RAÏ
tHE SOUNDTRACK OF A REVOLUTION
Farida Mohamed
MELC 190D
STATEMENT OF PURPOSE
Over the course of the 20th century, the genre of raï had emerged from the coastal shores or Oran as a new form of expression for the people of Algeria. Unlike the traditional styles of music at the time, raï offered a break from conventional norms by embracing a confluence of Bedouin, Amazigh Arab, and Andalusian styles to create a sound that was uniquely Algerian. In this manner, the genre was designed for Algerians by Algerians. As scholar Hana Noor Al-Deen notes, the term raï is believed to have been derived from the Arabic word rai, meaning “opinion” in reference to the Islamic cheikhs and scholars that people often turned to for guidance (Noor Al-Deen, 2005). It was these same cheikhs who were renowned for their melhun recitations, which was a style of poetry that accompanied a rhythm and is believed to be the inspiration for rai music due to its mixture of cultural commentary and immersive melodies (Noor Al-Deen, 2005). Unlike the formal nature of melhun, rai offered an unconventional way for artists from all different paths of life to explore their perspectives on taboo matters, including love, poverty, loss, and faith.
From its humble beginnings, the genre of rai began to evolve as means of resistance against colonialism and systemic oppression. It provided an outlet for marginalized communities to share their experiences and celebrate their cultural heritage and identities. In particular, it became a medium in which female singers, or cheikhas, were able to share their ideas and develop a new artistic style (Giles, 2007). As Algeria fought and achieved its independence, rai developed as the sound of its people’s collective hopes and dreams for liberation and a brighter future. Through rai, artists were able to critique societal constructs and challenge authority. The genre of rai was able to break from the confines of the colonialist structure and create a sound that was inherently true to the lived experiences of the Algerian people.
I
STATEMENT OF PURPOSE (CONT.)
In the post-independence era, rai remains a key facet of Algerian culture. While rai has seeped into the mainstream of Algeria's music scene, its messages remain incredibly powerful. Although Rai continues to source its inspiration from the past, it has also adopted more modern influences, including jazz, rap, and reggae (Al-Taee, n.d.). In this manner, rai is a genre that is in a constant state of evolution, and it does not restrict itself to one technique, but embraces the rich culture and history of Algeria to create a new style. Ultimately Rai is a product of resistance, and it continues to push the envelope of cultural and societal boundaries within Algeria and the Maghreb region.
Through this project, I seek to showcase rai’s beautiful yet compelling nature as a musical genre. I have curated a set of five songs that encapsulate the genre in its different periods, including songs from pre and post-colonial Algeria. I hope you enjoy listening and learning more about the significance of each song and gain a newfound appreciation for rai.
I
Wahrane - Cheb Khaled
'Wahrane' by Cheb Khaled is an ode to the artist’s hometown of Oran, which is also known as the birthplace of the rai genre. In the song, Khaled cries out to Oran and its people, who live in a constant state of violence. Khaled criticizes the corruption that had festered in the government of Algeria during the Algerian Civil War in the 1990s (Al-Taee, n.d). He bravely calls out for justice against the violence and police brutality that had taken place in Oran. Khaled utilizes literary elements to draw parallels between the violence in Oran and the state of Chicago, which is known for its high crime rate and violence. Subsequently, Khaled depicts Oran as a woman and an old lover whom he hopes to return to. In this manner, 'Wahrane' beautifully captures the strength and suffering of the people of Oran.
Win Rak Tergoud - Cheikha Rimitti
Win Rak Tergoud is a rai ballad by Cheikha Rimitti. The song’s title translates to ‘Where will you sleep’ in Algerian Arabic. In the song, Rimitti discusses an intimate relationship between a man and a woman. The sheik speaks from the woman’s perspective, highlighting her emotions and pleasure at a time when women were not granted the same freedoms as their male counterparts (McMurray & Swedenburg, 1991). Rimitti, who is recognized as the mother of rai, was a leading artist during the development of rai in the 1950s and 60s. Remitti was often criticized due to her fearlessness and frequent discussion of taboo topics surrounding sexual freedom and the female identity, such as in ‘Win Rak Tergoud.’ Although the music of Cheikha was often confined to the peripheries of Algerian society, Cheikha Rimitti is regarded for bringing the female voice into the mainstream. Rimitti’s unique ability to break away from cultural norms launched her career and became a source of inspiration for future cheikhas to speak freely about the challenges women face in their society (Virolle, 1998).
Abdel Kader - Faudel, Rachid Taha, Cheb Khaled
Abdel Kader is arguably the most widely recognized rai song due to its international success. The song is a tribute to Emir Abdel Kader, a leader of 19th-century Algeria who fought against the French colonial forces. Abdelkader is regarded as a prominent figure in Algerian history, and he embodies the fight for independence from the French (Schade-Paulson, 1999). Through this song, the modern rai artists Rachid Taha, Faudel, and Cheb Khaled pay their respects to Abdel Kader while also reminding their audience of their history and the sacrifices that were made on the path to liberation.
Kenza - Lounes Matoub
Lounes Matoub is a rai musician and activist of Kabyle origin. He is arguably one of the most controversial figures of the rai genre for his advocacy for the Amazigh and Kabyle communities of Algeria, who were largely ostracized during the pan-Arabist movement that was prevalent in the 80s and 90s (Wilford, 2015). Lounes’s music is laced with political and social commentary, and his songs were often anti-government and criticized the Islamic insurgency groups within Algeria. He deliberately sang only in his native language of Kabyle, which made him a target of the Algerian government. For the majority of his career, his music was banned from radio channels. However, this did not impact his popularity, especially amongst activists who viewed him as a leader of Berber resistance.
The song 'Kenza' was released in tribute to the murder of Kenza Djaout, the daughter of renowned Berber journalist Taha Djaout, who was targeted by Islamist extremists. Kenza was considered a martyr who was caught in the crossfires of systemic oppression (Vidal-Hall, 2012). Lounes pleas, “Oh Kenza my daughter, do not weep. We have been sacrificed for a new Algeria…even if the body wilts, the idea lives”.
Ya Rayah - Dahmane el Harrachi & Rachid Taha
Ya Rayah was first introduced by Algerian rai musician Dahmane el Harrachi in 1960, less than a decade after Algeria gained independence. The song witnessed another spike in popularity after its rendition by Rachid Taha in the 1990s, which offered a more modern take on the song and its poignant subject matter. Its lyrics are an ode to Algerians who live in exile from their homeland and have endured the plight of displacement. Through ya Rayah, Harrachi tells the story of the migrants who are forced to leave their homes for the promise of a better future in Europe (Amrane, 2020). It is a song that speaks on the concept of ghorba, which is an Arabic term that describes the feeling of displacement that one feels in a foreign country. Ultimately, ya rayah sheds light on the sacrifices of the Algerian diaspora who left their homes due to political strife and economic uncertainty in the aftermath of independence.
Works Cited
Al-Deen, H. N. (2005). The Evolution of Rai Music. Journal of Black Studies, 35(5), 597–611. https://doi.org/10.1177/0021934704273906
Al-Taee, N. (n.d.). Article | “Running with the Rebels: Politics, Identity, and Sexual Narrative in Algerian Rai” by Nasser Al-Taee*. Echo: A Music-Centered Journal. http://www.echo.ucla.edu/article-running-with-the-rebels-politics-identity-and-sexual-narrative-in-algerian-rai-by-nasser-al-taee/
McMurray, D., & Swedenburg , T. (1991, March 1). Rai Tide Rising. MERIP. https://merip.org/1991/03/rai-ride-rising/
Sabrina Amrane. (2020, October 7). Sha‘bī & Tradition :The Music of Dahmane El Harrachi and Algérois Identity. AAH.JZR. https://jazairhope.org/en/shabi-tradition-the-music-of-dahmane-el-harrachi-and-algerois-identity/
Schade-Poulsen, M. (1999). Men and Popular Music in Algeria. University of Texas Press. https://doi.org/10.7560/777392
Suzanne, G. (2007). The Journey of Rai: Routes and Worlds of Transnational Art in the Mediterranean. History and Anthropology, 18(3). https://doi.org/10.1080/02757200701747427
Vidal-Hall, J. (1998). A gig too far. Index on Censorship, 27(6). https://doi.org/10.1080/03064229808536470
Virolle, M. (1998, July). The Role of Women Rai Music. Www2.Umbc.edu. https://www2.umbc.edu/eol/MA/ma_stg/altri/virolle.htm
Wilford, S. (2015). “In Our Culture, Poets Have More Power than Politicians”: The Lives, Deaths and Legacies of Cheb Hasni and Lounès Matoub. IASPM@Journal, 5(2). https://doi.org/10.5429/2079-3871(2015)v5i2.4en
THANK YOU