Tag Archives: tahoua

Azna de L’Ader Desert Disco

Azna de L’Ader – Adawi

Azna de L’Ader – Jan Marké

There is something mysterious about the musical archive. It holds a lot of promise. Where live performance – the way music was existed for millennia prior to physical medium – is immediate and experiential, media rendered to medium (physical, digital) can be visited at any moment. But it needs to be played. And so “the archive” becomes a place where sounds exist in limbo. A moment in time, frozen, waiting to be heard again.

And that’s exactly why archives are so exciting. But after years of digging around in W. Africa, I’ve accumulated my own “new” archives, and many of the sounds have been moved from one limbo to another. Sometimes I’ve not yet had the time to go through them: entire collections of cassettes, copied en masse from a cassette vendor at a market stall; flash drives from radio stations, filled with mp3s, too daunted to look at. Most of the time, it’s because these musics form part of projects in nebulous states of completion.

In 2014 I made a concentrated research to find the archives of the golden era of Niger music history. Often referred to as “musique moderne nigérienne,” it’s a recent genre born in the late 1970s. Niger “modern” came in the waves. The early or first generation of modern artists (Mona, Ali Djibo, Mamman Sani, El Hadj Taya) drew influence from Western rock and American soul. In the 1980s and 1990s a second wave of musicians appeared (Mamman Barka, Sani Aboussa, Sani Bori, and Adams Junior). These groups helped to create a specific Nigérienne sound, championed by contemporary groups like Tal National.

Azna de L’Ader, in its first incarnation, was a rock band. Mona took his cues from Western rock and was known throughout the region as the “Hendrix of the Sahara” (playing a fuzz face with tube amps), even performing in a purple frizzy jacket. Mona rarely performs these days. In the 1990s he stepped back from his solo work, and become the business and musical director of the band. About that time, Azna de L’Ader took a completely left turn. The 1990s Azna introduced synthesizer, a snapping decalé rythm, and spaced out vocal lines. The new Azna was less Hendrix and more electronic soukouss, a type of desert space disco.

Azna de L’Ader never released any official albums, but I found a few reels of tape recorded at the National Radio in the late 80s/early 90s – too good to sit in another archive. Stay tuned for more.

Azna de L’Ader vinyl

azna de l'ader vinyl

Forty years coming, Azna de L’Ader finally has an official release! One of the seminal rock bands from Niger, Azna was hardly known outside of the country – and mostly confined to the Tahoua region of Niger. The LP version features highlights of their recording history, restored and remastered from the archives at Radio Niger (ORTN). Vinyl edition comes with a book of photos and liner notes. Grab it at bandcamp or at the shop.

azna de l’ader

azna de l'ader

Mona – Hey Joe

Mona is an imposing figure. He once stood much taller than he does today – age has taken it’s toll, and he walks slowly, slightly hunched over. But when he steps out of the shadows in a purple frilled jacket and pants to match and sporting the same afro he’s worn for decades, Mona is timeless. And then he begins to play. Mona is a demon with the guitar, playing noisy trilling solos, lifted from the Jimi Hendrix catalog, that soon degrade into shredding improvisation. After the ends of his song, he continues to dance over the frets of the guitar into a tangle of feedback and noise. The phrase “Hendrix of the Sahara” is used by music PR and journalists to make tenuous links to anyone from W. Africa that plays an electric guitar, invoked so often to be utterly meaningless. This may be the singular case it is warranted. Mona’s music is “unlike” anything in Niger, unlike anything in West Africa, perhaps on the entire continent – and the most reminiscent of the Voodoo Child.

Mona is something of a legend. Mona formed his first group in 1970 (“the Crocodiles”) followed by what today stands as one of the oldest orchestras in Niger: Azna de L’Ader. Known for their very specific and very Hendrix inspired psychedelic rock, Azna is the legendary group that everyone in Niger knows about, and no one outside of the country has ever heard of. I’d heard stories of Mona for years – “he plays the guitar with his teeth!” – not without a certain reverence or fear. After watching a ridiculously intense YouTube performance from the late 90s, I decided to travel to Tahoua to meet with him.

2-AZNA1

Mona (real name: Abdoulaye Bouzou) is part of the milieu of the Niger’s “first generation” of modern artists (a genre aptly titled “musique moderne nigérienne”) – alongside other famous musicians like Ali Djibo, El Hadj Taya, Mamman Garba, and Mamman Sani Abdoulaye. Most of this modern music came from this upper class; the aforementioned were all teachers, professors, and governmental officials. “It wasn’t music for everyone in town, but for other officials,” Mona explains. Although the group rose to prominence in the 1970s and 80s, they remained largely a local phenomena in the region of Tahoua. “There was no studio – that was why people played for a long time without recording. There wasn’t an idea to record and sell music. Before it was just the radio or the television [making recordings]…if the wasn’t the TV that passed in the region, there was no chance.”

Imitation being the sincerest form of flattery, Mona’s group Azna de L’Ader played a mixture of popular music that came in from abroad, both from Europe and the West: “Since our childhood, we listened to lots of Western musicians….Johnny Holliday, Chuck Berry, Little Richard, Eddie Mitchell, Elvis Presley.” On equal footing was Benin’s Polyrhythm de Cotonou. “They were real musicians,” Mona explains. “We were the same age, but they started before us….[as Muslims] we didn’t make music, it wasn’t allowed. But they learned in the Church. They learned the guitar, the drums. They made gospel music.”

Incidentally, the name Azna refers to the pre-Islamic animist religion, still practiced in Niger. The oft mentioned Bori, notable for their ritual spirit possessions are a well known sub-group of the Azna. While Mona’s music flirts close to the hypnotic Bori possession music, it is also most definitely rock. For Mona, the two are not mutually exclusive. Rather than Hendrix influenced rock, it may be the other way around. “When the Europeans took blacks as slaves in the US, our ancestors who went there brought their culture with them. So they mixed their music with modern instruments, and they created the blues, and that invented rock n roll, rhythm and blues, jazz, everything. The blues comes from here. We sing, we cry, and it brings you just into the trance. We make Bori, we do Voodoo. Our ancestors brought this to the US. Little by little, it took in everyone.”

fatou seidi ghali, les filles de illighadad, video

Video of Fatou Seidi Ghali from Les Filles de Illighadad, the tuareg guitar and tende duo from central Niger. Fatou is featured on the recent LP of the same name.

The above footage was shot by neopan kollektiv for the upcoming film [play][record] – a story of sahel sounds.

Les Filles de Illighadad may be touring this fall in Europe, so stay tuned.

two sides of illighadad

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The new record of Fatou Seidi Ghali and Alamnou Akrouni – “Les Filles de Illighadad” – might be called “traditional music,” for lack of a better word. It’s that music that fills the day to day aspect, a constant familiar sound. It’s hard to talk about, because its corollarly so clearly does not exist in the industrial centers or the so-called “Western” world. It’s rural music. It’s village music. It’s music for when you don’t have electricity, immediate Youtube access to every recorded sound. It’s music that exists when performance trumps playback. The term village music or rural music might be better, as any claims to it’s authenticity or “traditionalist” elements would be work apart. In any case, every small village its performers, sometimes traveling about for local festivities (incidentally, I met Alamnou years prior, and only realized it when assembling the record). Such is the case with “Les Filles de Illighadad.”

Fatou and Alamnou live in the aforementioned village, a tiny assemblance of mud houses thrown together in the scrubby Sahel of central Niger. I visit in the rainy season (previously), when the countryside is innaudated with still pools of water. Ghostly white egrets perch on half submerged trees, while in the distance tall camels slough there way through the muck. The latter, slow moving and giant, have something almost prehistoric about them in this context. I’m not used to seeing camels in a swamp. The desert is vibrant and green at this time of year, after the rains have parched the otherwise thirsty landscape. The desert here is cyclical, and follows a predictable schedule.

Fatou plays an old blue guitar, chipped and dried, slightly bent. The extremes of weather are not easy on musical instruments. She plays a long session, moving seamlessly from one song to another, many covers of of Etran Finatawa whose music is renowned in this part of Niger. Fatou’s guitar playing is measured and calm, and while we record outside under the trees, it is music transformed by context and place. From the vantage of far away, from a computer screen, it is easy to imagine a singular Niger, even a singular Tuareg identity. But there are many lives and many ways of living. The village of Illighadad is a world apart from Agadez, from Niamey – both major cities in their own right, dense with people, noise, and the trappings of modernity. Fatou’s guitar speaks to a different pace. The days in Illighadad are long, and time is not measured by hours, meetings, or even by the muezzins prayer call – but by the suns passage, the movement of the animals, and the sound of the crickets.

photo by Marcus Milckephoto by Marcus Milcke

Fatou insists that she doesn’t just play guitar, but plays and performs tende as well (“better!”) with her cousin Alamnou, a renowned vocalist. So at night, they assemble in the village. The “tende” is named for the drum, where two woman sit on pestles flanking a mortar, stretched with an animal skin. In a place with the absence of sound, no hum of electricity, no cars, no white noise, and no physical impediments, the tende travels far. As the village plays, people begin to come. You can see them in the distance, little lights dancing in the darkness, growing in intensity, from every direction, like fireflies drawn in from the night. Singers exchange the lead, backed by the chorus of Illighadad echoing in polyphonic harmonies, with staccato clapping, led by a deep and continuous thumping. We stay listening for hours, until the voices are weary of singing and the hands grow tired of the drums, and the crowd disperses through the darkness to find some sort of peace.

While we had some original concept to meet Fatou and record her guitar, every night was accompanied by tende. In the end, we produced a recording with two sides – each unbroken sessions, representing the two sides of the music: the mellow guitar and personal expression of Fatou, and the cooperative and constant village music of the tende. Fatou’s guitar music is remarkable in some way because of identity. As one of only two Tuareg female guitarists in what is a male dominated genre, this was indeed my initial interest in coming to Illighadad. But Fatou exists far away from genre classifications. While she plays the guitar in the day, it is the tende at night – a reminder of the village music that inspired the guitar, and continues to do so. It reads to me as a suggestion that the two musics can and do exist simultaneously. And that different worlds may as well.

The new record from Les Filles de Illighadad is available from the shop on vinyl and via bandcamp.