all of his never-reissued “hits” with, as a bonus, unobtainable songs such as L’amour Maâk, Bleu Délavé or Daag Dagui.

Limited edition of 200 copies for the 2023 Summer of Jazz campaign, focused on South-African jazz.

Official replica re-issue of a South African jazz-funk rarity from Teaspoon & The Waves. Released in 1977 on Soul Jazz Pop, a subsidiary label of Mavuthela Music Company / Gallo, Teaspoon & The Waves’ self-titled album is an absolute masterpiece. Best known for the song 'Oh Yeh Soweto’, which is an astonishing adaptation of Lamont Dozier's anthem 'Going Back to My Roots', this track has become a contemporary underground club classic in recent times and has been featured in sets from a cross-section of DJs. With such a massive calling card song, it could be easy to write off the album as a typical one-tracker (like so many records often are), but that is a long way from the truth. Each of the remaining four tracks are super strong and, for us here at Mr Bongo, this has to be our favourite South African record of this era. 'Saturday Express' is a jazz-funk/disco stomper which will soon be lighting up dancefloors again. 'Wind and Fire' is true afro-jazz-funk excellence, with great spacey synths and reggae-inspired guitar grooves riding throughout. The opener, 'Friday Night’, also has a slightly reggae-tinged tropical groove, whilst 'Got Me Tight' finishes off the session with a feel-good jazz-funk workout that features cool, quirky, Patrick Adams-esque synths. Saxophonist Teaspoon Ndlela has had an amazing and rich musical career. Releasing albums on records labels Soul Jazz Pop, Hit Special, Gallo GRC, alongside working with and writing for South African artists such as Mpharanyana, Stimela, Sipho Gumede and Sgu. He also features on the Paul Simon track 'Gumboots' taken from the iconic 'Graceland' project. Though best known for 'Oh Yeh Soweto' we hope this re-issue helps demonstrate that there is much more magic in this wonderful musician's repertoire to discover.

This summer sees the return of the unique cross-continental collaboration between Ghanain xylophonist Isaac Birituro and his band of live international musicians, The Rail Abandon. Having created something of a buzz back in 2019 with their debut albumKalba- gaining support along the way fromGilles Peterson,Cerys MatthewsandTom Ravenscroftto name but a few - and after something of a hiatus, the duo teased us earlier this spring with theLapaz EPin preparation for their new LP,Small Small.

Small Smallis a very Ghanaian saying, a direct translation to English, which is used in a wide variety of contexts to mean 'bit by bit,' 'one step at a time' or 'slow and steady'. Vocalist and musician Sonny Johns, from The Rail Abandon, was first introduced to the phrase on his initial trip to Ghana in 2016, when he met Isaac in Kalba, and the phrase has popped up over and over ever since.

"Any second album is a difficult process –how do you make something that follows on from the first but is different enough? It's particularly difficult when your first album was made under the unique conditions of having never played together, in unusual surroundings. It is also difficult when you live on different continents from each other. To add to those difficulties, we had to make a record in the middle of a pandemic. Fortunately, just before the world was locked down, we'd written and recorded the basis of the album over 3 days while on tour in Germany, October 2019. Then Isaac and the Rail Abandon went about adding their own musicians to the recordings in Ghana and the UK respectively, bringing everyone together via the internet instead of physically. Everyone involved had been hit dramatically during this period, some physically, some financially, all emotionally.

The rise of the BLM movement during this period also made a big impact on a project designed to unite people, bring equality and encourage mutual respect. The death of Tony Allen also hit us hard early in this period too -Tony (also of maternal Ghanaian heritage) was a person who united West African and European musics and cultures seamlessly and was instrumental in bringing together (indirectly) the music of Isaac Birituro & The Rail Abandon. So, we finished this albumSmall Smallover the intense year of 2020 influenced by the difficulties that we, and the world, have been through. The album is about loss, frustration and struggle, but it's also about the light at the end of the tunnel; about overcoming difficulties to find a brighter future and no matter what separates us, whether that be language, culture, continents or borders, when we listen to each other and learn from each other, there's really not much that can keep us apart. So from everyone involved, here's to a brighter future." Sonny Johns from The Rail Abandon.

The Rail Abandon is a play on the name Rail band - the short title ofThe Super Rail Band of the Buffet Hotel de la Gare, Bamako -a band from Bamako, Mali including such greats as Salif Keita and the more importantly the guitarist Dejimady Tounkara. Inspired by his playing the group were given the moniker The Rail Abandon as a way to release music without a face, specific name or singer. The line up is different depending on the music. Due to a joint love of African musics from across the continent, the core at the moment is Sonny Johns on vocals and guitar, Raph Clarkson on trombone and keyboards, and Israeli musician Yuval Wetlzer on drums and percussion, but it can incorporate any, all, none or more than these people.

As well as the core group, the album also features a number of special guests, including Ghanaian powerhouse vocalist Wiyaala; UK based Afrobeat Ambassador Dele Sosimi; the incredible Queen Ayesha and South African singer Nosihe.

African, funky, sarcastic, bewitching, green, ecstatic: these words collide to describe Vaudou Game and all of them are true. Noussin is the fourth album of the french Afro Funk band. Forced into lockdown, like much of the planet, Peter Solo and his Vaudou Game had no choice but to retreat into the studio. A reunion to once again invoke the spiritual forces of the Voodoo Deities. A reunion that was Initially imagined for an EP…yet these spiritual forces behind that imagination yearned for something more, and as we all know, these forces are impossible to push away once they have decided to stay. Under the strain enforced by the current socioeconomic climate, as much as by the environmental peril that faces us all today - they diverted the course of the groove towards daring new vibrations. Without extinguishing or diminishing its highly communicative power, they released Vaudou Game from its origins of pure Afro-Funk to gradually engage into compositions which crystallized themselves into tones resembling more rock than funk. On this fourth album, with an entirely revisited line-up, Peter Solo separates for the first time in his career from his brassy guard, leaving saxophone, trumpet and trombone outside to invite an arsenal of keyboards to define, with him, this new voodoo sound. A sound, as usual, built on vintage and precise analogical material - grime even on the white side of the tape, a blunt instrument used to blanket anything that strived to shine too much in the mix. Graced with tapered guitars stringing out rhythmic bumps or withdrawing a few beats to indulge in infectious solos, this album is boisterously alive with vintage 70's Funk, infused with a few digressions into other ethers of the funk timeline, nicking different sounds and frequencies to render the black and white keys of an inspired keyboard to reach new euphoric levels of melodic acidity. Tearing off the enigmatic mask to reveal his true face: on a few titles, Peter Solo ventures outside of his sacred voodoo range to reconnect with his London years, these titles feature small nods to the time he spent in “The Smoke” where the incantations of British music culture were written within him. Noussin which means “Stay strong” in Mina, a dialect spoken in the south-west of Togo. Noussin, a message of hope as much as a call to come together to weather the turmoil and to come out better on the other side. Don’t let them grind you down…Noussin!

In 1971 two songs were released in Trinidad & Tobago that represented completely new directions in the musical and lyrical expression of Trinidad's place in the diaspora, Indian on one hand and African on the other. Nanny & Nana by Sundar Popo and “Blow 'Way” by Lancelot Layne were revolutionary and ground breaking and spawned two distinctly new genres in Trinidad & Tobago music – Chutney music in the case of Sundar Popo and Rapso, in Lance's case. Brother Resistance calls Lancelot Layne the father of Rapso music.
During the early 1970s Lance recorded at least a dozen startlingly original songs including “Blow 'Wa”y, “Afro'Dadian”, “Bringing' Off”, “Dat Is Horros” and “Kaiso For Mout' Band”. Each one expanding his talent for musical arrangements and dramatic counterpoint with chorus responses and vocal variation. He enlisted musicians, each exciting and pioneering in their own right, breaking ground in the post 1970 cultural revolution: calypso/jazz pianist, Clive Zanda; composer, guitarist, singer and flautist, Andre Tanker; Mau Mau Drummers including the young Jah Jah Onilu, Mansa Musa Drummers; vocalists, including Ann Marie Innis and Ella Andall.
The result is exciting, confident and musically ground-breaking. Until his death in 1990 he kept commenting and educating T&T'ssociety with songs like Get Off The Radio, Kamboulay, Jambalasie Dance and Strike Squad.
This release is pressed on 180-gram virgin vinyl and contains an additional 45RPM single. Everything is housed in a deluxe gatefold sleeve with 20-page booklet (8.2” x 8.2”) with extensive liner notes by Lancelot's daughter, Niasha Layne-Forde, and Christopher Laird. Cover and booklet artwork were created by famous Scottish painter, Peter Doig, one of the most renowned living figurative painters who settled in Trinidad since 2002.

After two years and a half, Pietro Santangelo (formerly Nu Genea sax player) and his PS5 ensemble are back to Hyperjazz Records with a brand new album: Echologia. 'Echologia' draws inspiration from the idea of natural biodiversity as an expression of contamination, coexistence and balance. In the same way as the biological agents contribute to the life of a certain ecosystem, seemingly distant musical languages act as elements of balance in a fertile and blooming musical system. Multiculturalism becomes coexistence. As in the previous 'Unconscious Collective' (Hyperjazz, 2021), suggestive saxophones textures interwine on a solid rhythmic equilibrium and move naturally along an imaginary line highlighting the ancestral connection between Africa and Mediterranean Sea. On the background, the tribute to the earlier Jamaican dub masters with a strong use of vintage echoes in the mixing phase. Album cover by Sabrina Cirillo is inspired by the myth of the nymph Echo, the Oread condemned by Juno to be able to express herself by repeating only the last words of theinterlocutor, who died of pain due to the impossibility of communicating her love to Narcissus.

Senegalese singer Faada Freddy releases a new album entitled "Golden Cages" after a seven-year hiatus. With an organic approach, he uses mainly his voice, hand-clapping and body percussion. The album features original tracks that reflect his critical yet benevolent thinking, tackling themes such as the standardization of thought, lack of reflection and dehumanization in today's society. Faada Freddy defends the idea of freedom, combining conscience and emotion, reflection and wonder. The album also celebrates the singer's African roots and expresses his attachment to his country and continent. "Golden Cages" is an ode to freedom and harmony, a vibrant love song for overcoming divisions.

Titi Bakorta almost didn't make it. Born in and raised in: Kinshasa, the Congolese multi instrumentalist was on his way to Uganda when he fell of the boat as it traversed the Format: mighty Congo River. Unable to swim, Bakorta was saved by a friend who dragged him to the closest city Kisangani, where he was unexpectedly acquainted with local singer Dancer Papalas. Soon they were performing in bands together, traveling across the continents and settling in Tanzania, South Sudan and Dubai o they even appeared in front of General Defao, the beloved Congolese vocalist who fronted legendary soukous bands Grand Zaiko Wawa, Choc Stars and Big Stars. Now based in Kampala, Bakorta offers his own unique take on Congolese pop and folk sounds, weaving traditional elements through a psychedelic lattice of guitar loops, mangled voices and eccentric beatbox rhythms on his debut full-length. He bends woodblock snaps on 'Kop' into stuttered blurs, wailing emotionally over twanging riffs and bizarre, theatrical xylophone twinkles. It's still pop music on some level, but curved around Bakorta's unwieldy personal narrative - there's a sense that everything could unravel at any time but it all hangs together, strengthened by Bakorta's confident, contemporary production smarts. 'Elles Vais' is more airy, with celestial soukous vocals that float above tight, electronic drums. Tangled guitar echoes overlap each other like dense, weaved tapestries, contrasting perfectly with Bakorta's urgent, driving pulse. Occasionally, he transcends completely, like on 'Molende' where his chants and phrases neatly flutter between praise music and contemporary R8B. "Hustling, hustling, hustling, everyday I'm hustling," an angelic voice coos over phased electric guitar plucks and looped, AutoTuned chorals.It makes perfect sense that Bakorta should team up with 7 Metal Preyers' Jesse Hackett on the album's final track, the aptly-titled 'Titis Haunted House'. The two artists share a similar obsession with moonlit, carnivalesque soundscapes, and...

In the wake of a 2020 edition of Movement in the City's second album Black Teardrops (1981), Sharp-Flat Records returns with a prequel by way of a reissue of the band's self-titled debut from 1979.

As the 1970s were drawing to a close, the epic Black Disco studio project with its signature pairing of drum machine and organ had run it course. After delivering a killer trilogy of cosmic lounge outings dating back to 1975, the group yearned for funkier grooves and the core trio of composer Pops Mohamed on organ with Basil Coetzee on tenor sax and Sipho Gumede on bass decided to hire a drummer and rebrand as Movement in the City. In contrast with the New Age detachment of Black Disco, Movement in the City was conceptually grounded in the bleak social realism depicted on its photographic album covers and leaned into the vivid sensibilities of library music from the era. Blending Cape jazz with funk and soul, the group's output evokes a soundtrack for South African city life at the outset of the 1980s while nodding allegorically to the subterranean movements that were in the course of shaking the cage for political change.

With its cast of jazz fusion all-stars, Movement in the City is the manifesto of a band in transition - a bold and slick first offering that delivers a modern South African sound capable of both the funky exuberances of "Mister Lucky" as well as the down-home pathos of "Blue Sunday." Restored from its original tape masters and released in partnership with As-Shams Archive and Pops Mohamed, this rare artefact of South African jazz history is back in print for the very first time since its original 1979 release.

DJ friendly 2xLP version, cut loud for your pleasure!

Harmonies is the new long player from underground super-producer Lord Echo. Hotly anticipated for the last few years by his growing entourage of fans, many were frustrated by his descent into obscurity in the industrial backwaters of New Zealand where he lived alone and went completely insane trying to complete the record. But those frustrations are finally at an end, and the wait was worth it - for fans at least.The new album solidifies his already distinctive mutations of reggae and rock steady with disco, African soul, techno and spiritual jazz. In other words, the Lord has returned from the wilderness with a bounty for his followers. Eat of the bread of life and enjoy access to his crazy World of Sound.