Fela Kuti

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Fela Kuti
Kuti in 1970
Kuti in 1970
Background information
Birth nameOlufela Olusegun Oludotun Ransome-Kuti
Also known asFela Anikulapo Kuti
Born(1938-10-15)15 October 1938
Abeokuta, Western Region, British Nigeria
(now Abeokuta, Ogun State, Nigeria)
Died2 August 1997(1997-08-02) (aged 58)
Lagos, Lagos State, Nigeria
  • Singer-songwriter
  • musician
  • activist
  • Saxophone
  • vocals
  • keyboards
  • trumpet
  • guitar
  • drums
Years active1958–1997
Associated acts

Fela Anikulapo Kuti (born Olufela Olusegun Oludotun Ransome-Kuti; 15 October 1938 – 2 August 1997) was a Nigerian multi-instrumentalist, bandleader, composer, political activist, and Pan-Africanist. He is best known for pioneering Afrobeat, a genre-blending traditional Yoruba and Afro-Cuban music with funk and jazz.[1] At the height of his popularity, he was referred to as one of Africa's most "challenging and charismatic music performers."[2] AllMusic described him as "a musical and sociopolitical voice" of international significance.[3]

Kuti was the son of Nigerian women's rights activist Funmilayo Ransome-Kuti. After early experiences abroad, his band Africa '70 shot to stardom in Nigeria during the 1970s, during which time he was an outspoken critic and target of Nigeria's military juntas.[3] In 1970, he founded the Kalakuta Republic commune, which declared itself independent from military rule and was destroyed in a violent 1977 raid.[4] Since he died in 1997, his music's reissues and compilations have been overseen by his son, Femi Kuti.[3]


Early life and career[edit]

The Ransome-Kuti family around 1940: Reverend Israel and Funmilayo seated, Dolu at back, Fela in foreground and baby Beko, with Olikoye at right

Olufela Olusegun Oludotun Ransome-Kuti[5] was born on 15 October 1938 in Abeokuta, the modern-day capital of Ogun State[6] in the Federal Republic of Nigeria, at that time a city in the British Colony of Nigeria,[7] into an upper-middle-class family. His mother, Chief Funmilayo Ransome-Kuti, was an anti-colonial feminist; his father, Reverend Israel Oludotun Ransome-Kuti, an Anglican minister and school principal, was the first president of the Nigeria Union of Teachers.[8] His brothers Beko Ransome-Kuti and Olikoye Ransome-Kuti, both medical doctors, were nationally well known.[4] Kuti is a first cousin to the writer and Nobel laureate Wole Soyinka, the first black African to win the Nobel Prize for Literature.[9]

Kuti attended Abeokuta Grammar School. Later he was sent to London in 1958 to study medicine but decided to study music instead at the Trinity College of Music, the trumpet being his preferred instrument.[4] While there, he formed the band Koola Lobitos, playing a fusion of jazz and highlife.[10] In 1960, Kuti married his first wife, Remilekun (Remi) Taylor, with whom he would have three children (Femi, Yeni, and Sola).[11] In 1963, Kuti moved back to the newly independent Federation of Nigeria, re-formed Koola Lobitos, and trained as a radio producer for the Nigerian Broadcasting Corporation. He played for some time with Victor Olaiya and his All Stars.[12]

In 1967, Kuti went to Ghana looking for a new musical direction.[1] He first called his music Afrobeat, a combination of highlife, funk, jazz, salsa, calypso and traditional Yoruba music.[1] In 1969, Kuti took the band to the United States, to spend ten months in Los Angeles. While there, he discovered the Black Power movement through Sandra Smith (now Sandra Izsadore), a partisan of the Black Panther Party. The experience would heavily influence his music and political views.[13] He renamed the band Nigeria '70. Soon afterward, the Immigration and Naturalization Service was tipped off by a promoter that Kuti and his band were in the US without work permits. The band performed a quick recording session in Los Angeles that would later be released as The '69 Los Angeles Sessions.[14]


After Kuti and his band returned to Nigeria, the group was renamed (the) Afrika '70, as lyrical themes changed from love to social issues.[10] He formed the Kalakuta Republic—a commune, a recording studio, and a home—for the many people connected to the band that he later declared independent from the Nigerian state. According to Lindsay Barrett, the name "Kalakuta" is derived from the infamous Black Hole of Calcutta dungeon in India.[4] Kuti set up a nightclub in the Empire Hotel, first named the Afro-Spot and later the Afrika Shrine, where he both performed regularly and officiated at personalized Yoruba traditional ceremonies in honor of his nation's ancestral faith. He also changed his name to Anikulapo (meaning "He who carries death in his pouch", with the interpretation: "I will be the master of my own destiny and will decide when it is time for death to take me").[4][15] He stopped using the hyphenated surname "Ransome" because it was a slave name.

Kuti's music was popular among the Nigerian public and Africans in general.[16] He decided to sing in Pidgin English so that individuals could enjoy his music all over Africa, where the local languages spoken are very diverse and numerous. As popular as Kuti's music had become in Nigeria and elsewhere, it was also very unpopular with the ruling government, and raids on the Kalakuta Republic were frequent. During 1972, Ginger Baker recorded Stratavarious, with Kuti appearing alongside Bobby Tench.[17] Around this time, Kuti became even more involved in the Yoruba religion.[2]

In 1977, Kuti and Afrika '70 released the album Zombie, which heavily criticized Nigerian soldiers using the zombie metaphor to describe the Nigerian military's methods. The album was a massive success and infuriated the government, setting off a vicious attack against the Kalakuta Republic, during which one thousand soldiers attacked the commune. Kuti was severely beaten, and his elderly mother (whose house was located opposite the commune)[4] was thrown from a window, causing fatal injuries. The Kalakuta Republic was burned, and Kuti's studio, instruments, and master tapes were destroyed. Kuti claimed that he would have been killed had it not been for a commanding officer's intervention as he was being beaten. Kuti's response to the attack was to deliver his mother's coffin to the Dodan Barracks in Lagos, General Olusegun Obasanjo's residence, and to write two songs, "Coffin for Head of State" and "Unknown Soldier," referencing the official inquiry that claimed the commune had been destroyed by an unknown soldier.[18]

Kuti and his band took up residence in Crossroads Hotel, for the Shrine had been destroyed along with his commune. In 1978, he married 27 women, namely: Kikelomo Oseyni, Folake Oladejo, Tejumade Adebiyi, Naa Lamiley, Sewaa Kuti, Omotola Osaeti, Omowunmi Oyedele, Alake Anikulapo Kuti, Shade Shodeinde, Adeola Williams, Najite Kuti, Emaruagheru Osawe, Kevwe Oghomienor, Ihase Anikulapo, Adejonwo Iyabode Ogunitro, Bose Anikulapo Kuti, Lara Anikulapo Kuti, Suru Eriomola, Tokunbo Akran, Funmi Kuti, Omowunmi Afesumo, Laide Anikulapo Kuti, Ronke Edason, Damiregba Anikulapo Kuti, Aduni Idowu, and Omolara Shosanya Remilekun Taylor; many of these women were dancers, composers, and singers with whom he worked. The marriage served not only to mark the anniversary of the attack on the Kalakuta Republic but also to protect Kuti and his wives from authorities false claims that Kuti was kidnapping the women.[19] Later he adopted a rotation system of keeping 12 simultaneous wives.[20] Two notorious concerts also marked the year: the first in Accra, in which during the song "Zombie," rioting broke out, which led to Kuti being banned from entering Ghana, the second at the Berlin Jazz Festival after which most of Kuti's musicians deserted him, due to rumors that he was planning to use the entire proceeds to fund his presidential campaign.

Despite the massive setbacks, Kuti was determined to come back. He formed his own political party, which he called Movement of the People (MOP), in order to "clean up society like a mop."[4] Apart from being a mass political party, MOP preached "Nkrumahism" and "Africanism."[21][22] In 1979, he put himself forward for president in Nigeria's first elections for more than a decade, but his candidature was refused. At this time, Kuti created a new band called Egypt '80, reflecting the idea that Egyptian civilization, knowledge, philosophy, mathematics, and religious systems are African and must be claimed as such. As Kuti stated in an interview, "Stressing the point that I have to make Africans aware of the fact that Egyptian civilization belongs to the African. So that was the reason why I changed the name of my band to Egypt 80."[23] Kuti continued to record albums and tour the country. He further infuriated the political establishment by dropping ITT Corporation vice-president Moshood Abiola and then General Olusegun Obasanjo at the end of a hot-selling 25-minute political screed entitled "I.T.T. (International Thief-Thief)."

1980s and beyond[edit]

In 1984, Muhammadu Buhari's government, of which Kuti was a vocal opponent, jailed him on a charge of currency smuggling, that Amnesty International and others denounced as politically motivated.[24] Amnesty designated him a prisoner of conscience,[25] and other human rights groups also took up his case. After 20 months, he was released from prison by General Ibrahim Babangida. On his release, he divorced his 12 remaining wives, saying that "marriage brings jealousy and selfishness."[20]

Once again, Kuti continued to release albums with Egypt '80, made many successful tours of the United States and Europe, with continuance to be politically active. In 1986, Kuti performed in Giants Stadium in New Jersey as part of the Amnesty International A Conspiracy of Hope concert, sharing the bill with Bono, Carlos Santana, and the Neville Brothers. In 1989, Kuti and Egypt '80 released the anti-apartheid Beasts of No Nation that depicts the U.S. President Ronald Reagan, UK Prime Minister Margaret Thatcher, and South African State President Pieter Willem Botha on its cover. The title of the composition, as Barrett noted, evolved out of a statement by Botha: "This uprising [against the apartheid system] will bring out the beast in us."[4]

Kuti's album output slowed in the 1990s, and eventually, he stopped releasing albums altogether. In 1993, he and four members of the Afrika '70 organization were arrested for murder. The battle against military corruption in Nigeria was taking its toll, especially during Sani Abacha's rise. Rumors also speculated that he was suffering from an illness for which he was refusing treatment. However, there has been no confirmed statement from Kuti about this speculation.


On 3 August 1997, Olikoye Ransome-Kuti, already a prominent AIDS activist and former Minister of Health, announced his younger brother's death a day earlier from complications related to AIDS. However, there has been no definitive proof that Kuti died from complications related to HIV/AIDS, and much skepticism surrounds this alleged cause of death and the sources that have popularized this claim.[26][27] More than one million people attended Kuti's funeral at the site of the old Shrine compound. supervision of his son Femi.[citation needed] His youngest son Seun took the role of leading Kuti's former band Egypt 80. As of 2020, the band is still active, releasing music under the moniker Seun Kuti & Egypt 80.[28]


The musical style of Kuti is called Afrobeat, a style he largely created, which is a complex fusion of jazz, funk, Ghanaian highlife, psychedelic rock and traditional West African chants and rhythms. Afrobeat also borrows heavily from the native "tinker pan".[29] Tony Allen (Kuti's drummer of twenty years) was instrumental in the creation of Afrobeat. Kuti once stated that "there would be no Afrobeat, without Tony Allen".[30]

Afrobeat is characterized by a fairly large band with many instruments, vocals and a musical structure featuring jazzy, funky horn sections. A riff-based "endless groove" is used, in which a base rhythm of drums, shekere, muted West African-style guitar and melodic bass guitar riffs are repeated throughout the song. Commonly, interlocking melodic riffs and rhythms are introduced one by one, building the groove bit-by-bit and layer-by-layer. The horn section then becomes prominent, introducing other riffs and main melodic themes.

Kuti's band was notable for featuring two baritone saxophones, whereas most groups were using only one of this instrument. This is a common technique in African and African-influenced musical styles and can be seen in funk and hip hop. His bands at times even performed with two bassists at the same time both playing interlocking melodies and rhythms. There were always two or more guitarists. The electric West African style guitar in Afrobeat bands are paramount, but are used to give basic structure, playing a repeating chordal/melodic statement, riff or groove.

Some elements often present in Kuti's music are the call-and-response within the chorus and figurative but simple lyrics. His songs were also very long, at least 10–15 minutes in length, and many reached 20 or even 30 minutes, while some unreleased tracks would last up to 45 minutes when performed live. This was one of many reasons that his music never reached a substantial degree of popularity outside Africa. His LP records frequently had one 30-minute track per side. Typically there is an "Instrumental Introduction" jam part of the song, perhaps 10–15 minutes long, before Kuti starts singing the "main" part of the song, featuring his lyrics and singing, in which the song continues for another 10–15 minutes. Therefore, on some recordings, one may see his songs divided into two parts, Part 1 being instrumental and Part 2 involving both music and singing.

Kuti's songs were mostly sung in Nigerian pidgin English, although he also performed a few songs in the Yoruba language. His main instruments were the saxophone and the keyboards, but he also played the trumpet, electric guitar, and took the occasional drum solo. Kuti refused to perform songs again after he had already recorded them, which also hindered his popularity outside Africa.

Kuti was known for his showmanship, and his concerts were often quite outlandish and wild. He referred to his stage act as the "Underground" Spiritual Game. Many expected him to perform like those in Western world. But during the 1980s, Kuti was not interested in putting on a "show". His European performance was a representation of what was relevant at the time and his other inspirations.[2] He attempted to make a movie but lost all the materials to the fire that was set to his house by the military government in power.[citation needed] He thought that art, and thus his own music, should have political meaning.[2]

Kuti was a part of an Afro-Centric consciousness movement that was founded on and delivered through his music. In an interview included in Hank Bordowitz' Noise of the World, Kuti stated: "Music is supposed to have an effect. If you're playing music and people don't feel something, you're not doing shit. That's what African music is about. When you hear something, you must move. I want to move people to dance, but also to think. Music wants to dictate a better life, against a bad life. When you're listening to something that depicts having a better life, and you're not having a better life, it must have an effect on you."[31]

Kuti's music and activism was inspired by his surroundings. In interview footage found in Faces of Africa on CGTN Africa, he spoke of a comparison between English love songs and his own music: "Yes, if you are in England, the music can be an instrument of enjoyment. You can sing about love, you can sing about whom you are going to bed with next. But in my own environment, my society is underdeveloped because of an alien system on our people. So there is no music enjoyment. There is nothing like love. There is something like struggle for people's existence."[32]

Political views and activism[edit]


Kuti was highly engaged in political activism in Africa from the 1970s until his death. He criticized the corruption of Nigerian Government officials and the mistreatment of Nigerian citizens. He spoke of colonialism as the root of the socio-economic and political problems that plagued the African people. Corruption was one of the worst political problems facing Africa in the 70s, if not the worst, and Nigeria was among the most corrupt countries. Its government was responsible for election rigging and coups that ultimately worsened poverty, economic inequality, unemployment, and political instability, further promoting corruption and thuggery. Kuti's protest songs covered themes inspired by the realities of corruption and socio-economic inequality in Africa. Kuti's political statements could be heard throughout Africa.[citation needed]

Kuti's open vocalization of the violent and oppressive regime controlling Nigeria did not come without consequence. He was arrested on over 200 different occasions and spent time in jail, including his longest stint of 20 months after his arrest in 1984. On top of the jail time, the corrupt government would send soldiers to beat Kuti, his family and friends, and destroy wherever he lived and whatever instruments or recordings he had.[citation needed]

In the 1970s, Kuti began to run outspoken political columns in the advertising space of daily and weekly newspapers such as The Daily Times and The Punch, bypassing editorial censorship in Nigeria's predominantly state-controlled media.[33] Published throughout the 1970s and early 1980s under the title "Chief Priest Say," these columns were extensions of Kuti's famous Yabi Sessions — consciousness-raising word-sound rituals, with himself as chief priest, conducted at his Lagos nightclub. Organized around a militantly Afrocentric rendering of history and the essence of black beauty, "Chief Priest Say" focused on the role of cultural hegemony in the continuing subjugation of Africans. Kuti addressed many topics, from fierce denunciations of the Nigerian Government's criminal behavior, Islam and Christianity's exploitative nature, and evil multinational corporations; to deconstructions of Western medicine, Black Muslims, sex, pollution, and poverty. "Chief Priest Say" was canceled, first by The Daily Times then, by The Punch. Many have speculated that the papers' editors were increasingly pressured to stop publication, including by violence.[citation needed]

Political views[edit]

"Imagine Che Guevara and Bob Marley rolled into one person and you get a sense of Nigerian musician and activist Fela Kuti."

Herald Sun, February 2011[34]

Kuti was outspoken; the lyrics of his songs expressed his inner thoughts. His rise in popularity throughout the 1970s signaled a change in the relation between music as an art form and Nigerian socio-political discourse.[35] In 1984, he harshly criticized and insulted the then authoritarian president of the Federal Republic of Nigeria, Muhammadu Buhari.[36] One of his famous songs, "Beast Of No Nation." refers to Buhari as an animal in a madman's body; in Nigerian Pidgin: "No be outside Buhari dey ee, na krase man be dat, animal in krase man skin ii." Kuti strongly believed in Africa and always preached peace among Africans. He thought the most important way for Africans to fight European cultural imperialism was to support traditional African religions and lifestyles.[2] The American Black Power movement also influenced Kuti's political views; he supported Pan-Africanism and socialism and called for a united, democratic African republic.[37][38] Examples of the famous African leaders he supported during his lifetime include Kwame Nkrumah and Thomas Sankara of Burkina Faso.[21] Kuti was a candid supporter of human rights, and many of his songs are direct attacks against dictatorships, specifically the militaristic governments of Nigeria in the 1970s and 1980s. He was also a social commentator, and he criticized his fellow Africans (especially the upper class) for betraying traditional African culture.

The African culture he believed in also included men having many wives (polygamy). The Kalakuta Republic was formed in part as a polygamist colony. In defense of polygyny, he said: "A man goes for many women in the first place. Like in Europe, when a man is married when the wife is sleeping, he goes out and sleep around. He should bring the women in the house, man, to live with him, and stop running around the streets!"[39] Some characterize his views towards women as misogynists and typically cite as evidence songs like "Mattress."[40][41] In a more complex example, he mocks African women's aspiration to European standards of ladyhood while extolling the values of the market woman in his song "Lady".[41] Per his beliefs, Kuti married multiple women at the same time in 1978.[42][43]

Fela Kuti was also an outspoken critic of the United States. At a meeting during his 1981 Amsterdam tour, he "complained about the psychological warfare that American organizations like ITT and the CIA waged against developing nations in terms of language." Because terms such as Third World, undeveloped, or—even worse—non-aligned countries imply inferiority, Kuti felt they should not be used.[42]


Kuti is remembered as an influential icon who was brave enough to boldly voice his opinions on matters that affected the nation through his music. An annual festival, "Felabration," is held each year to celebrate the life of this music legend and his birthday.

Since he died in 1997, there has been a revival of his influence in music and popular culture, culminating in another re-release of his catalog controlled by Universal Music, Broadway and off-Broadway biographically based shows, and new bands, such as Antibalas, who carry the Afrobeat banner to a new generation of listeners.

In 1999, Universal Music France, under Francis Kertekian, remastered the 45 albums that it controlled and released them on 26 compact discs. These titles were licensed to all countries globally, except Nigeria and Japan, where other companies controlled Kuti's music. In 2005, Universal Music USA licensed all of its world-music titles to the UK-based label Wrasse Records, which repackaged the same 26 discs for distribution in the USA (where they replaced the titles issues by MCA) and the UK. In 2009, Universal created a new deal for the US with Knitting Factory Records and Europe, with PIAS, which included the release of the Broadway cast recording of the musical Fela!. In 2013, FKO Ltd., the entity that owned the rights of all of Kuti's compositions, was acquired by BMG Rights Management.

In 2003, an exhibition in the New Museum for Contemporary Art, New York, titled The Black President Exhibition, debuted and featured concerts, symposia, films, and 39 international artists' works.[44][42][45]

American singer Bilal recorded a remake of Kuti's 1977 song "Sorrow Tears and Blood" for his second album, Love for Sale, featuring a guest rap by Common. Bilal cited Kuti's mix of jazz and folk tastes as an influence on his music.[46]

The 2007 film The Visitor, directed by Thomas McCarthy, depicted a disconnected professor (Oscar nominee Richard Jenkins) who wanted to play the djembe; he learns from a young Syrian (Haaz Sleiman) who tells the professor he will never truly understand African music unless he listens to Kuti. The film features clips of Kuti's "Open and Close" and "Je'nwi Temi (Don't Gag Me)."

In 2008, an off-Broadway production of Kuti's life, entitled Fela! and inspired by the 1982 book Fela, Fela! This Bitch of a Life by Carlos Moore,[47][48] began with a collaborative workshop between the Afrobeat band Antibalas and Tony award-winner Bill T. Jones. The production was a massive success, selling out performances during its run and garnering much critical acclaim. On 22 November 2009, Fela! began a run on Broadway at the Eugene O'Neill Theatre. Jim Lewis helped co-write the script (along with Jones) and obtained producer backing from Jay-Z and Will Smith, among others. On 4 May 2010, Fela! was nominated for 11 Tony Awards, including Best Musical, Best Book of a Musical, Best Direction of a Musical for Bill T. Jones, Best Leading Actor in a Musical for Sahr Ngaujah, and Best Featured Actress in a Musical for Lillias White.[49] In 2011, the London production of Fela! (staged at the Royal National Theatre) was made into a film.[42] On 11 June 2012, it was announced that Fela! would return to Broadway for 32 performances.[50]

On 18 August 2009, and via his website, award-winning DJ J.Period released a free mixtape to the general public, entitled The Messengers, a collaboration with Somali-born hip-hop artist K'naan paying tribute to Kuti, Bob Marley, and Bob Dylan.

Two months later, Knitting Factory Records began re-releasing the 45 titles that Universal Music controls, starting with yet another re-release in the USA of the compilation The Best of the Black President. The rest were expected to be released in 2010.[needs update]

Fela Son of Kuti: The Fall of Kalakuta is a stage play written by Onyekaba Cornel Best in 2010. It has had triumphant acclaim as part of that year's Felabration celebration and returned in 2014 at the National Theatre and Freedom Park in Lagos. The play deals with events in a hideout, a day after the fall of Kalakuta.

The full-length documentary film Finding Fela, directed by Alex Gibney, received its premiere at the 2014 Sundance Film Festival.

Fela Kuti statue at Ikeja, Lagos

In addition, a biographical movie by Focus Features, directed by Steve McQueen and written by Biyi Bandele, was rumored to be in production in 2010, with Chiwetel Ejiofor in the lead role, but this has not eventuated.[51]

His song "Zombie" has appeared in the video game Grand Theft Auto: IV.



  • My Friend Fela, 2019, Joel Zito Araújo (Casa de Criação Cinema)
  • Finding Fela, 2014, Alex Gibney and Jack Gulick (Jigsaw Productions)
  • Femi Kuti — Live at the Shrine, 2005, recorded live in Lagos, Nigeria (Palm Pictures)
  • Fela Live! Fela Anikulapo-Kuti and the Egypt '80 Band, 1984, recorded live at Glastonbury, England (Yazoo)
  • Fela Kuti: Teacher Don't Teach Me Nonsense & Berliner Jazztage '78 (Double Feature), 1984 (Lorber Films)
  • Fela in Concert, 1981 (VIEW)
  • Music is the Weapon, 1982, Stéphane Tchal-Gadjieff and Jean Jacques Flori (Universal Music)



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  25. ^ "Success stories". Amnesty International. Retrieved 9 June 2012.
  26. ^ "Fela Did Not Die of AIDS, Widow Insists". Daily Times Nigeria. 29 March 2015.
  27. ^ See: Washington, Teresa N. (2014). The Architects of Existence: Aje in Yoruba Cosmology, Ontology, and Orature. Oya's Tornado. pp. 285n105. ISBN 978-0991073016.
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  29. ^ As Iwedi Ojinmah points out in his article "Baba is Dead – Long Live Baba,"
  30. ^ "Giants of Afrobeat: an interview with Tony Allen and Orlando Julius". Songlines. Retrieved 15 January 2021.
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  32. ^ CGTN Africa (20 November 2016). Faces of Africa - Fela Kuti: The Father of Afrobeat, Part 1 (documentary series). CGTN Africa.
  33. ^ This section includes material copied verbatim from "Chief Priest Say" Archived 4 August 2008 at the Wayback Machine, at chimurengalibrary.co.za, released under GFDL.
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Further reading

  • Alimi, Shima and Iroju Opeyemi Anthony (2013), "No Agreement Today, No Agreement Tomorrow: Fela Anikulapo-Kuti And Human Rights Activism In Nigeria", Journal of Pan African Studies.
  • Bordowitz, Hank (2004). Noise of the World:Non-Western Musicians In Their Own Words. Soft Skull Press. Canada.
  • Chude, Olisaemeka (11 November 2015), "Let's keep felabrating", Ayiba magazine
  • Idowu, Mabinuori Kayode (2002). Fela, le Combattant. Le Castor Astral. France.
  • Moore, Carlos (1982). Fela, Fela! This Bitch of a Life. Allison & Busby. UK. (authorized biography). New edition Chicago Review Press, 2009 (with Introduction by Margaret Busby and Foreword by Gilberto Gil).
  • Olorunyomi, Sola (2002). Afrobeat: Fela and the Imagined Continent. Africa World Press. USA.
  • Olaniyan, Tejumola (2004). Arrest the Music! Fela and his Rebel Art and Politics. Indiana University Press. USA.
  • Schoonmaker, Trevor (ed) (2003). Fela: From West Africa to West Broadway. Palgrave Macmillan. USA.CS1 maint: extra text: authors list (link)
  • Schoonmaker, Trevor (ed) (2003). Black President: The Art & Legacy of Fela Anikulapo Kuti. New Museum of Contemporary Art, New York. ISBN 0-915557-87-8.CS1 maint: extra text: authors list (link)
  • Sithole, Tendayi (2012), "Fela Kuti and the Oppositional Lyrical Power", Journal of Music Research in Africa, USA.
  • Stewart, Alex. "Make It Funky: Fela Kuti, James Brown And The Invention Of Afrobeat." American Studies 4 (2013): 99. Project MUSE. Web. 22 October 2015.
  • Veal, Michael E. (1997). Fela: The Life of an African Musical Icon. Temple University Press. USA.
  • Wilmer, Val (September 2011), "Fela Kuti in London", in The Wire, No. 331.

External links[edit]