A STRANGE RELATIONSHIP

FRANCO LUAMBO AND MOBUTU SESE SSEKO

Franco always had a political bent which he expressed in many of his songs. While still in their teens, he had been a troublemaker before Congo got independence from the Belgians. One of his earliest forays into politics came in 1957 when one of his songs was banned by the colonial authorities.

Soon after independence, Franco would sing a number of political songs, starting with the number “Ba Deputes botika Mbilinga, Mbilinga (Parliamentarians stop the confusion). He would follow this up with two more numbers: Docteur Moise Tshombe and Government ya Katanga Orientale.

1. Franco Sings Liwaya ya Lumuba (Liwa ya Emery)
His most memorable political song came following the death of Patrice Lumumba, the popular Prime Minister of the Congo. The American CIA conspired with the Belgians and with Mobutu Sese Seko to murder Lumumba. Mobutu, then a low-level soldier in the Congolese army, had been Lumumba's personal secretary before betraying him. Following Lumumba's death, Franco composed the song Liwa ya Lumumba (The Death of Lumumba). The song is alternately known as Liwa Ya Emery. In the song, Franco Lumumba lamented the death of Lumumba as portrayed in the lyrics:

Oh Mawa Vraiment
Oh Ndenge nini tokolela ye
Tango Ekokaki te Ba Nationaliste balati pili

This is really sad
How shall we mourn Lumumba?
His time here was not enough The Nationalists are in mourning

2. Franco's Au Commandement
Four years later Mobutu became head of State following a military coup All musicians were obligated to swear allegiance to Mobutu Franco's band TPOK Jazz became one of many state-sponsored bands In fact all of the top Zairean bands at the time were sponsored by the State.
Franco would release an album Au Commandement (To Authority). The song was in praise of Mobutu's takeover It was a hopeful song in which he praised Lumumba and called Mobutu the second coming of Lumumba.
After Lumumba, God has been merciful We have found another prophet The face of Mobutu is like the face of Lumumba

3. Franco Sings Luvumbu Ndoki after the Pentecost hangings 
One of the most horrific incidents in the history of the Congo came in 1965 soon after Mobutu ascended to power He had promised to cede power to a democratically elected government soon. But it quickly became obvious that he had no intention of stepping down Unrest grew especially in Kinshasa

In a bid to stamp his will on the people, Mobutu arranged the public hanging of five political dissidents including Evariste Kimba who had been prime minister in the previous regime, and other ex-ministers Jerome Anany, Emmanuel Bamba, and André Mahamba. The incident occurred in Matonge which was and still is considered the political and cultural heart of the country. A large crowd witnessed the hanging and it left an indelible mark on their psyche. Mobutu had succeeded in shocking the public into submission

The murder occurred on Pentecost day In the Christian liturgical calendar, Pentecost celebrates the purging rain of the Holy Spirit upon the Disciples of Christ after his resurrection. This was given added significance because Mobutu was catholic while Bamba who was the most outspoken of the four was a Kimbanguist. (Kimbanguism is a traditional Congolese religion),

Franco was one among many who had witnessed the public execution As a result he sang a song called Luvumbu Ndoki (Luvumbu the sorcerer). The song is a traditional Kikongo folklore that is typically used to accuse people who are suspected of killing or otherwise harming close family In Bakongo mythology, Luvumbu was a chief who sacrificed his close relatives for personal benefit

The song was seen as an accusation against Mobutu. It was immediately banned and all copies that were on sale were immediately confiscated. Franco was detained by Mobutu's secret police for questioning. Upon his release, he fled to Brazzaville and waited for six months until matters had calmed down

It was an extraordinary act of courage by Franco Luvumbu Ndoki is probably the most radical song ever sung in the Congo and it came at a time when political dissidents were dealt with severely. In the song, Franco loudly chants incantations in Kikongo that sound like accusations which grow louder with each passing verse until he reaches a crescendo There is a call and response section in which the community responds to the accusers' chants as if in agreement. It was seen as representing the cries of the Congolese people who were under oppression

The fact that Luvumbu Ndoki was seen as a person who placed self-interest ahead of the community is significant. It was as if Franco was telling the Congolese that Mobutu was channeling Luvumbu's self-centered nature. It is also significant that in the traditional story of Luvumbu Ndoki, the community eventually purges itself of the self-centered chief after having forced him to answer to accusations It was as if Franco was telling the Congolese that they had the ability and tools to get rid of Mobutu

After the song was banned in 1966, it was re-released by EMI-Pathe in 1967

4. Mobutu changes the country's name to Zaire and introduces La Authenticite, Franco sings "Oya"
In October 1971, President Mobutu started a cultural revolution in the country by trying to rid the country of names assigned by the colonialists First the name of the country was renamed from Congo Kinshasa to Zaire. The main river was named the River Zaire and the currency was named the the Zaire A new national anthem called La Zairois was adopted.

As part of La Authenticite cities, towns, and villages that had colonial names were restored to their traditional names. A new dress code was introduced: Westem suits and ties were banned. Zairean men were now required to wear the Zairean national dress known as the Abacost Women were barred from wearing trousers or miniskirts People were required to refer to each other as Citoyen or Citoyenne

European and Christian names were banned Franco himself became known as L'Okanga la Ndju Pene Luambo Makiadi. The name made Franco even more popular because he carried names from various ethnic groups. His father was from the Tetela sub-group of the Mango people. His mother was from the Mumbama sub-group of the Bakongo.
A mega festival was held to commemorate the revolution. All of the country's top musicians were obligated to perform. Franco was front and center. Not only did he sing his own songs, but he also accompanied other musicians with his guitar in their own songs Essentially Franco stayed on the stage for almost the whole night
To commemorate La Authenticite, Franco composed a new song Oya (identity) in which he exhorted everyone to present themselves with their real identity.

5. MPR propaganda Tours
To promote his new message Mobutu recruited Franco and TPOK Jazz to accompany him on a propaganda tour of the entire country. They crisscrossed the country performing propaganda songs to large crowds. TPOK Jazz members were obligated to wear the Uniforms of Mobutu's political party MPR (Mouvement Populaire De La Revolution). The uniforms consisted of military fatigues army caps and army boots providing a curious image of Zaire's top band in military fatigues. An album sung by TPOK Jazz was released. The album title was Belela Authenticite Na Congress ya MPR

Franco was one of the biggest proponents of "La Authenticite" he explained that he composed songs in support of the revolution in order to educate Zaireans on the importance of staying true to their culture Franco resented hearing foreign songs on Zairean radio,

Franco composed other songs to promote Mobutu's policies including Cinq Ans Ekoki (Five years have passed), to commemorate Mobutu's 5th year in power. When Mobutu introduced the concept of Salongo (obligatory civic work"). Franco composed a song by the same name to promote the program In 1975, Franco released the album 10 eme Anniversaire to celebrate Mobutu's 10th year in power

But Franco was quick to explain that he was not political Rather he explained that it was his civic and patriotic duty to promote government programs. The reality however is that Franco was indeed delving into politics. However considering the period, Franco had no choice. All musicians were obligated to support the government when requested But it was not all smooth for Franco In 1966, members of Mobutu's government and perhaps even Mobutu himself caused dissension within TPOK Jazz. They recruited several band members away from TPOK Jazz to form a new band called Orchestre Revolution The band leaders were Kwami and Mujos who had been founder members of TPOK Jazz They would later be joined by Michel Boyibanda. But the band folded within two years. 

6. Mobutu gave Un-Deux-Trois Nightclub and Mazadis to Franco
In its heyday Franco and TPOK Jazz played almost on a weekly basis at the Un-Deux-Trois Nightclub Located on the Northem edge of Matonge, it was built on a parcel of land that was given to Franco by none other than Mobutu himself. Un-Deux Trois opened in 1974 and was for many years the most prestigious nightclub in Kinshasa.

During the same period, Mobutu announced that all foreign-owned companies in Zaire were going to be nationalized and given to the local people whom Mobutu saw as the true owners. Mobutu of course assigned the most profitable companies and then left the smaller concerns to his loyal ministers.
Among the business concerns that were grabbed was the record pressing company MAZADIS which was given to Franco. This was much to the chagrin of other smaller producers and musicians who then accused Franco of preventing them from having their records pressed at the facility.

7. Helene and Jacky Land Franco in Prison
Franco's longest stint in prison was not because of a political song It happened in 1978 when Franco released two songs on Cassette. The two songs Helene and Jacky were deemed shocking and immoral He was summoned by the then Attorney General Kengo wa Dondo to explain himself. Franco defended himself vigorously suggesting that there was nothing immoral about the songs. They then summoned his mother Mbonga Makiesse to determine if the songs were immoral Franco is said to have pleaded with them not to involve his mother. Mama Makiesse listened to the songs and reacted in shock Franco was sentenced to 6 months. Ten of his musicians, most of whom had nothing to do with the songs were sentenced to two months Those jailed included Papa Noel Simaro, Kapitena Gerry Dialungana Makabi Flavien, Gege Mangaya, Mackos, Musekiwa Isaac, and Lola Checain. Franco had tried to defend saying he should take all the responsibility but to no avail in addition, Franco nightclub Un-Deux-Trois was shut down for 2 months as was his recording label Editions Populaires (EDIPOP) Other clubs that had played the songs were shut down for one month. The government ordered all recording companies to cease producing the records.

Franco and his musicians were in fact released after 3 weeks, having been pardoned by Mobutu. Shortly thereafter, Kengo Wa Dondo was promoted to Justice Minister then swiftly demoted and appointed as Ambassador to Belgium. Franco, still holding a grudge against Kengo sang a song known as Tailleur in which he needled Kengo for his demotion singing

(Mokolo tonga abotol tonga, Okotonga na nini eh?)

Which translates to When the Tailor takes back his needle, what will you prick with?

It was seen as Franco referencing the fact that the man who sent him to prison, no longer had the power to send anyone to prison. A year later, the irrational and erratic Mobutu appointed Kengo as Prime minister. He served from 1982 to 1986.

8. Lettre à Mr. Le Directeur Général
In 1983, Franco and Tabu Ley joined forces to release a series of albums The most famous song was Lettre à Mr. Le Directeur Général. Popularly known as D.G., the song featured Franco and Tabu Ley criticizing the bureaucrats running Zaire's ministries and parastatals for their corruption and incompetence. However, the song was seen by many as a criticism of President Mobutu For one thing. Mobutu had appointed these very corrupt officials. For two, Mobutu was just as incompetent and as corrupt as the officials.

In one verse Franco chides the managers and asks them to work for the benefit of the people. (Be DG bosala mpo na intérét ya mboka Botika kosala mpo na interot ya bino moko Misala ya mboka ezali na maboko na bino bokeba na bifunda funda). General Managers you should work in the interest of the city Stop working for your own interests

People's jobs are in your hands Be careful with false accusations

9. Franco's Candidat na Biso Mobutu (Mobutu our candidate)
For the 1984 elections, Franco released what is probably the most famous propaganda piece in the history of Africa The song Candidat na Biso Mobutu (Mobutu our candidate) was sung with an air of inevitability. The chorus basically suggested that Zaireans had no choice but to vote for Mobutu

(Ya biso candidat Mobutu Sese)
(Yabiso candidat Mobutu Sese,) (Mobutu Nzambe a tinda yo) (Comite central, bo keba naba ndoki)
(Etumba naba ndoki esil te)
(Tango boko retenir candidat)
(mobutu Botalana bino na bino na miso Mobutu, ba ndoki ba silite)

Our candidate, Mobutu Sese Our candidate, Mobutu Sese,
Mobutu God sent you Central committee watch out for the sorcerer
The fight against them is not over
After you vote for him again Look at one another in the eyes Mobutu, sorcerer still there

10. Franco's passing and Funeral

When Franco passed away in October of 1989. Mobutu announced 4 days of mourning. The government-owned radio Broadcaster Vox Du Zaure played nothing but Franco's songs during those 4 days Franco's body lay in state at the Palais Du Peuple the seat of Zaire's national assembly and Senate Mobutu was away in France and thus did not attend the funeral He later visited Franco's family at their residence in Limete and also formally visited the graveside.

By Brian Adira

Jabulani Radio Livestream

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