Hailing from the Niassa province of Mozambique, singer-songwriter Feliciano dos Santos is little-known outside of his native country, despite receiving praise from the likes of the New York Times, PBS, the Guardian and the BBC. His band, Massuko, generally sings in three regional dialects, Yao, Nyanga and Makua, and occasionally in Portuguese, the country’s official language. The music drifts through rhumba, reggae and various provincial folk elements. One of Massuko’s biggest successes is a subtle but powerful acoustic folk tune called “Tissambe Manja,” where an easy, sun-setting intonation conceals something decidedly heavier. Its emotional strength is exerted by its simplicity, a characteristic readily felt even without the benefit of translation or meaning. But when meaning is applied, our perception of it might change.
“Tissambe Manja” actually means “Wash Your Hands.” It’s a song about cleaning up after using the bathroom, with lyrics as simple and straightforward as the title suggests. Taken literally, the song has power for the occidental listener only in context. In English–”We wash our hands / For the children to stay healthy“–it wouldn’t necessarily resonate with our life experiences. It wouldn’t touch on our insecurities or emotions. We would also recognize it for what it is: primarily, a children’s song. Within the context of Africa’s severe hygiene and sanitation deficiencies, its initial, untranslated strength might be replaced by something more defeatist, something like empathy. This belies our pursuit for meaning: that somehow “Tissambe Manja” has greater potential to move us when we can’t understand a word of it. Because “understanding” can sometimes get in the way of “listening.” That’s true of any music, but it’s a particularly cumbersome proposition with something like African music, when our primary interpretation is devoid of the explicit lyrical intent proffered by our native tongue. The meaning of the thing has to then come from a different place, a place other than our heads.
This brings us to Fela Kuti, the de facto face of African music. Since a few years after his death, his immense catalogue has seen a renaissance in the western music collective, probably making him more popular than ever. This Fela glut is evidenced nearly everywhere. Jay-Z, Will Smith and Jada Pinkett Smith have produced the Broadway production Fela!--it alone a vibrantly loud glorification of the man. Knitting Factory Records is in stage one of an expansive remaster/reissue of his life’s work, recently releasing the palette-whetter Fela: The Best of the Black President (a two-disc repackaging of a former hits record). In the coverage of nearly *any* music from Africa, Fela for some reason bears at least brief mention most of the time (even when his only association with other forms is an incredibly massive and intricately diverse continent of origin). We intently monitor each new Fela-related endeavor and even retrieve his old documents for reinterpretation in an exhaustive reprise of the man’s remastered life. The catch then is that critics and listeners of all stripes will believe they’re forced to make new discoveries in his music, uncover previously overlooked nuances, knowing what we know about him. We will try to once more understand his music within the context of his life. But again, trying too hard to understand something can encumber our ability to listen to it.
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