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Ali Farka Touré trekked the world, bringing his beloved Malian music to the masses. Dubbed "the African John Lee Hooker," one could hear strong connections between the two; both employed a bluesy style of play with gritty textures that elicit calm and fury in equal measure. While the influence of Black blues music prevailed, Touré created a West African blend of 'desert blues' that garnered Grammy Awards and widespread reverence. Though he transcended in 2006, Ali's musical legacy lives on through his son, Vieux aka "the Hendrix of the Sahara," an accomplished guitarist and champion of Malian music in his own right. On Ali, his collaborative album with Khruangbin, Vieux pays homage to his father by recreating some of his most resonant work, putting new twists on it while maintaining the original's integrity. The result is a rightful ode to a legend. Ali isn't just a greatest hits compilation. It's a lullaby, a remembrance of Ali's life through known highlights and B-sides from his catalog. It is a testament to what happens when creativity is approached through open arms and open hearts. "To me, music is magic, it is spontaneous, it is the energy between people," Vieux says. "I think Khruangbin understands this very well." The genesis of the album dates back to 2019, when Khruangbin, coming off their breakthrough album Con Todo El Mundo, was beginning to play to bigger crowds. The record was finished in 2021, as a global pandemic shuttered businesses and forced us to take stock of what Earth was becoming. Indirectly, Ali captures this as a moment of peace within a raging storm, a conversation between past and present without allegiance to suffering. Now, given Khruangbin's reach as a unit with legions of fans (including the likes of Jay-Z and Paul McCartney), they're poised to bring Malian music to broader groups of listeners.

Soundway Records reissues Free Youth’s long sought-after 1985 single “We Can Move”, their only release - fully restored, remastered and available for the first time on digital and 12” vinyl. “We Can Move” is the first known iteration of Ghanaian hip hop, emerging at the dawn of ‘hip-life’ (hip hop meets highlife).
Free Youth comprised three main members: Terry “Sir Robot” Bright, Lenny “Nii Addy” Dimple, and Abednego “King Abed” Ayim Bright. In the early 80s they began performing in clubs and parties across Accra, with friends and other dancers occasionally joining them on stage – including Reggie Rockstone, who later went on to find commercial success.
In 1985, the band were approached by a producer and invited to record at a local studio. Without having written down any music, Terry, Lenny and Abed sang the parts and beatboxed the rhythms to the session musicians prior to recording. Out of this session came “We Can Move”, a blend of hip-hop and Afro-funk with a proto disco-boogie beat, punchy trumpet riffs and melodic rapping.
Included in the Soundway reissue is an exclusive instrumental cover version of “We Can Move” from Welsh ensemble Drymbago. This replaces the original B side track “Freedom Video Centre”, which was an advertising jingle for a business associated with their former producer. Soundway Records is pleased to deliver Free Youth the release that they were after, 34 years later.

This two mindblowing songs were entirely recorded, mixed and mastered with old analog tapes, and played with vintage instruments which recalls the sound of bands like Poly-Rythmo De Cotonou or El Rego!

Vaudou Game is back with a Funky Afro Cumbia 7 inch release !
First single of their 5th album, the french afro funk band's influences have spread beyond the city and country limits, crossing the Atlantic to reach Colombia and the afro latin world.
« Afro Cumbia » is one of the new musical direction took by the band.On the track «Râler» helped by the brilliant voice of the Spanish-english singer Clara Serra López, you'll hear the funky fusion between high-life guitars and typical cumbia guiro and bass. An original soulful duo sharing Spanish and Mina lyrics.
Koliko is a tribute of the west African street food and specially the sweety donuts , you can find in the morning in Lomé or Cotonou. "Nana Benz du Togo" band are invited to sing the chorus on this funky highlife dj friendly anthem .
Recorded on analog equipment at Otodi Studio in Lomé (Togo)
From the album "Fintou" (out January 15 th 2025)

Music With Soul returns with another genre-defying instant classic, expanding the limits of the Tropical Dance music universe.
Staying true to the label's essence, founder Alex Figueira places a high bet with this new release, introducing a brand new breed of traditional “Hindoestan” (Indian diaspora in Surinam) music and Cumbia. Taking the music of underground Surinam musician and empresario A. Bechan for an explorative excursion into the depths of the Colombian caribbean coast, this explosive combination raises the bar unquestionably. Equally weird, groovy and trippy, this 45 will turn any party upside down, regardless of any factors. The only problem you will encounter is what to play after. The solution is right on the other side. Just flip the record and give them the Instrumental version, featuring electric guitar, an alternative percussion set up and the beloved classic Juno-60 synthesizer in the leading role for another 4 minutes of dancefloor catharsis.

ATA Records are proud to announce the follow up to the critically acclaimed debut album fromThe Sorcerers. Conceived as a soundtrack to an imagined lost European exploitation film,'In Searchof The Lost City ofThe Monkey God'covers a wide range of influences: Ethiopiques Ethio-Jazz rubs up against European library music of the 60s and 70s. The Sorcerers seamlessly blend these disparate elements into one cohesive sound.

Based in ATA Records' home of Leeds, The Sorcerers form the backbone of the ATA Records house band including drummer Joost Hendrickx (Kefaya, Shatner's Bassoon, Abstract Orchestra) and ATA label heads Neil Innes (Bass & Guitar) and Pete Williams (Woodwinds & Percussion). Bass clarinets, flutes, and esoteric percussion that sit alongside bass, guitar and drums are essential to The Sorcerers sound providing cinematic textures on top of a solid rhythmic foundation.

The Sorcerers began working on the new album during the winter of 2018 and it was during the writing sessions for this album that the concept for the LP began to take shape. The name for the album was taken from the title of a National Geographic article read by Bassist Neil Innes and was used as the starting point for the entire concept. The library music scene of the 60s and 70s has always been an intrinsic part of the sound of ATA Records and so it made perfect sense to envisage the album as a soundtrack, given the cinematic quality of The Sorcerers music.

Each track was written with a particular scene in mind and the music was then shaped in the studio to best reflect the essence of that scene. Drums, Bass and Percussion provide the solid foundation onto which Flutes, Bass Clarinets, Xylophones and Vibraphones add the atmospheric and melodic counterpoint, deftly weaving between one another to conjure up images of the unforgiving environment of the dense jungle, unknown eyes watching the protagonists of the imagined film as they make their way towards their ultimate goal, their pursuit by unseen assailants, the arcane mysticism of undiscovered cargo cultists and the ancient ruins of long passed civilisations.

Ali Farka Touré trekked the world, bringing his beloved Malian music to the masses. Dubbed "the African John Lee Hooker," one could hear strong connections between the two; both employed a bluesy style of play with gritty textures that elicit calm and fury in equal measure. While the influence of Black blues music prevailed, Touré created a West African blend of 'desert blues' that garnered Grammy Awards and widespread reverence. Though he transcended in 2006, Ali's musical legacy lives on through his son, Vieux aka "the Hendrix of the Sahara," an accomplished guitarist and champion of Malian music in his own right. On Ali, his collaborative album with Khruangbin, Vieux pays homage to his father by recreating some of his most resonant work, putting new twists on it while maintaining the original's integrity. The result is a rightful ode to a legend.Ali isn't just a greatest hits compilation. It's a lullaby, a remembrance of Ali's life through known highlights and B-sides from his catalog. It is a testament to what happens when creativity is approached through open arms and open hearts. "To me, music is magic, it is spontaneous, it is the energy between people," Vieux says. "I think Khruangbin understands this very well." The genesis of the album dates back to 2019, when Khruangbin, coming off their breakthrough album Con Todo El Mundo, was beginning to play to bigger crowds. The record was finished in 2021, as a global pandemic shuttered businesses and forced us to take stock of what Earth was becoming. Indirectly, Ali captures this as a moment of peace within a raging storm, a conversation between past and present without allegiance to suffering. Now, given Khruangbin's reach as a unit with legions of fans (including the likes of Jay-Z and Paul McCartney), they're poised to bring Malian music to broader groups of listeners.

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.

Odd Okoddo is a Kenyan/German duo consisting of Olith Ratego and Sven Kacirek. The two artists met in Kenya, about a decade ago, when Sven Kacirek was recording his "Kenya Sessions", an album that put Kacirek on the map of outernational producers. It was reviewed as a "World Music 2.0" (de:bug magazine), whose "fascination endures" (The Wire). Olith Ratego also made an appearance on the "Kenya Sessions”, on the track "Too Good To Be True".

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.

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…

2022 repress

A surefire Afro-Funk classic, long treasured by collectors across the globe, the fantastic self-titled LP from Ghanaian singing/percussion sensation Sidiku Buari nevertheless remains a criminally hard-to find gem. We're honoured to present the first ever officially licensed vinyl reissue of this undoubted masterpiece. Limited to just 500 copies.

Originally released on RCA in 1975, this is, quite simply, a ridiculous record. This super-rare album boasts an all-star cast of top funk instrumentalists playing alongside Buari as he blends heavy African rhythms with American soul-funk grooves. The arrangements and the playing are incredibly tight and the album is stacked with killer tracks including "Advice From Father" (sampled brilliantly by Kenny Dope) and "Ku Ka Maria", with its intense, neck-snapping breaks and funky drumming from legend Bernard 'Pretty' Purdie. Purdie is in the pocket for the entirety of this stunning LP - the drumming is just straight out of hand, so varied yet so precise.

It's not hard to fathom why these tracks have always been huge on the b-boy/breaking scene. Other standouts include the wonderful disco-tinged afro monsters "Karam Bani" and "Iro Le Pa" plus the cool laidback groove of "Them Yebtheyet".

With access to the original analogue tape transfers, Simon Francis' stellar mastering elevates the sound throughout and, as ever, it has been pressed at a reassuringly weighty 180g.

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.

The 2015 full-length from the highly regarded Malian griot was recorded with a little bit of help from the soulful voices of Djeli Mah Damba Koroba and Djana Sissoko, respectively his mother and his young daughter. They are the voices of the past, the present and the future, living in the twilight zone where the Malian roots blooms into a new sound of hope and happiness. Also involved are Fernando "Bugaloo" Velez (The Dap-kings, Antibalas) on percussion, and the legendary Corey Harris on slide guitar.

A 1994 tape by Ghanaian musician Ata Kak called Obaa Sima is being reissued by Awesome Tapes From Africa.

The release is the culmination of a 13-year story for Awesome Tapes From Africa founder Brian Shimkovitz, who bought a cassette copy of Obaa Sima from a roadside stall in Cape Coast, Ghana, in 2002. The tape was the subject of the first post on his Awesome Tapes From Africa blog in 2006—the blog spawned a full record label in 2011.

Shimkovitz began searching for Ata Kat and says "Google and endless phone calls provided no leads." It was eventually discovered the musician, real name Yaw Atta-Owusu, had recorded Obaa Sima in Toronto before moving back to Ghana in 2006.

The restoration of the tape proved challenging. Only about 50 copies of the original tape were produced, and Atta-Owusu's master DAT had disintegrated, so the second-hand copy purchased by Shimkovitz was used as the source for the reissue.

The Martin Brothers are pioneers of the Nigerian Funk and Afrobeat scene. Besides many releases under their own name, as the Tabansi Studio Band they lit up innumerable recoding sessions — it's them on Pax Nicholas' Na Teef album, for example; and the same team is behind the legendary Saxon Lee & The Shadows International LP.

Money is the Martins at their deepest and heaviest — tearing, wailing, mid-seventies funk, heady with spirituality. Superbad from start to finish with no let-up.

Original copies are amongst the most sought-after of all African and funk records on the international collectors' scene. It seems there is just a tiny handful of copies at large.

The tracks were originally laid down at Ginger Baker's ARC recording studio in Lagos and later mixed down at London's Tin Pan Alley Studios. The audio restoration and remastering for this re-issue was done at Abbey Road.

A sophomore three-tracker: singer Mbene Diatta Seck in sombre consideration of street-kids and parental neglect, buoyed by propulsive drumming and trenchant bass; a second version without vocals, laying bare the poly-rhythmic interplay between marimba and percussion; and a mesmeric six-minute instrumental, with bassist Thierno Sarr grooving out on the top string of his instrument, bringing an elusive Manding flavor to the deep Mbalax mix.

"Negore" is the second album by the Kenya-based duo Odd Odokko. After their debut "Auma" saw percussionist Sven Kacirek work with pre-existing recordings of singer and instrument builder Olith Ratego, the two opted for a similar approach for the ten pieces to preserve the expressiveness of the latter"s performance. Further contributions by sound artist KMRU and Angel Bat Dawid on bass clarinet expand the duo"s sonic palette which draws on the dodo music of the Luo people and enriches it with percussive, melodic, and occasionally electronic means. The record"s title translates to "petroleum lamp," signifying the transition from day to night-when the time has come to dance. In this decidedly joyful spirit, "Negore" is dedicated to transitions and venturing into the future. Ratego"s interpretation of the folk tradition is expressly contemporary, while Kacirek uses a rich variety of avant-garde and advanced electronic music techniques to propel it even further.

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.

Tears are in the eyes of Xabiib Sharaabi, nicknamed the Somali King of Pop when he entered the stage of Berlin"s HKW. It is a mix of nostalghia, pain and joy. Like many Somalis he had been deprived overnight of both glamour and friends, the war in his homeland had sent him into exile. The glamorous discos and beachfront stages Mogadishu had once been famous for, had disappeared as the city was bombed to the ground. The King of Somali pop found himself stranded in Sweden, many others like the members of Dur-Dur Band Int. ended up in London which until today has the largest Somali diaspora in Europe. In the last decade many early recordings of Somalia"s funk, soul and disco era have been reissued. This record is not a reissue. The Berlin Session - it is the first studio album of its kind since the golden days of Mogadishu came to a halt three decades ago. It is the living proof that Somali music is hot, funky and (!) well alive. The record captures a historic reunion which took place in 2019 in Germany"s capital Berlin. London-based Dur-Dur Band Int. an eight-piece powerhouse of Somali livemusic unites with three legendary Somali singers: Xabiib Sharaabi, Faduumina Hilowle and Cabdinur Allaale. Fueled with a restored sense of pride, the freshly reunited band installs itself in a Neukölln studio for three days.

Includes original insert.

Description : Taken from “What Goes Up Remixed” LP from 2019, licensed exclusively from Future Rootz in Chicago, Dinked Records are pleased to commit two of the standout remixes to 45 with Cut The Infection edited down to fit our favourite format. Guaranteed to rock your dancefloors this festive season – if these bangers don’t get your head nodding then nothing will!

Favorite Recordings proudly present a new series of 7" reissues with a simple concept: each side dedicated to one French funky track coming with its original artwork. You just have to flip it! Starting with "Funky Baby Love" by Paul Fathy, it could not get funkier! The French boogie track originally compiled by Charles Maurice on French Disco Boogie Sounds Vol. 3, is your perfect tool for the dancefloor. It brings together all the ingredients of a great production with irresistible disco strings, a catchy chorus supported by beautiful backing vocals and its final climax will bring the dancers to a point of no return. On the other side, you get an exclusive reissue of West-Indies band Corail', with their song "Karukera C'est Comme Ça" taken from their eponymous album. This under-the-radar, zouky and funky track will surprise every listener with its appealing arrangement and lyrics: "Ça va danser / Sur l'île aux oiseaux". Soon, you won't be able to get it out of your head. The bass is groovin', the rhythmic guitar is infectious and digital keyboards are on point: we're pretty much sure this one will become sooner or later a banger of its own.

Afrotronic is the new album by legendary Dutch dance pioneer and producer Eddy de Clercq, inspired by African rhythms and atmospheres.

All songs on the Afrotronic album are influenced by music from Southern to North Africa. Largely recorded in South Africa, not only electronically but also with an instrumentation of typical African instruments played live, such as the mbira (kalimba) and traditional drums and percussion. Exotic instruments adding a fresh characteristic sound to the music, not programmed via any existing electronic soundbank.

The plaintive vocals of a muezzin on 'Ibrahim' and the melody of 'Topaz' are unmistakably North African. The funky dance track 'Miss Ghana (Afro Baby)' is sung by the Ghanaian singer Consular. Although not typically African in origin, the didgeridoo, perhaps the oldest wind instrument on earth, plays the leading role in the North African-inspired instrumental 'A Track Called Africa'.

Inspired by his travels through South Africa and his love for the African languages of that country, Eddy wrote texts that he had translated into Xhosa. 'Coral Reef' was the first song recorded with South African singers Yemu Matibe and Alungile Sixishe, supplemented with classical arrangements for cello and piano. The original English text describes the loss of coral reefs worldwide due to climate change.

Afrotronic has ultimately become an adventurous, electronic, jazzy album, in which influences can be heard from Afro-pop, Dub Step, Deep House and South African Amapiano.

" These six remixes by legendary producer Orlando Voorn are inspired by Amapiano from South Africa, mesmerizing beats and grooves from North Africa, Dub Step, Deep House and future Techno. "

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.

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!

African, funky, sarcastic, bewitching, green, ecstatic: these words collide to describe Vaudou Game and all of them are true. Bella is the first vinyl single derived from the upcoming album called Noussin, due to be relased June 11th 2021. "Bella" is a smashing summer hit, sang in Mina and french. It's an ode to the nature and love in this hard times. "Be My Wife" on the B side, is a trip into a rock /funk universe with an uptempo twist rythm, sang into the voodoo harmonies. Composed in Lyon on 100% analog equipment during the lockdown, those two songs might be the funky nuggets of all DJ's and radio playlists .

Legend' is lofty praise that is often used lightly, however, Mike D from the Beastie Boys certainly is one in the truest of spirits. We are delighted after over 30 years of being involved in music to finally release a project involving such a hip-hop pioneer and icon as Mike. In keeping with the maverick attitude of the Beastie Boys, you don't always get what you expect. For this release there isn't a hip-hop beat, instrumental-funk or hardcore-punk joint in sight, rather an electronic-African club banger. Mike took it upon himself to rework Malian artists Idrissa Soumaoro and L'Eclipse De L'I.J.A. and their track ’Nissodia', which is taken from the 'Le Tioko-Tioko' album originally released in 1978 on the German Democratic Republic (gdr) label Eterna. The song was also featured on 'The Original Sound Of Mali' compilation released on Mr Bongo back in 2017. It was November 2019 and the day before a Mr Bongo 30 years celebration event in Paris at the Pedro party in the 'New Morning' club, when out of the blue the remix landed in Dave Mr Bongo's inbox. We loved it straight away and decided to road test it the next night in the club. Whether it be a remix/re-edit/rework, it doesn't matter, what does matter is that it works spectacularly in the club and had people jumping on the stage to dance at the party. A sensational track and one which leaves a beautiful memory of good-times from a night out in Paris (and one which is in retrospect is even more poignant as the late-great maestro Tony Allen was in the club that night), and we are sure it will light up many more dancefloors to come.

Comet Records presents the Tony Allen & Africa 70 reissue series with the classic late seventies first four solo albums of Tony Allen remastered and restored: Jealousy, Progress, No Accomodation for Lagos & No Discrimination, all coming in an heavy Deluxe Tip-On Jacket. Recorded with Afrika 70 at the height of their power as Fela Kuti’s band, these are seminal recordings in the pantheon of Afrobeat history. Once again, Comet Records has the opportunity to shine a light on the sheer musicality and originality of the humble drumming giant. Tony Allen’s passing in April 2020 sent a shockwave across the world, as fans and collaborators from Lagos to Brooklyn and everywhere in between mourned the loss of a generous and powerful being, the kind of being we thought would live forever. Thankfully, we have the gift of Tony’s timeless music, starting with these four special solo albums, through which his musical voice guides our dancing feet and full hearts forever. Produced by Fela Kuti in 1975, Tony Allen’s first solo album with Afrika 70, Jealousy, is like the man himself: light on its feet yet deeply settled, spacious yet bursting with magical talent. On the title track “Jealousy” Tony is joyously in his element, conducting one of the mightiest bands in the world - he is the head chef, and the band is cooking. The second track, “Hustler” features one of the most iconic solos in drumming history, a rare glimpse into Tony’s gift of musical phrasing - it is possibly the best example of Tony’s ability to literally speak through his beloved drumset. Tony Allen possessed magic within him, which he spent his entire life sharing with us through his drumming hands, tapping feet and generous heart. That magic is ever-present and strong on these formative solo albums - they are must-haves for Afrobeat fans across the globe.

Legend' is lofty praise that is often used lightly, however, Mike D from the Beastie Boys certainly is one in the truest of spirits. We are delighted after over 30 years of being involved in music to finally release a project involving such a hip-hop pioneer and icon as Mike. In keeping with the maverick attitude of the Beastie Boys, you don't always get what you expect. For this release there isn't a hip-hop beat, instrumental-funk or hardcore-punk joint in sight, rather an electronic-African club banger. Mike took it upon himself to rework Malian artists Idrissa Soumaoro and L'Eclipse De L'I.J.A. and their track ’Nissodia', which is taken from the 'Le Tioko-Tioko' album originally released in 1978 on the German Democratic Republic (gdr) label Eterna. The song was also featured on 'The Original Sound Of Mali' compilation released on Mr Bongo back in 2017. It was November 2019 and the day before a Mr Bongo 30 years celebration event in Paris at the Pedro party in the 'New Morning' club, when out of the blue the remix landed in Dave Mr Bongo's inbox. We loved it straight away and decided to road test it the next night in the club. Whether it be a remix/re-edit/rework, it doesn't matter, what does matter is that it works spectacularly in the club and had people jumping on the stage to dance at the party. A sensational track and one which leaves a beautiful memory of good-times from a night out in Paris (and one which is in retrospect is even more poignant as the late-great maestro Tony Allen was in the club that night), and we are sure it will light up many more dancefloors to come.

Caiphus Semenya, AKA Mr Letta Mbulu, is a South African legend and Streams Today.......Rivers Tomorrow, his second solo LP, is perfect. A ten out-of ten album if ever we heard one. It’s also incredibly rare, especially in good condition, so Be With is delighted to present this reissue. Now a revered composer, musician, and arranger, Caiphus left apartheid South Africa in the 60s for self-imposed exile in Southern California together with his wife, Letta Mbulu. Settling in Los Angeles he started working with the likes of Hugh Masekela and Miriam Makeba and other exiled and semi-exiled South african artists, as well as, of course, his wife Letta. Caiphus also found himself working with and composing for a broad range of jazz and pop artists, including Lou Rawls, Nina Simone and Cannonball Adderley. His facility with both jazz and African forms served him well. His LA stay also the beginning of an ongoing collaboration with Quincy Jones, the fruits of which can be tasted in Caiphus’s African compositions for the scores to Roots and Spielberg’s adaptation of The Color Purple. Originally released in 1984, Streams Today.......Rivers Tomorrow is not just a musical masterpiece, it is also the soundtrack to the life of many South Africans - both then and now. Fusing the US-heavy sounds of boogie, disco and funk with Afrobeat and traditional African elements, it’s truly a spectacular listen. Jabu Nkosi handles keyboards on the album, with synths by Caiphus and Craig Harris. Sipho Gumede is on bass and Condry Ziqubu is on guitars. The Afro-Cuban grooves of “Mamase” open the record. Continuing where Listen To The Wind left off, this is another horn-heavy call-and-response ode to a positive life.

Caiphus Semenya, AKA Mr Letta Mbulu, is a South African legend, and Listen To The Wind, his iconic debut album, is simply a superb modern-soul/boogie album. It’s also incredibly rare, especially in good condition, so Be With is delighted to present this reissue. Now a revered composer, musician, and arranger, Caiphus left apartheid South Africa in the 60s for self-imposed exile in Southern California together with his wife, Letta Mbulu. Settling in Los Angeles he started working with the likes of Hugh Masekela and Miriam Makeba and other exiled and semi-exiled South african artists, as well as, of course, his wife Letta. Caiphus also found himself working with and composing for a broad range of jazz and pop artists, including Lou Rawls, Nina Simone and Cannonball Adderley. His facility with both jazz and African forms served him well. His LA stay was also the beginning of an ongoing collaboration with Quincy Jones, the fruits of which can be tasted in Caiphus’s African compositions for the scores to Roots and Spielberg’s adaptation of The Color Purple. Given his decades of work behind the scenes, it’s no surprise that it took until 1982 for Caiphus to get around to putting out the first album of his own. But all that experience shows.

Even without an album out: they have already set the world on fire freaking out audiences all over Europe on their 2019 summer festival tour including Sines in Portugal, WOMAD in UK, Roskilde and WOMEX in Tampere. This young allstar band from Ghana brims with gifted musicians and energy on stage. The 8 piece collective is made up of a young generation of awarded musicians who have backed anyone in Ghana from Azonto sensation Sarkodie to Nigerian superstar 2 Face Idibia, but their passion isn't local pop but Highlife. And their mission is to bring it back; not only to the world but also to Ghana, where the young generation has forgotten all about this great music.Santrofi's debut album Alewa now brings you a new wave of fresh highlife rooted in the past with a knowledge of the future directly from the streets of Accra. Santrofi was founded by bassist and producer Emmanuel Ofori who rose from the source having played with Ebo Taylor, Pat Thomas and Kwashibu Area Band and has now formed his own band collective: Santrofi. The 8 musicians are deeply rooted in vintage Ghanaian highlife music in all its forms. The influences range from the riveting fast-paced pulse of 70s dance-guitar highlife, or the other-worldly sound of Highlife funk to the polyrhythmic beats and melodies that took Afrobeat across the globe. The members have toured the world with legends like Ebo Taylor, Pat Thomas, Gyedu Blay Ambolley, Osibisa, George Darko and many, many others. They have learnt from the masters and are now ready to take highlife into the future.

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.

It makes sense that Antoinette Konan's eponymous album features nothing more than her ahoko on the cover. The deceptively simple traditional percussion instrument transformed Ivory Coast's Baoulé music scene when Konan deployed it against a roaring electrified backdrop of synth, bass guitar and drum machines. Released in 1986, the album is a veritable UFO of instrumental force and contemporary pop sensibility landing in a boiling pot of diverse, creative characters inhabiting Abidjan, Ivory Coast (Côte d'Ivoire). Known as the "Queen of the Ahoko" among Ivorians, Konan single-handedly put the central-Ivorian instrument on the map when she gave it a 20th-century re-introduction. The three-piece wooden idiophone is handmade from a thin, ribbed, flexible stick, against which a smaller chunk of wood is rhythmically scraped. A hollow nutshell held in the non-scraping hand amplifies and manipulates the resulting overtones. Despite the ahoko's diminutive appearance, Konan and her powerful voice have remained at the forefront of Ivorian music for decades now, in an extremely diverse country_approximately 70 indigenous languages_with a competitive, internationally-recognized music industry.Music plays an important role in Baoulé cultural life, heard and seen in festivities, funerals and more. They are the largest ethnic group in Côte d'Ivoire and descend from Akan peoples who migrated from present-day central Ghana. Baoulé vocal music is characterized by polyphony, melodies built on parallel thirds and call-and-response. All of this can be heard in Konan's music. Konan's fingerprints are all over Antoinette Konan, she says, as it was meant to be a highly personal recording. She wanted to portray the suffering, injustice, frustrations, humiliations, personal career struggles, experience of child birth and poverty she sees in society. Taking on the producer role for the first time, Konan was the architect of her dancefloor-ready neo-traditional sound. But crucial to the recording was arranger Bamba Moussa Yang. A creati...

Limited to 100 copies, exclusively for HHV. The Apostles were a renowned Nigerian funk/soul group from the city of Aba (an epicenter for music during the 70s & 80s) and disciples of the heavy psychedelic soul/rock fusion style...for over forty years, they have stood as the jewel in the crown of the Afrobeat genre in Eastern Nigeria and champions of its flourish ing post-war music scene. Since their formation in 1973, the band has turned out memorable perf ormances in a variety of styles including rock, soul, funk, pop and reggae. The Apostles amassed a large following, enjoyed an immense success throughout Nigeria and went on to release multiple albums. Although most of their songs are sung in English, a few of their songs are also sung in Igbo. The Apostles became superstars on the strength of several hit singles and have been preaching a particular blend of funky psychedelic soul/rock fusion for over 40 years. The LP we are presenting you here
Black Is Beautiful (1977) is one of the most enjoyable albums of the Afrobeat era: proud, assured, relaxed and extremely powerful. Black Is Beautiful contains a heavy mix of wailing guitars, swirling funky organ sounds and James Brown-style vocals. It is one of their best albums (also one that became a fixture in many East Nigerian homes) and an essential Afro-Funk record to add to your collection. Today we are proud to present to you the first ever vinyl reissue of this rare Nigerian album originally released on EMI Nigeria in 1977. This reissue is now available as a deluxe 180g vinyl edition featuring the original artwork

Tough, mid-tempo Ghanaian funk & Highlife grooves from Ebo Taylor Junior, son of the mighty Ebo Taylor.
Originally released in 1978; now extremely difficult and expensive to find in its original form.
Today Ebo Taylor Jnr plays keys in his fathers band that continues to tour when he is able to.
Official Mr Bongo reissue. Licensed from Ebo Taylor Jnr.

Tough, mid-tempo Ghanaian funk & Highlife grooves from Ebo Taylor Junior, son of the mighty Ebo Taylor.
Originally released in 1978; now extremely difficult and expensive to find in its original form.
Today Ebo Taylor Jnr plays keys in his fathers band that continues to tour when he is able to.
Official Mr Bongo reissue. Licensed from Ebo Taylor Jnr.

Tallawit Timbouctou are champions of takamba, a hypnotic traditional music from
Northern Mali. Built around the tehardent, the four stringed lute and pre-cursor to
the American banjo, takamba's droning distortion comes from signature handmade
mics and blown out amplifiers. Accompanied by percussion pounded out onto an
overturned calabash with mind boggling time signatures, the combined effect is
trance inducing. This is the music that long ruled the North of Mali, performed at
festivities, blasting out of dusty boomboxes, and beaming out from village radio
stations. Its origin is shrouded in mystery, and though purportedly dating back to the
Songhai Empire of the 15th century, takamba's heyday was in the 1980s, with the
introduction of amplification. Musicians found a lucrative circuit, performing in
elegant weddings, creating cassettes on demand, and writing songs for their wealthy
patrons. Today takamba has fallen out of popular fashion with the youth, but
continues to thrive in a small network of die-hard traditionalists. Band leader Aghaly
Ag Amoumine is one of the remaining renowned takamba musicians. Descended
from a long line of praise singers, he spent decades traveling across the Sahel,
performing in remote nomad camps and crowded West African capitals. His
compositions continue to circulate today and have become part of the folk
repertoire. His group Tallawit Timbouctou, based in the city of the same name,
continues in the family tradition, and has featured both his brother and nephew as
accompanying members. Recorded at home in Timbouctou, "Hali Diallo" is a
relentless and nonstop recording, true to the form of takamba. Tracks blend
seamlessly into one another, instruments are tuned mid-song, and Aghaly only
pauses singing long enough for the occasional shout-out or dedication. Unfiltered
and direct as it's meant to be heard, Tallawit Timbouctou is a shining example of one
of the last great takamba bands.

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

Founded in 2018 by DJ and producer Deni-Shain – the man behind acclaimed compilations Space Echo and Pop Makossa -, Atangana Records is the logical follow-up to more than 20 years of travels, constantly on the lookout for new artists and music around the world. As a “tropicalist globetrotter”, in this new project Deni-Shain, in partnership with Thomas Vicente, co-owner of the French restaurant “Le Verre Volé”, aims to dig, reproduce & transmit cross-cultural music, usually unreachable and/or less known by the public.
The goal is simple: share the love of music and to rediscover the pleasure of voicings, percussions and sadly forgotten harmonies, whether you find yourself in a jam packed club or the intimacy of your home.
Atangana’s first releases will be looking at the Caribbean’s Islands, especially into Haiti with the reissue – highly expected by various diggers – of the acclaimed single « Divizion » by singer Fedia Laguerre. Originally released in 1981, this first 12" comes with a remix by Voilaaa and an instrumental cut exclusively based on the additional work by the French afro-collective.

A 12inch single from the incredible French Afro Funk band including remixes by the one and only Osunlade under the collective name of Yoruba Soul!
Since their first acclaimed album Apiafo and its irresistible single “Pas contente”, these Lyon (France) natives never turned down the heat over 160 stages across Europe, Africa, Canada, Japan... Peter Solo has displayed his amulets, voodoo chants and charisma around the globe. When it came time for them to harness their Afro Soul sound for the second time, they turned their attention once again to their analog strengths. On the road Peter Solo and Osunlade met and could share their musical visions. It was obvious that this two will share their spiritual music experiences.
Kidayu is the name of the second opus which means “sharing”: it’s exactly what those versions of “On se pousse” are about: a true futuristic Hi-life, a great meeting of two ardent defenders of the Afro Soul sounds ! Limited press, mastered by Carvery.

The Apostles were disciples of a heavy kind of psychedelic soul/rock fusion. After The Funkees left for London, they stepped into the breach to become the champions of East Nigeria’s flourishing post-war music scene. Based in Aba, and led by guitarist and charismatic chancer Walton Arungwa, they laid down a couple of singles with the city’s newly-formed BEN label. EMI liked what they heard and in 1976 whisked the band to Lagos to record The Apostles with the legendary Emmanual Odenusi at the controls. A heavy mix of wailing guitar, swirling organ and James Brown-style vocals, it became a fixture in every east Nigerian home. ‘Never Too Late’ sets the stage with a scorching lead break that most believe was played by guitar-slinger-for-hire, Felix ‘Feladay’ Odey. Drummer Joel Madubuike and bass player Henry Tandu lay down the rock solid groove for Benji Davidson’s righteous organ lines in ‘Inflation’ and ‘Highway to Success.’ And each is invested with an urgency from battle-hardened vocals of Chyke Fussion, a vetran of the Biafra war. Don’t be fooled by the angelic white outfits worn on the cover of The Apostles. These guys were BAD. And ‘Never Too Late’ could well be the best Afro Rock song ever recorded.

Close to Near Mint copy.

From the forthcoming album Kidayu, out September 8th 2016 on Hot Casa Records.

When faced with the decision to take a different direction at the risk of getting lost in a synthetic sound or to further explore the same musical path, Vaudou Game did not need to consult the oracle for very long when putting together their new album.

Since their first acclaimed album, Apiafo and its irresistible single "Pas Contente", these Lyon natives never turned down the heat on over 130 stages across Europe, Africa, America and Asia. Peter Solo has displayed his amulets, charisma and yellow pants around the globe.

When time came for them to harness their Afro-Funk sound for the second time, they turned their attention once again to their analog strengths. Vintage material, instruments produced in the 70's and cassette tapes were the "grigris" (or lucky charms) which proved most effective to ward off digital corruption of their music and return them to a tight-knit group with a solid groove.

With the mighty new From Africa With Fury: Rise, Seun Anikulapo Kuti picks up the mantle as undisputed champion and true prince of the Afrobeat movement.

Apiafo is a 12 tracks album, entirely recorded, mixed and mastered with old analog tapes, and played with vintage instruments, recalling the sound of bands like Poly-Rythmo De Cotonou or El Rego!

Eno Louis gained a solid background in traditional Edo music as a student at Edo College in Benin City, south-east Nigeria. He lived at Fela's Kalakuta Republic till the army raid in 1978, when he moved to the US for a couple of years. On his return, he recorded with Edo funk powerhouse The Talents Of Benin, and quickly became a mainstay of the flourishing disco and boogie scene, in-demand as guitarist and drummer, with credits including releases by Pogo Ltd, Amas Grill, Chris Okotie, Oby Onyioha, Chris Mba, Dizzy K Falola, Harry Mosco, Pat Finn and the Super Elcados... to name just a few. 

Two standouts from
Aiye People magnificently revived: crisp sound, top-notch pressing in
a Voodoo Funk house-bag, with a two-by-one-foot poster.

The legendary digger re-ignites the Lagos Disco Inferno and kicks off his own mouth-watering imprint with these two sides of boogie-down bliss. Irresistible Afro-disco, layered with delirious syn-drums and sick keys, and featuring a horn-line bumptiously whipped from Louis 'Thunder Thumbs' Johnson's bass-playing on MJ's Workin' Day And Night.

Originally from Warri where he stayed throughout most of his career, Tony's first band was the Famous Latin And His Dominant Seven. He gigged for a while as a James Brown imitator with The Great Peters, before his breakthrough fronting the Magnificient Zeinians, with some amazing 45s on EMI's HMV imprint — best of all the psych-rock-funk monster Ije Udo. From the early to mid 1970s, his EMI sides range from Afrobeat to rock and pop. All Tony's records are great. He came up with various names for his backing bands — the Black 7, the Super 7, the Black Kings...
From the early-eighties, with the Ozimba Messengers, Grey's two recordings here were originally released on different LPs.

Limited, top-notch pressing from Pallas via Abbey Road; with a lovely 12-by-24-inch poster.

US reissue.

close to NM

Sticker on cover.
Record slightly warped but still enjoyable.

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.

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.

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.

Five years after the release of their last album "Luyando", Zimbabwe"s most celebrated music export returns with their long-awaited album "Tusona: Tracings in the Sand". The six musicians from Victoria Falls in Zimbabwe have come up with their most danceable album to date: The DIY production is recorded in Zimbabwe and sees them refining their unique sound: Infectious Afro grooves deeply connected to Zimbabwe"s cultural DNA.

"This is the music being played on cell phones, car speakers and sound systems in and around Bongo and Bolgatanga, the main city and capital of Ghana’s Upper East region. This is the mix of local rhythms and melodies played on traditional instruments mixed with producer Francis Ayamga’s Fruity Loops-sampling madness and Cubase-programmed electro beats with on top of it all the words, rhymes, vocals and stories of the young people hanging around the Top Link studio waiting for an opportunity to throw down their voice on a fresh made track.

You'll find the studio just off the road from Bolgatanga to Bongo. Youngsters are driving their motorbikes up and down the dirt track, kids are gathering near the entrance as soon as they see a local rapper nearing the regional musical hotspot. On a wooden bench outside against the wall, strategically placed in the shade, musicians and vocalists are rehearsing their lines while reading their words from their cellphones.

The main language on this album is Fare Fare, the regional language in Ghana’s Upper East region. ‘Zologo’ means ‘crazy’ in Fare Fare (also known as Frafra).”