Cerca:lagos

Kaiso Power is a collection of rare jazz, calypso and percussive gems from Trinidad and Tobago from the revolutionary generation of the 1970s, bringing radical new political vision and reclaiming ancient spiritual consciousness through music. At the dawn of the 70s a shift was taking place all around the world. The streets of Port of Spain thronged with Black Power marches, trade union demonstrations and Carnival protest bands - one epicentre in a growing global exchange of ideologies and strategies among Pan Africanist circles in Jamaica, Guyana, London, New York, Montreal, Lagos, Accra and beyond. And when the meetings were over, the revolution moved to the cramped secret dance halls, the Carnival fetes, the steelband yards. The music always had a sharp edge. Searing commentary has always been part of the various types of music in Trinidad, and in the absence of lyrics, the defiant use of the drum maintains the resistance, as well as the re-framing of the playing of European instruments to the needs of the message. Lancelot Layne, Delano Abdul Malik De Coteau, Andre Tanker, Clive Zanda, Mansa Musa were more than artists, they were teachers, community workers and advocates for justice. These recordings are as raw as an all-night Carnival jam, the horns loud, the percussion ringing out, the bass dripping with joy and rebellion. Under the modern influences is a solid rhythm, an unbroken connection to Africa, the songs and keys and cadences brought across the middle passage. These songs are a peep into the untapped treasures of a revolutionary generation, looking at the world with fresh eyes and believing that music was a central part of the mission to build consciousness and regain confidence.

Presenting the third thematic volume on the “Aquapelagos" series - a collection of split LPs where selected artists offer their own take into water surrounded cultures and communities. After the initial release of the Anthology compilation Aquapelago in 2022 (Discrepant ,CREP91) and the split LP Atlantico by Lagoss & Banha da Cobra (Keroxen, KRXN027) as well as the direct collaboration LP Índico by Mike Cooper & Pierre Bastien we proudly introduce an the third volume in the series in the shape of no other than two inspiring artists, Vica Pacheco and Pak Yan Lau. Two different sound journeys inspired by the majestic and peaceful Pacific Ocean, the vastest, largest and deepest ocean of our planet.

Vica Pacheco’s composition takes a calm meditation approach where water flutes and synths brush shoulders to create a ever expanding mind journey whereas Pak Yan Lau’s ambitions Neo classical piece, The Ocean in Us, talks about that grand overwhelming feeling, that vast space deep under, on the bottom of the Pacific. Both compositions were recorded and created with the particular wet acoustics of the Tank in Santa Cruz de Tenerife in mind.

From Philip Hayward and Matt Hill’s liner notes: ‘’The Pacific is a complex space, comprising a third of the Earth’s surface. A cascade of islands runs along its eastern flank, down from the Kamchatka peninsula, through Japan, Taiwan, The Philippines, Melanesia and on to Australasia. In its watery heart the islands of Micronesia and Polynesia stretch across huge distances, north-east to the Hawaiian archipelago, south east to Rapa Nui and south west to Aotearoa and Chatham island. Closer to the shores of the Americas lie Tierra del Fuego, the Galapagos Islands, Haida Gwaii and the Aleutians. This is a space that resists easy characterisation. The Pacific laps the shores of Japan and Chile, the beaches of Australia’s East Coast and the cold, damp coasts of British Colombia and Alaska alike. Indeed, the space is so vast that it is a world in itself and one rarely navigated in its entirety. In this manner, strands of genres and the songs that reflect them are components in an intricate mesh of associations.‘’ Philip Hayward and Matt Hill, April 2022

The Éthiopiques series returns! Essential archive recordings from an extremely fruitful period in Ethiopian music.

Before “Swinging Addis” took over the world, there was Moussié Nerses Nalbandian — the Armenian-born composer who shaped modern Ethiopian music. Mentor, arranger, and pioneer, he laid the foundations of Ethio-jazz.

This Éthiopiques volume revives his forgotten legacy, recorded live by Either/ Orchestra First issue ever with new exclusive photos and in depth liner 8-page insert.

“Ethiopian jazzmen are the best musicians that we have seen so far in Africa.
They really are promising handlers of jazz instruments.”

Wilbur De Paris
(1959, after a concert in Addis Ababa)

አዲስ፡ዘመን። *Addis zèmèn* **A new era.**
The time is the mid-1950s and early 1960s, just before "Swinging Addis" bloomed – or rather boomed – onto the scene. Brass instruments are still dominant, but the advent of the electric guitar, and the very first electronic organs, are just around the corner. Rock’n'Roll, R’n’B, Soul and the Twist have not yet barged their way in. Addis Ababa is steeped in the big band atmosphere of the post-war era, with Glenn Miller's *In the* *Mood* as its world-wide theme song, neck and neck with the Latin craze that was in vogue at the same period. Life has become enjoyable once again, with the return of peace after the terrible Italian Fascist invasion of Ethiopia (1935-1941). The redeployment of modern music is part and parcel of the postwar reconstruction. *Addis zèmèn* – a new era – is the watchword of the postwar period, just as it was all across war-torn Europe.
The generation who were the young parents of baby boomers** were the first to enjoy this musical renaissance, before the baby boomers themselves took over and forever super-charged the soundtrack of the final days of imperial reign. Music is Ethiopia's most popular art form, and very often serves as the best barometer for the upsurge of energy that is critical for reconstruction. Whether it be jazz in Saint-Germain-des-Prés or the *zazous* who revolutionised both jazz and French *chanson* after the *Libération*, be it Madrid's post-Franco Movida, or Dada, the Surrealists and *les années folles* that followed World War I, the periods just after mourning and hardship always give rise to brighter and more tuneful tomorrows. Addis Ababa, as the country's capital, and the epicentre of change, was no exception to this vital rule.

**Two generations of Nalbandian musicians**
Nersès Nalbandian belonged to a family of Armenian exiles, who had moved to Ethiopia in the mid-1920s. The uncle Kevork arrived along with the fabled "*Arba Lidjotch*", the** "*40 Kids*", young Armenian orphans and musicians that the Ras Tafari had recruited when he visited Jerusalem in 1924, intending to turn their brass band into the official imperial band. If Kevork Nalbandian was the one who first opened the way of modernism, pushing innovation so far as to invent musical theatre, it was his nephew Nersès who would go on to become, from the 1940s and until his death in 1977, a pivotal figure of modern Ethiopian music and of the heights it. Going all the way back to the 1950s. Nothing less. And it is Nersès who is largely to thank for the brassy colours that so greatly contributed to the international renown of Ethiopian groove. While the younger generations today venture timidly into the genealogy of their country's modern music, often losing their way amidst a distinctly xenophobic historiographical complacency, many survivors of the imperial period are still around to bear witness and pay tribute to the essential role that "Moussié Nersès" played in the rise of Abyssinia's musical modernity.
Given the year of his birth (15 March 1915), no one knows for sure if Nersès Nalbandian was born in Aintab, today Gaziantep (Turkiye/former Ottoman Empire) or on the other side of the border in Alep, Syria... What is certain is that his family, like the entire Armenian community, was amongst the victims of the genocide perpetrated by the Turks. Alep, the place of safety – today in ruins.
Before Nersès then, there was uncle Kevork (1887-1963). For a quarter of a century, he was a whirlwind of activity in music teaching and theatrical innovation. *Guèbrè Mariam le Gondaré* (የጎንደሬ ገብረ ማርያም አጥቶ ማግኘት, 1926 EC=1934) is his most famous creation. This play included "ten Ethiopian songs" — a totally innovative approach. According to his autobiographical notes, preserved by the Nalbandian family, Kevork indicates that he composed some 50 such pieces over the course of his career. This shows just how much he understood, very early on, the critical importance of song as Ethiopia's crowning artistic form. Indeed, for Ethiopian listeners, the most important thing is the lyrics, with all their multifarious mischief, far more than a strong melody, sophisticated arrangements or even an exceptional voice. (This is also why Ethiopians by and large, and beginning with the artists and producers themselves, believed for a long time — and wrongly — that their music could not possibly be exported, and could never win over audiences abroad, who did not speak the country's languages).

Last but not least, one of Kevork's major contributions remains composing Ethiopia's first national anthem – with lyrics by Yoftahé Negussié.
Nersès Nalbandian moved to Ethiopia at the end of the 1930s, at the behest of his ground-breaking uncle. Proficient in many instruments (pretty much everything but the drums), conductor, choir director, composer, arranger, adapter, creator, piano tuner, purveyor of rented pianos,... he was above all an energetic and influential teacher. From 1946 onwards, thanks to Kevork's connexion, Nersès was appointed musical director of the Addis Ababa Municipality Band. In just a few years, Nersès transformed it into the first truly modern ensemble, thanks to the quality of his teaching, his choice of repertoire, and the sophistication of his arrangements. It was this group that would go on to become the orchestra of the Haile Selassie Theatre shortly after its inauguration in 1955, which was a major celebration of the Emperor's jubilee, marking the 25th anniversary of his on-again-off-again reign.

At some point or other in his long career, Nersès Nalbandian had a hand in the creation of just about every institutional band (Municipality Band, Police Orchestra, Imperial Bodyguard Band, Army Band, Yared Music School…), but it was with the Haile Selassie Theatre – today the National Theatre – that his abilities were most on display, up until his death in 1977. To this must be added the development of choral singing in Ethiopia, hitherto unknown, and a sort of secret garden dedicated to the memory of Armenian sacred music, and brought together in two thick, unpublished volumes. Shortly before his death (November 13, 1977), he was appointed to lead the impressive Ethiopian delegation at Festac in Lagos, Nigeria (January-February 1977).

His status as a stateless foreigner regularly excluded him from the most senior positions, in spite of the respect he commanded (and commands to this day) from the musicians of his era. Naturally gifted and largely self-taught, Nerses was tirelessly curious about new musical developments, drawing inspiration from the very first imported records, and especially from listening intensely to the musical programmes broadcast over short-wave radio – BBC *First*. A prolific composer and arranger, he was constantly mindful of formalising and integrating Ethiopian parameters (specific “musical modes”, pentatonic scale, and the dominance of ternary rhythms) into his “modernisation” of the musical culture, rather than trying to over-westernise it. It even seems very probable that *Moussié* Nerses made a decisive contribution to the development of tighter music-teaching methods, in order to revitalise musical education during this period of prodigious cultural ferment. Flying in the face of all the historiographical and musicological evidence, it is taken as sacrosanct dogma that the four musical modes or chords officially recognised today, the *qǝñǝt* or *qiñit* (ቅኝት), are every bit as millennial as Ethiopia itself. It would appear however that some streamlining of these chords actually took place in around 1960. It was only from this time onward that music teaching was structured around these four fundamental musical modes and chords: *Ambassel*, *Bati*, *Tezeta* and *Antchi Hoyé*. A historical and musical “details” that is, apparently, difficult to swallow, especially if that should honour a *foreigner*. Modern Ethiopian music has Nersès to thank for many of its standards and, to this day, it is not unusual for the National Radio to broadcast thunderous oldies that bear unmistakable traces of his outrageously groovy touch.

Adebowale and the Pioneers haben mit diesem authentischen Afrobeat-Kracher, aufgenommen im Herzen von Lagos, Nigeria, einen fulminanten Start hingelegt. ,Kilofese", der Titelsong ihrer kommenden LP, bedeutet auf Yoruba ,Tu, was du tun willst" - ein Satz, der sich direkt gegen die Übergriffe der Regierung auf das Leben der einfachen Leute richtet. Die kraftvolle Bläsersektion, die eindringlichen, schweren Rhythmen und der mitreißende Gesang erzählen die Geschichte auf eindrucksvolle Weise. Auf der B-Seite gibt es einen Dance-Remix ihres unveröffentlichten Tracks ,Unnecessary Visitor" von dem neuen Produktionsteam Bamia.

Baïne is the 3rd album from mohs. and remains true to their sonic universe: dreamlike, adventurous and skillful. Blurring the lines between jazz, ambient and folk, these 10 new tracks immerse us in an imperturbable state of bliss, close to the emotions conveyed by Carlos Niño or Khruangbin. All of which is sure to please the international community of fans they have gathered through their previous releases and concerts, and confirm them as rising stars of the Swiss jazz scene.

This compilation is more than a selection of songs from Willy Nfor’s solo career in Nigeria—it’s the story of a man’s determination to live his dreams. Known as Willy Ngeh Nfor, he was a founding member of the Mighty Flames. One morning, Willy and his bandmates packed their instruments, grabbed a few clothes, and headed from Cameroon to Nigeria. Crossing the border on foot, they made their way to Onitsha.

“We left Cameroon with no contacts in Nigeria—it was an adventure. We’d heard about the FESTAC Arts Festival and felt we had to be part of it. Our first band in Nigeria was Pentagon Funk Band, sponsored by the 5th Brigade in Port Harcourt. Later, we moved to Onitsha and signed with Right Time Stores, recording Sweet Love (RTLPS 011) as The Mighty Flames. The sessions were at Decca Studios in Lagos, with a 16-track analog system. It was intense—no room for mistakes. We rehearsed endlessly before recording each take.” (Vincent Ekedi, Drummer, Mighty Flames)

Willy’s journey was shaped by his resilience and talent. Losing his mother early and facing family struggles, music became his escape. Inspired by funk and jazz-rock greats like Bootsy Collins, Jaco Pastorius, and Stanley Clarke, he honed his skills on bass and composition, playing with local bands alongside musicians like Vincent Ekedi. Together, they refined their grooves, dreaming of brighter futures.

After his time in Nigeria, Willy moved to Paris, becoming a session bassist for legends such as Manu Dibango, Mory Kanté, Tony Allen, Akendengue, Ray Lema, Jean-Luc Ponty, and Kanté Manfila. Touring extensively, he lived the “Star Life” (Star Life, Cornerstone Records, Feel So Fine, 1981), playing funk grooves with giants in grand venues, fulfilling his dream of the spotlight.

Livy Ekemezie’s Friday Night is widely recognised by DJs and afro-funk aficionados as a UFO (Unidentified Flying Object) grail record. It is one of those rare dance music albums that sounds like a record of its’ time but also has a timeless quality that makes each listen an immensely rewarding experience.

Fueled by teen spirit, every track slaps leaving little or no opportunity to skip. The song concepts circle around sweaty, afropolitan nightly excursions into the nightclubs of Aba, Port Harcourt and Lagos. But they could easily have been the soundtrack to Basquiat and Grace Jones grooving to DJ Larry Levan at Studio 54.

Digital Multitrack Sound Production combined with 80s synths and keyboards ushered in a new era. But what made this different is the bombastic but never overbearing "mélange" of slapping, funky bass lines, choppy synths, crazy, carefree vocals contributing to an intense dance-driven musical experience.

Livy and his friend Franklin Izuora teamed up with Jules Elong a seasoned keyboardist to create the LP in 1982, Franklin was a student in the US and already the experience of producing an album (Be Nice To The People, 1977, EMI) with the soundmaster, Odion Iruoje in the teenage afro-rock band, Question Mark. This gave Livy the confidence to leave most of the creative direction to him.

Livy had completed his secondary school cursus and was waiting to attend college. Jules Elong’s role was to make the record sound professional. The Quincy Jones influence created a reference point, Goddy Oku’s studio, Godiac was the mother ship for this 80s dance music masterpiece.

70s Nigerian psychedelic soul rock to be filed next to Shuggie Otis’ Inspiration Information. Some albums are more than the sum of their parts. This is one of them. Nothing quite explains the luscious layers of sounds. The wholesome feeling that exudes from the first note to the last. Shuggie Otis meets Grotto/Ofege is what comes to mind.

The band was a ragtag band of teenage musicians who hung around Federal Palace Hotel in classy Victoria Island, listening to the resident band, led by the incomparable Yom Yem with Papa Doe and Gboyega Adelaja on keys. Frank who had some experience stringing around studios in Lagos, approached the George Veira (Vocals, Guitar), Nadi brothers (Clifford and Gerrard) with the idea of making a record. Odion Iruoje had enjoyed massive success with Ofege and Frank knew he might be open to the idea of producing the band. “It happened very fast, as Georges had songs already written or half completed. We started jamming with a few gigs at Surulere Night Club, which was run by Tee Mac at the time. Odion heard the material and did not need any convincing. We Then we went into the studio to lay the vocals, drums and guitars. The keys and further production was done in London.

“My routine at the time was to finish records in London, at Abbey Road Studios. It was the best way to get the sound I wanted and allowed my use London based musicians which brought a special flavour. I liked to lay the rhythm tracks and vocals at our Wharf road studio in Lagos. That was the core of the work”. Mr Odion Iruoje

(Resident A&R exec/Producer, EMI Nigeria)

In 1969, singer and police lieutenant Pedro Gregorio López started recording a series of instrumental tracks and songs on the MAG record label in Peru, ranging from guaracha to cumbia, all cooked with musical eclecticism and simmered to appeal to a wide audience. Many of these musical ingredients combined on the 1971 album entitled "Cocinando", in reference to the similarities between Peruvian cooking and tropical music. López began his career as a singer and orchestra conductor many years earlier, when he joined the backing singers for Lucho Macedo's Sonora. After completing his police training, he adopted the stage name Martín López, in order to preserve the anonymity his job required. Between 1969 and 1971 Martín López y sus Estrellas recorded all the tracks comprised on this album, including salsa, guarachas, rumbas, chichas and boleros, proving their knowledge and mastery of the tropical music lexicon. It is not surprising since the orchestra was made up of the most talented label’s session stars: including the double bassist Joe di Roma, singer Pablo Villanueva "Melcochita", percussionists Ñiko Estrada and Coco Lagos, and trumpeter Tito Chicoma. "Cocinando" is an epic historical treasure that captures the explosive impact of the tropical music movement on Peruvian culture.

Introducing the first volume on the “Aquapelagos" series - a collection of split LPs where selected artists offer their own take into water surrounded cultures and communities. After the initial release of the Anthology compilation Aquapelago in 2022 (Discrepant ,CREP91) this first volume opens up the series with a sound journey inspired by the majestic and sometimes furious Atlantic Ocean. The music was recorded throughout special artists residencies held during the Keroxen Festival in 2020 in Santa Cruz de Tenerife where throughout a week each band recorded their own free vision of an aquapelagic Atlantic culture. Philip Hayward, the Australian researcher who coined the term Aquapelago also joins the proceedings with extensive sleeve notes.

Side 1 is provided by LAGOSS – a band comprised of Tenerife based veteran producers, Gonçalo F. Cardoso, Mladen Kurajica and Daniel García while Side 2 is provided by Banha da Cobra, comprising Lisbon-based musicians Mestre André and Carlos Godinho. Both ensembles have addressed aquatic themes in their prior work, LAGOSS having represented phantom islands on a series of vivid cameo tracks released as Imaginary Island Music Volume 1 (Discrepant, 2020) and Banha da Cobra having staged a performance within the Mãe D'Água reservoir in Lisbon in 2018, drawing on recordings of place and objects within it to conjure the liquid history of the city.

After several years of silence, Schema Records co-founder Luciano Cantone in collaboration with Gianluca Petrella and a new group of musicians, present The Invisible Session's second album "Echoes of Africa" on the newborn Space Echo label. This new chapter is borne out of afrobeat, Africa 70's records and Tony Allen's drumming; furthermore, other influences come into play, with melodiescentred on Eastern pentatonic scales, as well as funk, afrobeat, psychedelia, modal and Ethio jazz, plus forays into pop and cinematica. Ancestral melodies intersect and weave, encouraging escape and deeper feelings. Conceptually, "Echoes of Africa" deals with pacifism, human rights, anti-racism, nature and ecological themes. This is an album to be absorbed in its entirety – have a good listening!

A collection of fourteen digital reggae, deep roots and dub rarities from the Nigerian underground, spotlighting a time when Jamaican reggae entwined with Nigerian styles, politics and consciousness, creating a bridge between Lagos and Kingston. Fight the Fire is a companion piece to Soundway"s seminal "Doing it in Lagos" and "Nigeria Special" compilations, celebrating the innovation and musical experimentation of Nigeria in the 80s. Features rare tracks from key figures of the time including Oby Onyioha (with a crucial Burning Spear cover) and Orits Williki.

Swan Song

The vinyl LP at the heart of this éthiopiques 31 tracks 2 to 11 was one of the very last vinyl records ever released in Ethiopia. But above all it represents, we felt, the absolute masterpiece of the Ethiopian Groove – the Swan Song of Swinging Addis. The album leaves a clear idea for posterity of the level of sophistication and mastery that modern Ethiopian music had achieved, before being crushed under the Stalino-military heel of the Derg – as the bloody revolution that was unfolding came to be called.

Ethiopia1976.

The Revolution that broke out in February 1974 rolled on in a ruthless march. The whole of Ethiopian society was utterly stunned. The bouquets of flowers handed joyfully to the first tanks of the coup d'état were to wilt very rapidly. From September 1976 to February 1978, 18 months of Red Terror (the name given by the junta itself) spilled blood throughout the country. This fratricidal conflict took its heaviest toll among students and youth. The shift from feudalism to a cruel and primitive Stalinism left the country's citizens deeply traumatised, and snuffed out any pretence of activism, whatever the sector of society. This ice age was to last for seventeen long years.

ሙሉቀን፡መለሰ Mulukèn Mellèssè Muluqän Mälläsä

It was three tracks by Muluken that served as the opener for éthiopiques-1 more than 25 years ago. Seven more tracks appeared on éthiopiques-3 and 13, all accompanied by The Equators, which was soon to become the Dahlak Band.

The first track, Hédètch alu, also the very first piece that Muluken ever recorded, left audiences both unsettled and amazed. Reflecting the singer's extremely young age (he was just 17 at the time), this angelic voice mystified many, who thought they were in fact listening to a feminine voice. He was not yet 22 when he released his last vinyl record in 1976 with Kaifa Records (KF 39LP), one of the very last to be issued in Ethiopia, before the cassette tape became the dominant medium for music distribution – and before the new revolutionary regime put a stop to all independent musical life, via an unspeakable barrage of prohibitions and other persecutions.

Mulu qèn, literally, “A well filled day”. This tender maternal intention wasn't enough to ward off the cruelty of fate. His mother's premature death drove Muluken to leave his native Godjam, in northeast Ethiopia, to live with an uncle in Addis Ababa. Born Muluken Tamer, he took his uncle's last name – Mèllèssè.

The spelling Muluken appeared in his administrative records. Transcription of Amharic to the Latin alphabet, both in Ethiopia and for scholars, gives rise to controversies and quibbles that can never be neatly settled. French allows for a closer approximation of the original pronunciation, thanks to its battery of accent marks, confusing as they may be to anglophones.

Between rather accommodating administrative record-keepers and the various versions that pop up in interviews given by the artist, Muluken's year of birth oscillates between 1953 and 1955…

1954? One thing is certain: the artist's talent made itself known very early indeed, because he got his start in 1966-67, at the age of 13 or 14. Photos from the period attest to his extreme youth. It's a strange sort of initiation for a very young teenager to become a sensation in the heart of Addis's nightlife at the time, Woubé Bèrèha – the Wilds of Woubé. And what's more, in the club of the Queen of the Night, the Godjamé Assègèdètch Alamrèw herself, the very same that was portrayed by Sebhat Guèbrè-Egziabhér in his novel-memoir Les Nuits d’Addis Abeba2… The legendary female club owner who is remembered to this day by the capital's ageing boomers.

Muluken first tried his hand at the drums, before he grabbed the microphone. He emigrated briefly to the Zula Club, across the street from the old Addis Post Office, one of the ground-breaking bars of the burgeoning musical scene, before joining the Second Police Band in 1968, for around three years. He spent a few months with the short-lived Blue Nile Band founded by saxophonist Besrat Tammènè. As the musical scene grew increasingly successful, and pulled slowly but decisively away from its institutional ties, Muluken released his first 45rpm single in February 1972 (Amha Records AE 440). It was included in two LP Ethiopian Hit Parade compilation albums in September of the same year. All in all, Muluken released eight two-track 45s and the same number of original cassette tapes between February 1972 and 1984, the year that he departed for permanent exile in the USA. After converting to Pentecostalism in 1980, Muluken gradually abandoned all secular musical activity. In 1985, at the end of a concert in Philadelphia, he decided to quit concerts and recording for good. Mèlakè Gèbré, the historic bass player from the Walias band who was playing with him that night, recalls that everything appeared so irredeemably diabolical in Muluken's eyes, that it was to be the end of his contribution to Ethiopian Groove.

The end of the story, the beginning of a legend.

Dahlak Band, forgotten by History

Aside from his personal history and vocal talents, it must be remembered that Muluken Mèllèssè was one of the biggest names in the musical innovations that marked the end of the imperial period. These éthiopiques aim to convince those who are just discovering this hidden gem... As for Ethiopians themselves, they are to this day captivated by this singular and atypical figure in the Abyssinian pop landscape – even though he withdrew from public life some 40 years ago. Incorrigible devotees of poetic twists, of more or less hidden meanings, Ethiopians appreciate above all the care Muluken took in choosing his lyrics and the writers who penned them, such as Feqerte Haylou, Alemtsehay Wodajo and, here, Shewalul Mengistu (1944-1977). Love songs, written by women, a far cry from the conventional drivel that pleases sappy sentimentalists.

Muluken is equally acclaimed for his perfectionism when it came to music, the opposite of the overly casual approach that is all too common. He remained a faithful partner of musicians who came from a lineage that borrowed from several inventive and pioneering bands (Venus, Equators, Dahlak). Amongst them were certain artists who began their musical lives with Nersès Nalbandian at the Haile Sellassie Theatre and who come of age in around 1973 – at just the wrong time, you might say. Among them were the pillars Shimèlis Bèyènè (trumpet), Dawit Yifru (keyboards) and Tilayé Gèbrè (sax & flute). Most notably Tilayé Gèbrè, certainly one of the most important musicians, composers and arrangers of his generation, of the end of the imperial era, and of the early years of the Derg.

It was only in 1981 that a miraculous opportunity arose for Tilayé to escape the Stalinist paradise of the dictator Menguistou Haylè-Maryam. Once again it was Amha Eshèté (1946-2021) who provided a solution. The spirited and courageous producer, who had been in exile in Washington since 1975, succeeded, thanks to his incredible perseverence, in bringing the Walias Band to the USA. It was, in fact an extended Walias Band comprising ten musicians3, six of whom chose to slip away after a few concerts and the recording of an LP (The Best of Walias, WRS 100). Tilayé Gèbrè was one of these. He has been living in the USA ever since. There he joined the then-nascent Ethiopian diaspora, which lived largely unto itself, and was making only very modest headway in the American musical market. It seems unfair that Tilayé Gèbrè and the Dahlak Band were not able to benefit earlier from the public recognition that they do deserve.

A similar draining away of the top-rate talents would lead to the reorganization of the major groups of the “Derg Time”. The remaining artists spread themselves around between Ibex Band (renamed Roha Band), Ethio Star Band and a remodeled Walias Band. That spelled the end of the Dahlak Band.

With this record, produced by the essential Ali Abdella Kaifa a.k.a. Ali Tango, we can appreciate everything that the Derg not only destroyed, but also prevented from flourishing. This gem of Ethiopian-style afrobeat came out in 1976 (and, by way of a parenthesis, before the FESTAC 1977 in Lagos, which was attended by an impressive delegation of Ethiopian musicians — although Fela was already personna non grata in his own country). Despite everything that might distinguish this ethio-groove from Fela’s music – no colonial axe to grind, no question of political confrontation with the authorities, no claims to negritude or Africanism for the Ethiopian musicians, and less extrovertion! –, this LP fits beautifully into the saga of intense and electrified soul of the new “African” groove that Fela and Manu Dibango embodied so well from that point onwards.

In restoring this record to its place in the afrobeat epic, it can be seen that, if nothing else, the timeline bestows a legitimate pedigree and a historical primacy to works that had no international impact when they were originally released.

Warning! Masterpiece!

Adey Omotade, a sound artist and cultural cartographer rooted in Lagos and shaped by diasporic experiences in Paris, Johannesburg, Berlin and Ivory Coast, brings a rare sensibility to this work: walking between worlds, bringing with him the cadence of home and the dissonance of diaspora. In his hands, sound becomes ritual: a migration of soul, an assemblage of bells, melodies and chants woven from Ifa shrines, river banks and Yoruba festivals. Playing the dual role of griot and cartographer, Omotade, who works across acoustic ecology, experimental music and sound design, builds each track like a shrine: layered, intentional, alive with breath and blood, each track a libation, each break an invocation. Each track unfurls like aso-oke, the celebratory fabric of the Yoruba people: drums that speak in polyrhythms, synths bending like waves, incantations layered like memory, fading then returning, gently like the water at the banks of the Osun River.

The influence of experimental sound design is evident throughout, but ‘Ni'ran’ is no cold abstraction. It pulses with life, with the heartbeat of talking drums, the breath of ambient textures and the warmth of the voices of babalawos, priests of Ifa, invoking ire (blessings) on all. ‘Oori : Ogbe’ invokes the sacred Odu Ifá — a divination verse that speaks of beginnings, clarity and destiny. In ‘Ofo : 'Nkantation’, polyrhythms unfold like verses, each beat a coded message inviting listeners to reflect on destiny and alignment.The title track ‘Ęęro : Eeşu’ begins with the haunting voice of a priest reciting the Odu Ifá, a calling to give unto Eesu his due. Percussive patterns unfold like verses, each beat both a memory and a prayer.

C"mon Tigre announces their new instrumental project,Instrumental Ensemble - Soundtrack for Imaginary Movie Vol 1. This album oï¬Çers an alternate view of cinematic music: a soundtrack composed for a fictional film using a challenging and inventive method.This project investigates an alternative approach in which music shapes and guides visual storytelling. It"s the first in a series of albums dedicated to as-yet-unmade films, enabling listeners to explore music as a key component in cinematic narrative. The original story that inspired this music was created in partnership with a large language model, which was taught and instructed in substance and style to best fit the project"s artistic concept. C"mon Tigre works with AI to achieve collaborative harmony while contemplating on the unavoidable future ahead. Each track on the album depicts a scene, delivering stories about humans jugglingpersonal issues and contacts with advanced technology. The end result is a story told by sound and text, designed to immerse listeners in a multisensory universe

Fabio Nobile is a drummer and multi-instrumentalist who has been active on the music scene for over 25 years. Today, his musical
exploration draws from the deep roots of Afro traditions and the expressive freedom of jazz—two musical cultures that are an integral
part of his identity.
Sankofa Soul is a musical project born from the encounter between jazz, African traditions, and the search for a profound connection
between past and present. The term “Sankofa” comes from the Akan language (spoken in Ghana) and means “to go back and fetch what
is good” —an invitation to look to the past to better understand the future.
In an era where music is evolving at a rapid pace, Sankofa Soul looks to a rich and multifaceted cultural heritage, while also embracing a
modern voice—a universal call to reconnect with our European origins through the lens of African legacy.
Each track on Sankofa Soul reflects Fabio Nobile’s experiences, studies, and roots, forming a dialogue between past and present, the
sacred and the profane, individuality and community.
Sankofa Soul is a heartfelt tribute to West Africa, with a special focus on Nigeria.
Zuma Rock leads us into the rich and ever-changing soundscape of West Africa—a space where tradition meets innovation, and rhythm
tells stories older than words. Here, the legacy of Fela Kuti’s Afrobeat pulses through every beat, anchoring the music in political fire and
deep ancestral roots. At the same time, the unmistakable horn section weaves a vibrant fusion of Afro-Funk and Jazz. In Zuma Rock, we
enter a dialogue between past and present—a musical return to the source.
And then appears Kalakuta Republic, a heartfelt homage to the self-declared commune that was home to the legendary Fela Kuti—a
reminder not to forget the rebellious spirit of the Kalakuta Republic. This track gives voice to the very essence of Afro-jazz, wrapped in a
hypnotic 12/8 rhythm that echoes ancient African traditions. Its immersive pulse blends seamlessly with jazz’s boundless expressive
freedom, creating a vibrant, compelling dialogue suspended between ancestral roots and modernity.
Landed in Lagos and I Read the Stars naturally embrace the distinctive sound of Manu Dibango, while Say Your Prayer Now reminds us
how the evolution of Jamaican reggae—and its cultural and musical foundations—remains deeply linked to Mother Africa.
This is Sankofa: the soul’s journey back to the past to move forward.

Honour's debut album is a ligament stretching from Lagos to London and to New York, curling across the diaspora and brushing the darker hues of blues, hip-hop, free jazz, ambient, gospel with Christian mythology and Yoruba folklore. As cinematic as it is painterly, Alàáfíà is a meditation on themes of life, death and love that pulls inspiration from the unexpected poetic profundity of casual conversations, field recordings, literature, ephemera, or personal archives. The result is an impressionistic vision in Black and Blur that both exhausts and implicates language_substantiating a mythos proposed by Fred Moten that sublimates boundaries between everywhere and nowhere; history and the present; the individual and the universal. Alàáfíà delineates a gothic landscape cut by overdriven beats, swooping orchestral blasts, choral bursts and ear- splitting fuzz, where the fleshly and spiritual realms commune. Dedicated to Honour's late grandmother, the title track began to take form after their last embrace and remains steeped in her influence and spirit_a tape-saturated composition that starts in Lagos and ends in London's smoke-stained cityscape, the song's dream-like quality developed out of the artist's grief and PTSD coping with this loss. Beneath the stretched guitar drones and stuttering loops, their grandmother's shared faith bubbles to the surface. "When Angels Speak of Love," borrows its title from two works by Sun Ra and bell hooks, respectively. Sculpting echoes of praise music into disorienting spirals perforated with syrupy DJ Screw-inspired breaks and sharp splinters of melancholic guitar, "When Angels Speak of Love" engages a conceptual dialogue with the spirits of both late thinkers, folding them into Honour's pantheon of ancestral guides. The album's ninth track, "Giz Aard ($uckets)," is a dirge of regimented drums which anchor this somber melody as it whirls into a blizzard of heartache, uncertain if its consequence will be death or eternal joy. The album's sole lyrical offering, "Pistol Poem (Lead Belly)," begins with a darkly humorous bar, "He went thru hell and back/ came back/ 2 get the strap," that swells into a haunting allegory based on the life of Philip "Hot Sauce" Champion. A modern take on the Blues, Honour's lyrics reify the artist's status as a student of both literature and popular culture, crossbreeding the artist's clever wordplay with additional references to Richard Pryor, Robert Johnson, Kelly Rowland & Bryon Gysin. Setting core principles of hip-hop, R&B, jazz and gospel music to atemporal soundscapes and compositions, Honour crafts a record that marinates in its own knotty contradictions. The ghosts that sit on the artist's shoulders have never been more tangible than with this emotive debut.

Mythical soul/boogie record recorded in Louisiana by Nigerian multi instrumentalist Rick Asikpo when he was studying in Houston. Layers of synths wash over drawn out, Earth, Wind and Fire inspired grooves, moving from the uptempo “Disco Life” and “Jam” to the languid boogie and two step soul of “Love” and Donny Hathaway-esque “Let’s Get High”. The album is shot through a Texan/Nigerian filter that stands as a missing link between the dancefloor experiments of Houston and Lagos. As featured on Soundway’s seminal “Doing It In Lagos” compilation.