Category Archives: Essay

The Democratic Republic of the Congo is renowned for its music

A group of dancers in traditional attire performing a lively dance outdoors, surrounded by spectators in a rural setting.
Congolese musician Fally Ipupa in the middle of his dancers. Screenshot from the video for the song โ€œEloko Oyoโ€ย (โ€œThis Thingโ€ in Lingala) on Fally Ipupaโ€˜s YouTube channel.

The Democratic Republic of the Congo (DRC) owes much of its global renown to its music, reflecting its cultural diversity.

The countryโ€˜s music transcends its borders. On December 14, 2021, UNESCO added the Congolese rumba to its intangible heritage list. This recognition reflects the global influence of this much-loved music.

To learn more, read: The rebirth of rumba and the musicians who are bringing the sound to a new generation of music lovers

The DRC owes much of its music reputation to its estimated 110 million citizens, who are split between more than 400 ethnic groups. For generations, its music has drawn on this wealth of cultural diversity. The country is also multilingual. French is the countryโ€™s official language, while Lingala, Swahili, Kituba, and Luba-Kasai have national status. From a musical perspective, Lingala remains the countryโ€™s dominant language.

A dynamic tradition that moves with the times

DR Congolese music originates from the traditions and customary practices of each ethnic group. The Nande, Mongo, Luba, and Kongo people play their music on specific instruments: Inanga (African harp), Ngoma (drum), Kundi (African harp), Lokole (slit drum), Mbira (thumb piano), Ngombi (arched harp), Seto (African harp), and Pluriarc (bow lute).

The song โ€œMbomboliyeโ€ by the Mongo people, a call to celebrate good news, is a perfect example of this music:

However, traditional DR Congolese music constantly evolves, incorporating contemporary African and other music trends. A combination of modern and traditional musical instruments makes this possible. Electric guitars, synthesizers, drums, cajons (box-shaped percussion instruments), keyboards, lokole (slit drums), and likembe (lamellophones) add a stylish touch to this music while preserving its cultural origins.

More than just rumba

The DR Congolese music scene is incredibly diverse and dynamic, encompassing various music styles and genres. The rumba originated in the ancient Kingdom of Kongo (now the DRC) and was the first music genre to represent the DRCโ€™s identity. It experienced a resurgence in the 1930s due to the growing popularity of the Cuban rumba, the music of enslaved people living on this Caribbean island for centuries.

After the rumba, the DRC became known for the Soukous in the 1960s.  This genre, which derived from the rumba but features a different musical rhythm, also conquered the African continent and beyond. The Ndombolo, a mixture of the rumba and the Soukous, appeared in the 1990s, reflecting the boundless creativity of DR Congolese musicians.

Given the similarities between these music genres, several artists have become big names in all three styles. However, each generation adds its own contribution to the DRCโ€™s musical identity.

Big names in Congolese music

Many artists and groupsโ€™ identities cross the border in both directions between the DRC and the Republic of the Congo, contributing to the countryโ€™s global musical influence. Among these artists is Grand Kallรฉ, whose classic hit โ€œIndรฉpendance Cha Chaโ€ left its mark on the African independence movement.

Another big name is Tabu Ley, or Franco, who became a DRC music icon with his classic hit, โ€œMarioโ€:

Abeti Masikini and Tshala Muana emerged at the turning point between the first and second generations. Zaรฏko Langa Langa, King Kester Emeneya, Jean-Serge Essous, Madilu System, ร‰douard Nganga, Thรฉo Blaise Kounkou, Mbilia Bel, Simaro Lutumba, Koffi Olomidรฉ, and the renowned Papa Wemba, known as the King of Congolese Rumba and the King of la Sape (Society of Ambiance-Makers and Elegant People), later joined them.

Here is the video for โ€œYoleleโ€ by Papa Wemba:

The third generation includes artists like JB Mpiana, Werrason, Ferre Gola, and Fally Ipupa. Today, Fally Ipupa is considered the DRCโ€™s most successful musician. In addition to the rumba, for which he holds several titles, he has been involved in various other music genres.

Here is the video for Fally Ipupaโ€˜s song โ€œAllianceโ€:

Across the border in the Republic of the Congo (Congo-Brazzaville), Youlou Mabiala, Doudou Copa, Roga-Roga, and Aurlus Mabรฉlรฉ, who is one of the leading figures in the soukous genre, have also written some of the most beautiful pieces of music shared with the DRC.

Although DRC music has its distinctive aesthetic appeal, it also plays a quasi-political role. Grand Kallรฉโ€™s stance in โ€œIndรฉpendance Cha Cha,โ€ which became an anthem for anti-colonial groups in DRC and throughout Africa, is a perfect example. In this country, music is also a tool of protest, especially under Mobotu Sese Sekoโ€˜s regime from 1965 to 1997, when artists criticized and denounced its oppression and corruption. Music also often conveys social messages on mutual aid and conviviality within the community.

DR Congolese music has evolved in recent years, combining two African music genres: Amapiano from South Africa and Afrobeat or Afropop from Nigeria. In September 2023, RJ Kanierra followed the Amapiano trend with the song โ€œTia,โ€ receiving over 51 million views on YouTube.

Here is the video for โ€œTiaโ€:

Artists like Gaz Mawete and Innoss’B also lead the way in the Afrobeat genre in the DRC.

Here is the video for one of Innoss’Bโ€™s songs, โ€œOlandi,โ€ which has received more than 53 million views on YouTube:

Other women musicians like Mโ€™bilia Bel and Nathalie Makoma and men like Lokua Kanza, Ray Lema, and Jean Goubald are also DRC ambassadors on the music scene, demonstrating boundless creativity and innovation.

Listen to our DRC music playlist on  Spotify. For more eclectic music from around the world, see the Global Voices Spotify Profile.


This article was written by Jean Sovon and originally published by Global Voices on 27 March 2025. It is republished here under the media partnership between Shouts and Global Voices.

Logo of Shouts Music Blog featuring the text 'SHOUTS MUSIC.BLOG' in a distressed font within a circular design.

In the ’80s, some Yugoslav rockers made songs about homosexual love

A crowd participating in a pride parade, holding a colorful sign that reads 'Love is too beautiful to be hidden'. People of diverse appearances are walking down the street, celebrating and showing support for LGBTQ+ rights.
Participant of Skopje Pride 2025 holding a sign reading โ€œLove is too beautiful to be hidden.โ€ย Photoย by Vanฤo Dลพambaski,ย CC BY-NC.

Asย Yugoslaviaโ€™s mainstream society grew increasingly patriarchal during the 1980s, some of the country’s rock bands would routinely perform songs that spoke about same-sex love. Bosnian rock starย Sejo Sexon, leader of the legendary Sarajevo bandย Zabranjeno puลกenje, recently reminded music lovers of this, explaining that the group’s 1989 hit songย โ€œJavi miโ€ย (โ€œLet me knowโ€) was about love between two men.

In an interview with music journalist Boro Kontiฤ‡, published in the bookย โ€œPamtim to kao da je bilo danasโ€ย (โ€œI remember it as if it were todayโ€), Sexon explained:

This is a cover. The original isย โ€˜Turn on me,โ€™ from the 1984 albumย โ€˜New Sensationsโ€™ย byย Lou Reed. It’s a love song about two men. Something that was normal in New York at the time. Or in Paris, London, Berlinโ€ฆ But here, being LGBT still bears that element of conspiracy, secrecy, fear of being found out. Our gay people are not allowed to show themselves. Unlike Lou Reed, who describes it openly. His song is just like a male-female love song, only it’s between two men. Over there, both are normal, bro. That’s why such love songs are just as beautiful as those about women. However, our song has the element of conspiracy. Of hidingโ€ฆ

To je obrada. U originalu je โ€˜Turn on me.โ€™ Album โ€˜New sensations,โ€™ Loua Reeda. To je ljubavna pesma dva muลกkarca. Ono ลกto je u New Yorku normalno tih godina. Ili u Parizu, Londonu, Berlinuโ€ฆ Ali kod nas oko LGBT joลก uvijek ima taj moment konspiracije, tajnovitosti, straha da se ne otkriju. Naลกi se gejevi ne smiju javno pokazati. Za razliku od Loua Reeda koji to otvoreno opisuje. Njegova pjesma je ista kao muลกko-ลพenska pjesma, samo ลกto je muลกko-muลกka. Tamo je brate, i jedno i drugo, normalno. Zato su ljubavne pjesme jednako lijepe kao i one o ลพenama. Naลกa ima conspiracy. Skrivenostโ€ฆ

An open book titled 'Pamtim to kao da je bilo danas' by Boro Kontiฤ‡ and Sejo Sexon, with a black-and-white photo of Sexon on the cover, displaying enthusiastic expressions. Next to it is a yellow magazine named 'Specijal', partially visible.
The book โ€œPamtim to kao da je bilo danasโ€ (โ€œI remember it as if it were todayโ€) by Boro Kontiฤ‡ and Sejo Sexon, and magazine Rock 82. Photo by Global Voices, used with permission.

The text of the Bosnian version is similar toย Lou Reed’s lyrics, in the form of a message between two estranged men; however, it includes the notion that the second man is living in a mock marriage, camouflaging his sexuality under suspicion by the neighbors:

And when your wife asks you, โ€˜Well, whatโ€™s wrong with me?
Why aren’t we ever making love?โ€™
When she goes away to cry her eyes out alone, when she slams the door
Know that I still love you, you can always call me
Let me know, let me know, Iโ€™ll be waiting

A ลพena kad te pita, โ€˜Pa dobro, ลกta mi fali?
Zaลกto nikad ne radimo one stvari?โ€™
Kad ode da se isplaฤe sama, kad vrata zalupi
Znaj, ja te joลก uvijek volim, mene vazda moลพeลก nazvati
Javi mi, javi mi, ja ฤ‡u ฤekati

โ€˜Proof of the power of loveโ€™

Sexon noted that โ€“ for over 30 years โ€“ nobody seems to have noticed that the song is about two men, which he calls โ€œproof of the power of love.โ€ Since the emotional element is universal, such nuances have been missed by many in their audiences.

Although the Yugoslav Communist Party’s authoritarian system was less repressive than the totalitarianism of the Soviet Blocย on the other side of the Iron Curtain, for most of its existence the state formallyย criminalized homosexual relations.ย During the 1970s and ’80s, however, there was a growing movement towards greater freedoms โ€“ including LGBTQ rights โ€“ most prominently inย Slovenia.

While still shunned in the mainstream, homosexuality was not a taboo topic in the music sphere. LGBTQ+-themed foreign music videos likeย โ€œSmalltown Boyโ€ย by Bronsky Beat regularly featured in music shows on public TV. Mentions of the alleged homosexuality or bisexuality of foreign celebrities like Freddie Mercury or David Bowie were also common in the music press. Sometimes, such articles had a dose of irony. On December 1, 1982, for instance, the No. 80 edition of the weekly music magazineย Rock 82, published in Belgrade, reported:

Elton John has big problems regarding the distribution of his new music videoย โ€˜Elton’s songโ€™ย because it’s about a schoolboy who isโ€ฆhmmโ€ฆshowing sympathies for an elder male friend.

Elton Dลพon ima velike probleme oko distribucije svoj videa,ย โ€˜Elton’s Songโ€™ย jer priฤa je o ลกkolskom deฤku kojiโ€ฆhmmโ€ฆsimpatiลกe svog starijeg druga.

โ€˜Free male loveโ€™

In their book, Sexon and Kontiฤ‡ explained that while โ€œJavi miโ€ may have been the first Bosnian ode to homosexual love, it was not the first Yugoslav rock song about it. That honour appears to to go the 1979 songย โ€œNeki djeฤaciโ€ (โ€œSome boysโ€)ย by the Croatian bandย Prljavo Kazaliลกte. A feature of the band’s punk phase, the song describes the relationship between two young men, one of them being an occasionally spurned lover. It was famous for the chorus, โ€œJa sam za slobodnu muลกku ljubavโ€ (โ€œI’m all for free male loveโ€):

I know you’re trying to make me jealous
’cause how many times have
you told me on the benches in the park
(Chorus)
I’m all for free male loveโ€ฆ

Znam da me praviลก ljubomornim
Jer koliko si mi puta
Na klupi u parku znao reฤ‡i
(Refren)
Ja sam za slobodnu muลกku ljubav

Soon after that, in 1980, the Serbian bandย Idoliย producedย what is possibly the most famous Yugoslav song alluding to homosexuality,ย โ€œRetko te viฤ‘am sa devojkamaโ€ย (โ€œI rarely see you with girlsโ€). The lyrics take the form of dialogue between two friends, alluding to the need to hide oneโ€™s sexual orientation:

I rarely see you with girls
But I see you every day
I rarely see you with girls
Still, you are never alone

Boys are always around you
They’re nice; however, you should know
Rumors spread very quickly
And once they break, it’s the end

Retko te viฤ‘am sa devojkama
A viฤ‘am te svaki dan
Retko te viฤ‘am sa devojkama
Ipak nikad nisi sam

Oko tebe su deฤaci
Fini su, alโ€™ ipak znaj
Glasine se brzo ลกire
A kad puknu tu je kraj

Women not forgotten

Some songs also addressed the love between women. The songย โ€œAna,โ€ย released in 1984 by the Slovenian bandย Videosex, mentions the social restraints andย legal provisions that once criminalized homosexual relations in Yugoslavia, legislation that was gradually lifted from the 1970s onward:

Ana, you’re well aware
What you do to me is forbidden here
You’re well aware that
What you do to me is forbidden for us

The first time, in the ladiesโ€™ restroom
I really didn’t want that
A secret made of stone was set free

Ana, ti dobro znaลก
To ลกto mi radiลก je zabranjeno kod nas
Ti dobro znaลก
To ลกto mi radiลก je zabranjeno za nas

Prvi put, ลพenska toaleta
Stvarno nisam to htjela
Kamena je tajna dobila slobodu

Another song about lesbian love, released in 1983, isย โ€œMoja prijateljicaโ€ (โ€œMy female friendโ€)ย by the Croatian bandย Xenia:

She is so pretty, my friendโ€ฆ
I am so proud, she is so prettyโ€ฆ

Men would like to touch her
Men would like to hide her from me, from me
Men would like to dream with her
Men would like to sleep with her, without me, without me

Ona je tako lijepa, moja prijateljicaโ€ฆ
Ja sam tako ponosna, ona je tako lijepaโ€ฆ

Muลกkarci bi da je diraju
Muลกkarci bi da je skrivaju od mene, od mene
Muลกkarci bi da sa njom sanjaju
Muลกkarci bi da sa njom spavaju, bez mene, bez mene

The pendulum swings

Despite progressive bands in 1980s Yugoslavia singing songs about homosexual love, the next decade saw a sort of reversal. As the Socialist Federal Republic of Yugoslaviaย broke up, the music industries of newly independent ex-Yugoslav countries turned to turbo-folk and other genres of commercial production that were compatible with rising nationalism and populism, promoting social conservatism through the 1990s.

Songs of that period often promoted homophobia under the guise of humor. The chorus of the 1994 regional hitย โ€œMala, malaโ€ (โ€œSmall, smallโ€)ย by the Serbian bandย Familija, includes the line โ€œSmall group of faggots was bothering us for too long.โ€

The 1994 song โ€œPedroโ€ byย Risto Bombata i Kuฤeลกka Tenija, a Macedonian band, ridiculed homosexuals with lyrics that bordered on vulgarity, complete with aย video clipย featuring one of the most popular comedy actors of the time. The Spanish name in the title alludes to a derogatory term for โ€œfaggotโ€ โ€“ย โ€œpederโ€ โ€“ with the chorus concluding that Pedro should โ€œrun away from us.โ€

Various internet sources have since opined that many other well known songs from Yugoslavia had LGBTQ+ themes โ€“ making song listsย based on inferences, individual perceptions, and interpretations. Many of these include songs about friends of the same gender that do not explicitly refer to sexuality, and do not have the benefit of their writers later revealing what they were really about, like Sejo Sexon did.


This article was written by Global Voices Central & Eastern Europe and originally published by Global Voices on 28 June 2025. It is republished here under the media partnership by Shouts and Global Voices.

A logo of Shouts Music Blog featuring bold, distressed typography within a circular border.

Cairokeeโ€™s Ya El Medan is a living memory of Egyptโ€™s revolution

“Tahrir Square ู…ูŠุฏุงู† ุงู„ุชุญุฑูŠุฑ”. Photo by Hossam El-Hamalawy, licensed under a Attribution (CC BY 2.0) license.

There are certain songs that are created at such a time that they become engraved in a nationโ€™s history and in peopleโ€™s minds. One such song that is part of Egyptโ€™s history is Ya El Medan by Cairokee, an Egyptian rock band, featuring Aida El-Ayoubi. The name of the song means โ€œOh, Square.โ€ It was released during the events of the 25 January Revolution, which is also called the 2011 Revolution.

This revolution was a moment that changed Egyptโ€™s history, as the nation roared its opposition against a corrupt government that had been ruling for 30 years. The rule of Hosni Mubarak, the Egyptian president at the time, was one tainted by blood and corruption. His government stifled the voices of people and took away their rights to a decent life. Thatโ€™s when Cairokee and Aida El-Ayoubi didnโ€™t let their voices remain silent. Just like the wave of people in Tahrir Square in Cairo, which included Muslims and Christians, young and old, and men and women, these musicians took their firm place in the resistance.

Tahrir Square remains as a symbol of the Revolution, and so does the music. Ya El Medan is a song for those who lived through the revolution, and for those who lost their lives demanding social justice, freedom, and bread. The soft tone of the voices of Amir Eid, Cairokeeโ€™s lead singer, along with that of Aida El-Ayoubi, created a song that deserves to be remembered, just as the 25 January Revolution should never be forgotten.

No translation can do the song justice – only Egyptian dialect can truly reflect the meaning behind the song – but an attempt is mandatory. Ya El Medan isnโ€™t just a song for the Egyptian people, but for all people around the world. It is a song that shows how a nation became united in hope of a better life, not only for themselves, but also for their children.

The words of Ya El Medan hold truth in them. Every part of the song carries within it the feelings of millions of Egyptians. โ€œWith you, we sang, we struggled, we fought our fears, and we prayed,โ€ the song says – and we did pray. Egyptians prayed even as the police, controlled like dolls by the oppressive government, killed the youth. An example of the unity the song speaks of was portrayed in how Christians surrounded Muslims to protect them while they were praying.

The beauty of Ya El Medan is that it isnโ€™t a political song – it goes beyond that. In an interview with Daily News Egypt, Cairokee were asked if Ya El Medan was a political song. Their answer was no.

โ€œI donโ€™t find the 25 January Revolution has anything to do with politics in the first place; we went down asking for social justice, freedom and bread. These demands are not political.โ€

You donโ€™t need to have a political preference to be moved by Ya El-Midan. Just like you donโ€™t have to be one of those who protested in Tahrir Square to relate to the words. For Aida El-Ayoubi, the Square in the song doesnโ€™t just represent the one in Tahrir.

โ€œNot just Tahrir Square, but all the squares of liberation across Egypt. The meaning here is symbolic, which is why the phrase โ€œOh, Squareโ€ was used. The music video itself includes other symbols that remain the same, whether the protesters were in Tahrir Square or any other square inside or outside Cairo. These include tear gas canisters, Central Security shields, and the protestersโ€™ clothing marked by rubber bullet wounds and blood. Overall, the song relies on symbolism, both in its lyrics and visuals.โ€

Indeed, the music video carries a lot of symbols, even ones that are unintended. At the end of the video, footage of Egyptians during the revolution is shown, and as the video nears its end, the footage becomes blurred. The song hopes that the revolution will never be forgotten.

“Sometimes, I fear you will become just a memory, that if we drift away, the idea will die.

That we will go back to forgetting the past and only tell your story in tales.”

Now, Egyptians share these specific lyrics because there is the harsh realisation that many have forgotten about the 25 January Revolution and what it meant. However, the blurring of the protests doesnโ€™t erase their existence. The fact that you can still see the protests, albeit blurry, makes you realise that those who still remember will never let the memory of the revolution fade away.