Afrobeat Tape 8 Items

Hailu Mergia & DahlakBand's Wede Harer Guzois the third release onAwesome Tapes FromAfrica for Ethiopiankeyboard and accordionmaestro. In the yearssince Shemonmuanaye,Mergia has revamped histouring career, playingfestivals and clubsworldwide, including arecent tour supportingBeirut. By 1978, AddisAbaba's nightlife wasfacing challenges. Theruling Derg regime imposed curfews, banning citizens from thestreets after midnight until 6:00 am. But that didn't stop some peoplefrom dancing and partying through the night. Bands would play fromevening until daybreak and people would stay at the clubs untilcurfew was lifted in the morning.One key denizen of Addis' musical golden age, Hailu Mergia, waspreparing a follow-up to his seminal Tche Belew LP with the famedWalias Band. It was the band's only full-length record and it had beena success. But his Hilton house band colleagues were a bit tied uprecording cassettes with different vocalists. Still Mergia, amidstrecording and gigs with the Walias, was also eager to make anotherrecording of his instrumental-focused arrangements. So he went tothe nearby Ghion Hotel, another upmarket outpost with a popularnightclub. Dahlak Band was the house band at Ghion at the time.Together they made this tape Wede Harer Guzo right there in theclub during the band's afternoon rehearsal meetings, with sessionslasting three days.Dahlak Band catered to a slightly more youthful, local audience, whileMergia's main gig with the Walias at Addis' swankiest hotel had amixed audience that included wealthy Ethiopians, foreign diplomatsand older folks from abroad. Therefore, their sets featured lighter fareduring dinnertime and a less rollicking selection of jazz and r&b.Meanwhile, Dahlak was known more for the mainly soul and Amharicjams they served up for hours two nights a week to a younger crowd.Mergia released Wede Harer Guzo ("Journey to Harer," a city ineastern Ethiopia) with Sheba Music Shop, which was located in...

Coming from the city of Gao, on the edge of the Saharan desert,Malian producer Baba `'Babsy'' Konate is one of the key figures in thedevelopment of "Gao Rap", a regional genre of modern autotunedSonghoi music.Tounga is Babsy Konate's debut mixtape, collecting a decade oftracks that merge sweet autotuned vocals, crunchy drum loops andplucked digital harpsichord, in a playful testament to 2000s PC music,with the sample packs of a modest FruityLoops project. The result isfamiliar yet otherworldly, drawing from an abundance of distinctcultural expression: folkloric takamba from the Songhai, Hausa filmsoundtracks from Northern Nigeria, Hip Hop from Bamako andRagga from Niamey.

Sweet and joyful sounds from the first half of 1960’s Tanzania. Salum Abdallah AND Cuban Marimba Band were at the forefront of “muziki wa dansi”, the emerging dance music scene influenced by Cuban 78s, dance music crazes like the twist and cha cha cha, and the local sounds of their home country. Hailing from the smaller town of Morogoro, they rose to be stars across the country. Out of over 100 sides recorded for local labels, mostly Mzuri Records of Kenya, these twelve songs are the cream of the crop. Only a few of these have ever been re-released in any form, and that hasn’t happened for several years. Lots of toe tappers, smile enhancers, and downright dancers, with a few slower and simpler songs to round it out. Taken from 1961-65, these twelve songs shine a brighter light on an already bright light that was Salum Abdallah, taken away from this earth all too early at the age of 37.

Dur-Dur Band emerged in the 1980s, during a time when Somalia's contribution to the creative culture in the Horn of Africa was visible and abundant. Seeking inspiration outside the impressive array of Somali traditional music that was encouraged at the time, everyone from Michael Jackson and Phil Collins to Bob Marley and Santana were fair game. This recording, which was remastered from a cassette copy source, is a document of Dur-Dur Band after establishing itself as one of the most popular bands in Mogadishu. The challenge of locating a complete long-player from this era is evidenced bythe fidelity of this recording. However, the complex, soulful music penetrates the hiss. In a country that has been disrupted by civil war, heated clan divisions and security concerns, music and the arts has suffered from stagnation in recent years. Incidentally, more than ten years after Volume 5 (1987) was recorded at Radio Mogadishu, the state-run broadcaster was the only station in Somalia to resist the ban on music briefly enacted by Al-Shabab. Dur-Dur Band is a powerful and illustrative lens through which to appreciate the incredible sounds in Somalia before the country's stability took a turn.

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.

Traditional village music transformed into fiery and frenetic underground Hip Hop. Emerging from the digital cultural renaissance of the early 2000s, where DIY studios sprung up throughout West Africa, "Patriote" is a shining example of localized global music. Hypnotic and driving rhythms built from sampled percussion and chopped-up instruments combine with syncopated staccato "ragga" inspired flow into infectious hammering tracks that sound like nothing before. Mamaki Boys was formed in 2002 by Aziz Tony, Bachou Issouf, and Salif André, when a local Hip Hop movement was exploding in the capital of Niger. "Patriote" was recorded to address a trend in the scene they perceived as too derivative. Produced at Studio BAT, one of the first studios in Niamey, Mamaki Boys sought to merge modern Hip Hop with traditional music. They invited elder musicians into the studio to play Nigerien instruments like duma and kalango, which were sampled and looped over their compositions. "We wanted to put tradition in the rap, ancestral dances, the things that our grandparents did in the village," Aziz explains. "Our mission was to re-value the culture, put it into Hip Hop, and to show all the colors of our country." Self-describing their music as "tradi-moderne", a Nigerien movement of folk revitalization, their cultural manifesto presents through every aspect of their work. Each track relies heavily on traditional instruments, and each rhythm is based on a dance from Niger. Their mission extends to the urgency of their lyrics: Takai challenges the population to preserve their culture, Kagani Kagani is a demand to take back mineral, oil, and uranium rights from their colonizers, while Komando uses war cries to inspire artists to keep speaking out. A strong entry in 21st-century global music, Mamaki Boys "Patriote" takes back the tools of globalization, repurposing them in the fight for cultural identity. Originally self-released in 2009 on limited edition CDR in Niger.

No shortage of colorful characters emerged from Cameroon's bikutsi scene in the 1980's and early 90's. Gibraltar Drakus is one of the most enduring and enigmatic of the artists who helped transform bikutsi into a beautifully endless fabric of triplet rhythms that eventually reached ears around the world. Following the advent of Cameroon Radio Television in 1987, bikutsi began to supplant makossa and soukous for domination of the local airwaves and the attention of cosmopolitan, thrill-seeking residents of Cameroon's capitalYaoundé and beyond. Biktusi perfectly fused Beti traditional music and increasingly electronic, highly rhythmic guitar-based bikutsi. Mimicking the sound of village-based xylophone music by rigging a mute to electric guitar strings, bikutsi artists provided a relentlessly energetic dance format for those with a taste for music steeped in their hometown sensibility (countering the popular makossa that many felt sounded less indigenous). By the early 1990's, Les Tetes Brûlées were indisputably the most famous and influential artists in bikutsi, due in part to the innovations of their incendiary guitarist Théodore Zanzibar Epeme. Following their first European tour in 1987, the ba...