Sunday, October 31, 2010

The Unsung Genius of African Music




In a just world, Nigeria's "Gentleman" Mike Ejeagha would be considered one of the giants of African music, accorded the same respect as, say, Congo's Franco or Tanzania's Mbaraka Mwinshehe. As it is, he is barely recognized in his own country, such is his intimate connection to the folklore and culture of his native Enugu. But make no mistake - among the Igbo people Ejeagha is a colossus indeed. His lyrics are full of the parables & shaded meanings that are the essence of Igbo culture. His arrangements & guitar work, in addition, are sublime.

Ejeagha was born August 1932 in Imezi Owa, Eziagu LGA, present-day Enugu State, and learned to play guitar from two fellow residents of the coal-mining camps of Enugu, Moses "Moscow" Aduba and Cyprian Uzochiawa. Around the age of 18, he formed his first musical group, the Merry Makers. Soon he was performing and producing for Nigeria Broadcasting Services, and later joined the Paradise Rhythm Orchestra, a group owned by an Enugu hotelier, and the Leisure Gardens Dance Band. He founded the Rhythm Dandies in 1964, which later changed its name to the Premiers Dance Band. The group was forced to disperse during the Biafran war of independence in the late '60s, but reformed after hostilities ended in 1970.

Since the early 1970s, Mike Ejeagha's musical explorations of Igbo folklore have earned him a much-beloved place in the pantheon of modern Igbo highlife music. Some years ago I posted a discography of his recordings, which my friend Maurice O. Ene circulated among his acquaintances, eliciting these heartfelt comments:


"Let me begin by telling you that I am relieved to know that someone is considering to do a discographic project on the works of Gentleman Mike Ejeagha. I almost wrote my University of Nigeria BA thesis on Ejeagha. But, . . . well, that is a long story I'd rather not tell. To cut it short, I have a modest collection of Oga Ejeagha's songs on tapes. I also have some of his records, including Onye Nwe Ona Ebe, Onye Enwero Ana Ebe (POLP 057) and Akuko N'egwu (POLP 094). Ejeagha's music belongs to a genre of music that I call Igbo Popular Traditional as opposed to Igbo Popular Commercial. The latter to which most highlife music belongs is less faithful to Igbo tradition. That is all I can say about that for now." - JAK.

"I grew up (sort of) with Gentleman Mike Ejeagha. My father, a "master" of the Bachata guitar, taught Mike Ejeagha how to play the guitar - that is, the Spanish Guitar (so I'm told). As a four or five year old, I used to "hang out" with and enjoy them playing together for the "house" at their favorite beer joint on Gunning (Hill?) Road, Abakaliki, enjoying the free time my dad had just shortly after the Nwa-Iboko Obodo trials (my dad was one of the judges on the case at the Abakaliki High Court). Mike Ejeagha visited Abakaliki regularly in those days, spending much time with my dad as they investigated their musical interests together - for both of them it was more of a hobby than anything else. It wasn't until the middle of the sixties that Gentleman Ejeagha was talked into considering music as a profession. In the seventies, when he had become an icon of Igbo folk music, I used to visit with him at Enugu, and listen to him think out loud on the ideas he had of making Igbo folk music larger than life..." - Obi Taiwan

"The Gentleman is a very unique musician. He has been playing for a long time. He used to come and play in Ihe during Christmas festivities. I was only a kid then, but I remember some of his early tunes, 'Okuku Kwaa Uche Echebe Onye Ugwo,' 'King Solomon's Wisdom' and others. I believe these were some of his first songs... He is a phenomenal Musician and an exceptional guitarist. I am not sure he has played any thing recently, but he is still alive and well. Unfortunately, when I inquired about him last time, I was informed that he suffered glaucoma and is clinically blind. I cannot confirm this news yet, and until I do, I refuse to believe that it is true." - Hygi Chukwu
I present here a selection of tunes from several of Ejeagha's albums, with translations by my wife Priscilla Nwakaego. "Yoba Chineke" ("Pray to God") from the LP Ude Egbunam (Philips 6361 074, 1974) is a popular gospel tune in Nigeria. The chorus, "Yoba Chineke, chekwube Chineke, yoba Chineke, ogaazo yi" means "Pray to God, put your hope in God, pray to God, He will save you." Ejeagha sings, "Jesus come and hear our voice. Father who created this world, we your children are calling to you to ask for your help. Have mercy and answer our prayers." He calls on listeners to pray to Chineke (God) every morning and night:


Another song from Ude Egbunam, "Nyelu Nwa Ogbenye Aka," calls on listeners, "Always Try to Help the Poor." Ejeagha states that the poor do all the hard work in the community, and asks if there is anything that happens that they do not play a part in?


"Ikpechakwaa Kam Kpee," from 1975's Onye Ndidi (Philips 6361 110) is one of those Igbo folk songs, riddled with allegory, that almost defy literal translation. The title means "After you tell your side, let me tell my side." Ejeagha sings "Do not let the ngene [a wild animal] impugn my good name." He sings that he saw Ngene grazing on on the turf of Eleh (a deer), but that Ngene lied to Eleh about him, turning him against Ejeagha. In the spoken interlude Ejeagha says, "After the child tells his side, listen to the mother's side," and sings, "When the elephant goes, when mgbadu goes, when my turn came I didn't get what I wanted." The chorus is "Ajabula aja o ma nkwe kwa mee" - "I'm not going to let that happen."

Gentleman Mike Ejeagha & his Premiers Dance Band - Ikpechakwaa Kam Kpee

"Obiako Nnwam (Omenani No. 2)" from Akuko Na Egwu Vol. 1 (Polydor POLP 009, 1976) concerns a great chief and his conflict with his oldest son, Obiako. The chief has come to hate Obiako's mother so much that he can't even stand the sound of her voice. In return Obiako has come to resent his father so much that he has grabbed his igene (the staff that is the source of the chief's status and power) and is threatening to shatter it. The chorus:

Obiako obi nnwam,
Ngekene m igene mu,
Igene mu ji agba mgba
Obulu na be mmuo igene mu na akpa ike ya,
Obulu na be mmadu igene mu na akpa ike ya
means, "Obiako my son, give me back my igene. Even in the land of the dead it is very powerful. Even in the land of the living it is very powerful." Obiako does not understand how his father can hate his mother so much, but his father knows that if Obiako breaks the igene, he himself will die. He gathers the village together to beg him not to break the igene, but Obiako breaks it and dies. The "Omenani" in the title means Igbo folklore.


"Udo Kan Mma," also from Akuko Na Egwu Vol. 1, means "Peace is Better." Ejeagha sings, "Peace is more beautiful. Sibling should not hurt sibling. Friends must not seek to hurt friends. Children of the dead should not hurt children of the living. A wife should not hurt her husband (& vice versa)."




"Onye Nwe Ona Ebe, Onye Enwero Ana Ebe (The Haves Complain, and the Have-Nots Also Complain)" from the 1982 LP Onye Nwe Ona Ebe, Onye Enwero Ana Ebe (Polydor POLP 057) is notable not only for its brilliant guitar work but for its wry social commentary. Ejeagha sings that people with children complain about the trouble they bring, while people who can't have children beg God for any progeny at all. A healthy person complains, but a sickly person wishes for health. Some people say that money is trouble, others say that money doesn't complete a household, while still others say that health is worth more than wealth (ndu ka aku).

"Uche bu akpa onye kolu nke ya, (Ogaba) (ona aga)." In other words, thoughts are like a handbag (akpa). To each their own, and you cannot read someone's mind.

Ejeagha sings that the haves complain that guarding their money is too much trouble, while the have-nots say that their worldly troubles are too much to bear. Healthy people complain that God didn't give them wealth, while the sick pray for health instead of money. He asks, "My friends, do you see how the world is? Nobody is happy where they are."

Finally Ejeagha relates the tale of a wise, wealthy chief, and a poor man who was once well-to-do. The poor man spends his days looking at the chief and his affluent friends, wishing to be like them. The chief remembers that the poor man had once been wealthy himself and had spent much of his riches on those less fortunate, and gives him a big bag of money as a reward.

Soon the formerly-poor man returns the money to the chief, saying "Since you gave me this money I can't sleep, nor eat, nor sit down and rest for worrying that someone will steal my money." The song praises the chief for his great wisdom:


"Praise my good deeds while I'm alive," is the meaning of "Ja'am Mma na Ndu" from the 1983 album of the same name ( Polydor POLP 100). This would seem to allude to the practice of having elaborate funerals for the deceased. Ejeagha sings, "If you love me, show it while I'm alive. Give me something when I'm alive, not when I'm dead. My mouth speaks what I see. I tell the truth and the truth is bitter":

Gentleman Mike Ejeagha & his Premiers Dance Band - Ja'am Mma Na Ndu


Download these songs as a zipped file here.

Thanks once again to my wife Priscilla Nwakaego for her translations, and thanks to Gilbert Hsiao for sending me a rip of Ude Egbunam many years ago. In a future post I will be discussing "Akuko n'Egwu Original," a series of recordings Ejeagha made for Anambra State Broadcasting in the 1980s. If you enjoy the music I've posted here, I would encourage you to check out some of Ejeagha's other recordings, which are available from My African Bargains. Much of the
biographical information in this post is taken from "Life at Old Age is Quite Enjoyable," an interview by Nwagbo Nnenyelike which appeared in The Sun of Lagos, Nigeria on October 15, 2004.



Saturday, October 9, 2010

Shortwave Memories



More Congo classics via Nigeria here! Music From Zaïre Vol. 3 (Soundpoint SOP 041, 1977) opens with "Ngalula Marthe" by Orchestre Elegance Jazz, a song that provokes fond memories among West Africans of a certain age. A quick scan of the internet produces numerous comments about it, including these: ". . .I dreamed of my childhood in Sierra Leone. When I board a public transport like a taxi, private bus, pick trucks travelling to the countryside, this record was the music of the time in Sierra Leone in all these public transportations. . ." ". . . This song typified my happy childhood in the good old days in Nigeria. Late 70s and early 80s, I think. Remembered it being played on the state radio's ikwokilikwo hour in Anambra back them. The best of the classic Congolese music! It's soothing!" ". . . We used to organize dancing competitions with this song back then in Cote d'Ivoire. . ."

As regards the meaning of the lyrics, another listener writes, ". . . Ngalula is the name of a girl in the Kasai culture: Ngalula is special because of her genetic makeup. So is Ntumba from the cultural perispectives. These children were concieved without sex after mother has just had another child. . ."

There's no doubt that this 1972 classic had a broad influence on West African music. Compare the guitar work at around the 3:30 mark to Prince Nico Mbarga's "Sweet Mother," released in 1976:


Here's another song evoking the feeling of something you'd hear over a shortwave radio late at night. I'm not the only one who's looked high and low for part two of "Yokolo," but according to Alistair Johnston's discography of Docteur Nico it is avaliable only on two 45s (Editions Sukisa S.500 & Ngoma DNJ 5274) issued in the late '60s. To the best of my knowledge the only album Part 1 is available on is Music From Zaïre Vol. 3. A rarity indeed!


Nyboma Mwan'dido made his musical debut in 1969 at the age of 16, and was recruited by the musician and promoter Kiamuangana Verckys to Orchestre Bella-Bella in 1971, and subsequently to Orchestre Lipua-Lipua. "Kamalé'" proved to be such a smash for Lipua-Lipua and its lead singer that in 1975 Nyboma split from Verckys to form his own band, Les Kamalé, which notched a series of hits, including the enduring classic "Doublé Doublé." You can hear a full-length version of "Kamalé" here.



When Kiamuangana Verckys left OK Jazz in 1969, he soon developed a recording empire and a raucous sound to rival those of his mentor Franco and the other giant of Congo music at the time, Tabu Ley Rochereau. I've been unable to locate Part One of "Dona," the wild horns, biting guitar licks and over-the-top vocals of which showcase the "Verckys Sound" at its best:


Part One of Bella-Bella's great "Mbuta" has also eluded me. You can hear Nyboma singing backup here:


"Infidelité Mado," also known as "Mado," realeased in 1972, was a great hit for Franco and Orchestre TPOK Jazz. I apologize for the poor sound quality of the version here, indeed of the last four tracks on Music from Zaïre Vol. 3 (Side Two of the LP is slightly off-center). You can hear a better version of "Mado," courtesy of Worldservice, here:


Founded in 1953, Joseph Kabasele's African Jazz was the first "modern" Congolese orchestra:


Download Music From Zaïre Vol. 3 as a zipped file here.

Saturday, September 25, 2010

More Desert Island Music




Given that he's one of the most illustrious Congolese musicians of his generation, information about Côme Moutouari, better known as Kosmos, is a bit hard to come by. I know that he's one of a trio of musical brothers (the others being Michel and Pierre Moutouari), that he got started in the '60s with the legendary Bantous de la Capitale in Brazzaville, that he left that congregation in the '70s with Pamelo Mounk'a and Celio to form Trio Ce.Pa.Kos and Orchestre le Peuple, and that in the '80s he recorded a series of solo LPs that are some of finest Congo recordings of that golden decade.

Of these, Ba Camarades (Safari Sound SAS 040, ca. 1983) is true "desert island music" that stands as a distillation of all that was great about '80s Congo music: the sweeping guitar filigrees, the understated horns and above all, Kosmos's lovely voice. They sure don't make records like this any more!





Download Ba Camarades as a zipped file here. Here are some earlier recordings by Kosmos that I took from the compilation CD Best of Kosmos Vol. 2 (Glenn Music GM 324008, 1995). The song translations are from the liner notes. "Miléna," recorded with Bantous de la Capitale, is one of Kosmos' best loved songs. In it the singer recounts the pain his love for Miléna is causing him: "They make me suffer for loving you. I didn't know that my mother-in-law was a merchant of children. She wants me to give her all of the money I make. Oh mother-in-law, please don't tell Miléna to give my child to a man richer than me":


In "Kamwiya" Kosmos and Pamelo Mounk'a sing, "You are losing your way. Bring your heart back to its place. I love you but don't come to me because of bad advice. Don't lose the light of my love. I'm fed up with that suffering":


"Milla, I've heard something horrible. Tomorrow you're flying to a foreign country. Where you are going there are a lot of men. I am afraid you will forget me. I am crying. You leave me with a wound that can only be healed by your return":


Saturday, September 18, 2010

Another Rockin' One-Off




Roaring out of Kinshasa by way of Paris with drum machine in tow, it's Rigo Star and Josky Kiambukuta with Jotongo (Mayala MA4005, 1986), a platter that can best be described as "soukous rock."

Josky Kiambukuta is the honey-voiced vocalist who joined Franco's legendary TPOK Jazz in 1973 and composed many of its greatest songs. Rigo Star made his mark in Papa Wemba's Viva la Musica before decamping to Paris and recording with the likes of Sam Mangwana and Kanda Bongo Man, later becoming a much-sought arranger and producer. Like Uhuru Aiye by Bob Ohiri and his Uhuru Sounds, posted in this space earlier, Jotongo is an apparent one-time studio collaboration that was never repeated. Similarly, its somewhat deracinated sound has a "hard rock" edge that sets it apart from some of the more mainstream sounds of the day. As no other musicians are credited on the sleeve, I suspect all of the musical contributions were provided by Kiambukuta and Star via overdubbing.






Download Jotongo as a zipped file here.

Saturday, September 11, 2010

Still Another Re-Up




I've been unable to find out much about Congo's Bobongo Stars, but their unique blend of funk, rock & roll, Soukous and Mutuashi made them stand out in the crowded '80s Kinshasa music scene. They had their own night club, made commercial jingles, played backup for the Angolan singer Diana, and achieved a measure of renown in Europe before fading from sight.

Some time ago I posted the Bobongo Stars album Makasi (Celluloid CEL 6627, 1983) over on Uchenna Ikonne's blog With Comb & Razor, and as it's since gone offline, I thought now was a propitious moment to make it available again.


The above photograph of the Bobongo Stars was taken by Chris Stapleton and appeared in his article "Kinshasa Diary: Zaïre," which was in the Summer 1986 issue of Africa Beat (London). Here are the songs from Makasi, and you can download them as a zipped file here:

Bobongo Stars - Mbati

Bobongo Stars - Joyce

Bobongo Stars - La Vie Ya Lelo

Bobongo Stars - Nazangi Yo

Bobongo Stars - Koteja

Bobongo Stars - Simba Moto


Sunday, August 22, 2010

Disco Benga!




Those listening to the album Muungwana (CBS ACP-CBS 1203), by Kenya's Sylvester Odhiambo & the Ambira Boys, may be reminded of the 1973 smash "Lunch Time" and other hit records by Gabriel Omolo & his Apollo Komesha. That's not surprising, as according to the liner notes Mr. Odhiambo sang on many of those recordings.

I have no idea what Mr. Odhiambo is singing about here (no doubt in keeping with Kenyan fashion the lyrics are pithy and ironic), but Muungwana is an infectious example of mid-'80s Swahili benga - propulsive, fast-moving, the synthesizer giving the music a sophisticated "disco" sheen. Enjoy!






Download Muungwana as a zipped file here. "Lunch Time" and other recordings by Gabriel Omolo & the Apollo Komesha, featuring Sylvester Odhiambo on vocals, may be found on the compilation Kenya Dance Mania (Sterns/Earthworks STEW 24CD), and I posted the flip side of "Lunch Time" here.

Wednesday, August 18, 2010

From Congo via Nigeria




Priscilla tells me that in the 1970s, when she was a girl in Awo-Omamma, Nigeria, the family used to sit around the short-wave radio almost every night to catch the broadcasts from Radio Brazzaville. I imagine the music they heard sounded an awful lot like the contents of Music from Zaire Vol. 6 (Soundpoint SOP 044, 1978), today's featured recording.

Congo music, of course, was huge in the 1970s all over Africa, and especially in Eastern Nigeria, where it sparked the development of a whole new genre of guitar-based highlife music exemplified by Oliver de Coque, the Oriental Brothers and their many imitators and camp-followers. The numerous Nigerian pressings of Congo music that were made in the '70s feature the musicians that influenced this trend, in the case of Music From Zaire Vol. 6 the artists in Kiamuangana Verckys' stable like Orchestres Kiam, Lipua-Lipua and Cavacha. The music echoes down through the years. I was amazed, on viewing a video of my father-in-law's funeral, made in 1998, to hear an Igbo-language version of Lipua-Lipua's "Nouvelle Generation" played by one of the local bands. No doubt you could hear the same thing in Yaoundé or the backwoods of Kenya - truly it's one of the most influential African songs of all time.

As much of this music is already available through many reissues and postings on the internet, I was hesitant to tack it up here. But recently both Worldservice and Global Groove posted Stars From Zaire Vol. 4 (Soundpoint SOP 042), another installment in the series. That got me to thinking: Is there something about these particular Nigerian pressings that makes them unique? I think so. For one thing, as Worldservice points out, there is a tendency to not include the slower "A" sides of the various recordings and go directly to the big payoff: the "sebene," the faster, more improvisatory second half. This structure is typical of Igbo guitar highlife recordings of the '70s and '80s as well. Just listen to Oliver de Coque or Kabaka and compare them to Music From Zaire Vol. 6 and see what I mean!

The picture of the Yoruba drummers on the back of the record is also interesting:



Here, then, is the music. Just sit back and imagine you're listening to a shortwave radio in Awo-Omamma, Nigeria in the '70s . . .







I believe track 6, "Mwana Yoka Toli," was misattributed on the album sleeve. I'm following the liner notes of Jeunes Orchestres Zaïrois 1971/1973/1974/1975 (Sonodisc CD 36517, 1992) and crediting it to Orchestre Bella-Bella. To download Music from Zaire Vol. 6 as a zipped file go here, and following Worldservice's example, I'm making the "complete" versions of "Baya-Baya," "Mombasa" and "Shama Shama" available here. I'll probably be posting more of these Nigerian pressings of Congo music in the future.