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Ë KOTTÒ, is a magazine of the cultural field in all its disciplines.

 

We are committed to bringing culture closer to our readers. Our goal is to give visibility to sectors that lack this opportunity of presence in large media platforms.

Our publications will be monthly and we will focus on four basic sections and four complementary ones.

INFORMATION, INTERVIEWS, ACTIVITY AND PROMOTION, and SOKKÒ,  ËTYÖ  LAÖTYA, OPINION y EDITORIAL

EDITORIAL

A general story on a specific theme of each edition.

INFORMATION: Its content will be based on knowing the path of our guests. That is, what you could call their biography.
2. INTERVIEW. Focused on the professional field.
3. ACTIVITY: Focused on our guest's current affairs.
4. PROMOTION: Publicize everything related to the works of our guest or in its case what it believes  necessary to promote related to his or her professional work.

OPINION

It is a section for sociocultural opinion articles.

SOKKÒ

It is a section with a variety of socio-cultural news.

POET'S BLOG

A section for poetry and poems.

ËTYÖ  LAÖTYA

It is a section of learning and knowledge about the Bóbë-Bubi identity in its different manifestations.

 

With the magazine Ë KOTTÓ, we will bring culture a little closer to our homes.

Editorials

January 2025

IT WAS TIME

Yes, it was about time.

After years of publishing a diversity of cultural content, Ekottomagazine's editorial staff was missing a different profile in the world of music.

This time we had to go to Barcelona to interview one of the best professionals in the art of music.

It has not been easy to get a professional of this genre, due to the pile of work that sometimes does not allow them to adjust their agenda to be interviewed, always busy with the festivities of weddings, anniversaries, birthdays, baptisms, communions etc. and the atmosphere of the disco nights, in the end we managed to bring to our editorial a crack, a machine in making dance to his followers and the public in general.

 

With DJ.RODYCR, we wanted to start the year and continue to accumulate work in the objectives set. It is worth taking a look at this first edition of the year 2025. The struggle continues despite the adversities.

We are convinced that your support is our encouragement to continue growing and publishing cultural content every month.

February 2025

STRENGTH AND CREATIVITY

At Ë Kottò, we believe in the strength and creativity of the new generations. Music is a reflection of our identity, our history and our evolution as a society. For this reason, we continue to support emerging talent, providing a space for young artists to share their art, their vision and their voice with the world.

 

In this edition, we delve into the universe of a young talent from Baney who has a lot to offer. His passion for music, his authenticity and his commitment to his roots make him one of the most promising young artists on the music scene today. In an exclusive interview, he talks about his beginnings, his influences and his dreams, proving that youth continue to set the pace for the future.

 

 Join us on this sonic journey and discover the talent that is transforming the music scene. Ë Kottò continues to be the loudspeaker for artists who are destined to make history.

March 2025

IT WAS GREAT WHILE IT HAPPENED

It all began in Rebola and the pride of belonging to a people was reborn, a project embraced by all social classes, from childhood to old age.

The Bubi Mother Tongue Day made it possible to recover the lost socio-cultural values of a people.

Over the years, this event became one of the most relevant cultural manifestations ever seen throughout the national territory. During its ten years of existence, no significant mishap has been recorded that endangered the integrity of the participants.

Everything was so well organized that the event was a true display of diversity representative of its objective: the presentation of a wide variety of artistic expressions, linguistic literature and cultural and touristic manifestations that would have nothing to envy to similar events anywhere in the world for its uniqueness and colorfulness.

The euphoria of the attendees was indescribable when all kinds of poetic interpretations, modern music and traditional dances in all their expressions were presented on stage. The atmosphere was incredibly exciting.

The hours leading up to the big night were filled with reading and writing workshops, as well as children's contests in the Bubi language, making it a veritable marathon of activities for the little ones.

The next day was another great moment: the Gastronomy Day, a day dedicated to sharing African culinary diversity in general and Bubi gastronomy in particular.

The Bubi Mother Tongue Day motivated many young people to prepare their artistic pieces for exhibition. Many ancestral crafts, handicrafts and expressions of Bubi identity that had been in danger of being lost were recovered.

It was great while it happened. Now, more than ever, it is time to continue working within the possibilities of each one of us, to activate all possible lights of knowledge from any corner of the world where there is someone who is part of this cultural and linguistic history.

April 2025

Cultural Pulse

In this edition, we put the spotlight on the new voices that are marking the cultural pulse... Young people who, with talent, creativity and a lot of courage, are transforming the artistic scene and giving a fresh and powerful identity to our urban music. Among them, a name that has sounded strongly: Niko Rimas.


From the heart of Baney, Niko Rimas has begun to earn the respect and admiration of many, especially after the success of the song “No puedo Niko”, in which he shares the spotlight with the energetic Mamita. This song has not only resonated in social networks and in the streets, but has captured something essential: the sincere and direct expression of a youth that does not shut up, that sings, that creates, that lives.


In our exclusive interview, Niko Rimas opens the doors to his world: his story, his influences, his dreams, and the message he wants to convey with his music. It is an honest conversation where we discover that behind the rhythm and rhymes there is a young man with a lot to say, and with an authentic passion to represent his generation.


We invite you to join us on this journey, to get to know more than just the artist and discover the human being behind the microphone. Because in Niko's lyrics there is more than music: there are songs with good messages and many stories that deserve to be heard.

May 2025

A STANDARDIZATION THAT IS MORE THAN NECESSARY

Many children and young people no longer understand or speak Bubi. This linguistic gap is more than a communication issue: it is a symptom of cultural loss. Therefore, the standardization of Bubi becomes not only a technical necessity, but an urgent investment for the future.

 

Language is the vehicle of thought, stories, dreams and the worldview of a people. Not to standardize Bubi, not to include it in early education, is to condemn new generations to grow up disconnected from their roots. Instead, by standardizing its grammar, spelling and vocabulary, we are creating the necessary tools so that it can be taught, learned and transmitted with clarity and coherence.

 

Particularly in the preschool stage, the child is at his or her most receptive time for natural language acquisition. It is at this age that the mother tongue is internalized as part of the child's identity.

June 2025

FROM KATYÁ TO BULERÍAS AND BEYOND

Music, and everything surrounding its artistic expression, not only brings joy to minds and hearts, but also breaks down barriers and connects sensibilities.


It is also a powerful tool that gives visibility to the identity of a society.
The case of the Katyá genre, considered one of the highest expressions of Bubi culture, represents an ancestral manifestation of its folk dance. In the 1980s and 1990s, a generation of musicians set it to music, projecting it as a genre worthy of being present in the panorama of cultural Pan-Africanism and in the art of song.


The profound spirituality conveyed by the Katyá genre allows it to adapt to almost any musical style. For this reason, the artists who embody this ancestral identity continue to universalize it, fusing it with various genres without losing its essence.


We believe that this genre represents an identity yet to be fully discovered and that it has a great future. It is a fertile field for musicologists to research in depth and give it greater universal projection.

July 2025

THEY ARE HERE AND WITH US

Our ancestors and spirituality are never wrong.


The message was clear: they took some of our people away, taking them to a place we can only imagine, far away from our land. But one day they would return.


They wanted to destroy our identity. That is why they focused on the matrilineal line, because it is the cruelest strategy when you want to destroy a people. Then, they subjected the men to forced labor and socio-religious indoctrination. They divided up much of the native lands, creating settlements with the aim of erasing the identity of a people.


But it is difficult to erase the collective history of a people from the face of the earth. That is why the descendants of those children who were taken away from the land of their ancestors commemorate their human and cultural history with the Bubi Family Day event, held for the first time in the United States of America. This celebration, which invites the entire Bubi community around the world to feel identified, can become part of the socio-cultural calendar of the Bubi people. May the memory of those who were torn from the land of their ancestors never perish. Today, their descendants are here, with us.


Bubi Family Day was exciting. To feel that island spirit, so far away and yet so close at the same time. Seeing how different people, arriving from various states in America and Europe, turned New York into a university capital of Bubi identity for a few hours. Between traditional dance, cuisine, the Bubi language, and history, the event invited us to feel proud of being Bubis in any corner of the world. To learn, transmit, and promote our history of belonging and reason for BEING.

August 2025

THE END OF AN ERA?

According to music critics, Basakato SF was considered the cradle of island music, a place where the best voices of the last four decades and of almost all of Equatorial Guinea emerged.

 

In the main competitions organized in cultural centers, the children of this town used to occupy the top positions, thus sowing hope for continuity. Similarly, their songs made people rush to the dance floor to shake their stuff, as a grandmother full of zest for life despite her advanced age used to say.

 

The worrying thing is that, apparently, this legacy has not rubbed off on the younger generations. All this artistic capital is increasingly being depleted, despite the efforts and encouragement that some of the old guard continue to provide to keep this spirit alive, not only for the benefit of the town, but also in a broader context.

 

Does what begins have an end?

In this case, it should never be so, because no legacy perishes if there is a new generation to continue it.

 

Nothing was easy, nor is it now; four decades ago, the love of art was the driving force that inspired that school that brought joy—and continues to bring joy—to so many hearts.

 

May this memory live on forever.

 

Y E I Y E B A!

September 2025

WE ARE STILL HERE.

We have raised the shutters to continue being present in this new season, enjoying, publishing, and creating culture.


Distance was no obstacle to the excitement of a month of August filled with teaching and learning a mother tongue in different cultural centers, taught by Ëbóbë-Ëvóvë, as well as an extraordinary exhibition by the artist Bësákkò biá Rihólè at the French cultural center in Malabo. And, from the pages of Ëkottomagazine, we celebrate in our September issue an all-rounder in the world of art and literature by presenting a musical anthology. We continue to work to bring culture into our readers' homes, which is what we are most passionate about.

Be sure to follow us and read us. We are working to grow further, incorporating more content and expanding our team of contributors who will offer all their knowledge to broaden our content and make it more interesting and enriching every day. 

October 2025

IT'S NEVER TOO LATE

Hope, faith, and determination are what we must never lose in any situation that arises in the calendar of our BEING.
Day-to-day life is the clock that marks our human routines. There are so many things we would like to do in a second, a minute, but our mind advises us to wait a little longer until we find the right moment.
No dream is unattainable as long as the mind is the driver of our purposes, because it gives us reason and takes it away. 
It is never too late, because there is no barrier between the light of day and the darkness of night; we simply have to wait for an opportunity from these two real-life phenomena that mark our destiny.
Sometimes the enemy of our dreams can be the rush that our heartbeats impose on us, a situation that sometimes does not make us lose hope and faith, but as a troubadour once said in Bubi:
"H
átyí bökó, ná bó tòki itohí"/ there is no day without sunlight.

November 2025

CULTURAL RESISTANCE

Yes, cultural resistance, with a capital R.
The demise of a culture does not depend exclusively on its use and transmission to future generations; sometimes it depends on many factors.

It is true that one of the most important and effective priorities is its use, learning, and transmission, but believe me, this editorial is not the result of what is sometimes pejoratively called   victimhood, because in one way or another, even if it is not conclusive, we are sure that any historian or professional statistician could confirm this view.

It is not easy to maintain an ancestral or linguistic culture in such a small territorial space for many centuries, whether it is the center of social mobility where the great linguistic cultures of the world have set foot or continue to set foot in a small territorial space of barely 2,017 km2, and where the native inhabitants are not numerous enough to resist so much pressure from linguistic diversity and variety. However, despite the adversities, the native language and cultural expressions of the indigenous people can still be heard.


Humans, if they are not extremely conscious, tend to always choose what they understand to be useful for their intellectual development and improvement of their lives, a consequence that often leaves ancestral identity behind. Is this a law of life?


The case of the Bubi language and culture has its pros and cons. As a language and culture that is part of the so-called Bantu languages, it has a particularity that allows it to take advantage of its uniqueness in its cultural expressions, which are almost unique in the African spectrum. However, this same uniqueness sometimes has its limits, as the linguistic part does not have a linguistic community that is linked to another language in Africa, unlike other communities that do not have to resort to a Western language to communicate with their peers.


It is true that this isolation is gradually being broken, as science has found a solution whereby many descendants of the Bubi people who were taken far from the land of their ancestors to the continents of Europe and America are recovering their identity. And, in the case of the Bubi, every day there is more scientific evidence identifying many cases related to the Bubi people, which means that there is hope that the Bubi language and culture, and their cultural resistance, may not be in vain, as many of these children are already learning the language and its cultural expressions.

This does not mean that the Bubi culture and language, as human heritage, do not need protection, empathy, and transmission, first by their speakers by nature so that new generations receive the legacy of their ancestors, learn and transmit their mother tongue and culture, but  the departments of cultural and educational power, their moral contribution to the protection of this human heritage is very important and necessary.

Etyotv.com is a modest tool that, taking advantage of the opportunities offered by new technologies, contributes its grain of sand to this cultural resistance, creating content that can be used by anyone who wants to be part of this spirit of solidarity in this cultural resistance, so that this bad dream never comes true and the Bubi language never disappears from the face of the earth.

December 2025

IT'S WORTH DREAMING

With each passing day, the range of content in this cultural information adventure expands.

Since this seed of communication was sown, despite adversity, this dream remains alive, convinced that there is no hopeful future without hard work. The United Kingdom is our last stop of the year with a personality from the world of literature, theater, and cinema.

In one way or another, we can say that we are fortunate because every month we try to bring our commitment to the homes of our readers. We recognize the difficulties of publishing an edition every month to continue growing because it is not easy. 

Our editorial line is well defined: culture and more culture. We would like to thank all these personalities who have offered us their knowledge to fill the pages of our and your magazine. And, in a special way, to our readers, thank you for allowing us to take a few minutes of your time to take a look at our magazine on your phone or computer and browse our social networks and platforms to find out about our work. HAPPY HOLIDAYS!

Interviews

January 2025

Hello Rody

How are you doing?

I'm fine and thank you.

Thank you for accepting the invitation of Ë Kottò magazine and welcome to our editorial office.

It's a pleasure for the magazine to make the first interview to a professional of the DJ world.

Thank you! Allow me to congratulate you for the commendable journalistic work you do, putting in value the “Bubi Culture” and the focus on its members who are all the children of the Bubi people.

I am proud to be part of the project sharing some aspects and ins and outs of my world as a professional DJ.

1. ¿Who is DJ Rody?

My name is Gabriel Choni Riquito, a native of (Eria a Bola) - Rebola belonging to the province of Bioko - North and the city of Malabo, capital of the Republic of Equatorial Guinea, in 1991 I discovered the hip-hop group (Naughty by Nature) some real players who swept with his song (OPP).  I started listening to hip-hop and I got into the world of rap and rhymes.

 
In 1994 I traveled to the Kingdom of Spain, taking up residence in (BARCELONA), I trained as a sound technician and professional dj.  A passionate music lover, who as a child could only dance and when I had the opportunity to acquire the knowledge concerning the development of this magic, I did not hesitate for a second.  I dedicated time, effort and money to assimilate musical knowledge (rhythms, different styles and measures). That in turn accompanied with hours of practice at home in order to achieve the technique and skill in the matching of beats, accompaniment and equalization. The desire to mix songs one after another without stopping, burns through my veins.

In 1995 - I specialized in Afro-American rhythms (R&B, FUNK, HIP-HOP, DANCEHALL, SOUL, JAZZ, RAGGA and REGGAE) which led me to the trendiest clubs (DISCO SOWETO, c / Socrates 68 (Bcn) - JAMBOREE, Plaza Reial 16-17 (Bcn), year after year new places arise and with their corresponding invitation to event: ZOO CLUB (Bcn) - Fashion disco underground ,(Bcn) - PALACIO DE LA SALSA - (Bcn) - Mirror ,sabadell - ( GURU , paterna - VALENCIA) - STEP , Mollet - DANCE PLACE, puerto Olímpico TGN , (SAMET VILLE - (vlc)) - DISCO MBIANS - (VLC) - NEW BELL, (Vlc), DISCOTECA BANTU ...ETC.

2008. began my journey through the rhythms of my roots, (African) and I entered fully with those who reigned and the predominant was the (Coupe Decale, Mapouka) together with Makossa, Ndombolo, Soukous, zouk, kizomba, reggae, incorporating a touch of African-American music. Always with the challenge that my audience enjoys it to the fullest.   The track wants Beats that make them vibrate SONGS THAT REMEMBER ... (THE KNOWN BIS MI DAT SING ).   The dancefloor is always in charge.

 

With 30 years of experience mixing different rhythms in the Discotheques, PARTY HALLS, trendy pubs of the moment I CAN SAY THAT DJRODY IS A PROFESSIONAL who loves his job and always tries to make the public enjoy.

2. How many rhythms of music do you offer to the public in your work?

In African Sessions which are very demanding between 16 and 17:

- Afrobeat - highlife - soukouss - Hip -hop - Reggaeton

- Amapiano - Ragga - zouk - Dancehall - Pop

- coupe decale - Makossa - kizomba - Folklore - Reggae                                                                                            - - Afrotrap - Ndombolo - R&b - Kuduro  

                                                                                    

 in sessions of Afro-American music between 10 and 14:

- R&b - Dancehall - Slow   

- Hip -hop - funky - Afrobeat

- Rap - G-funk - Reggae

- Soul - Soca - Disco         

- Ragga - Trap

I follow the wheel and I always try to mix the prevailing styles in the line of each event and add my personal touch, which is the hallmark of my identity.

Always the requests or suggestions of my beloved public that I incorporate to my playlist, in private I EQUAL THE RHYTHM for its later MASH -UP - O - mix.

My function as a professional dj, is to select the best songs for each moment of my event, to observe the audience, to match the BEATS (squaring times), to mix and to transmit energy when it plays and to know how to lower it when it corresponds.

 3. Can you list 1 to 3 songs that when you release them no one sits still?

1 - Espoir 2000 - Serie C

2 - Prince  Eyango  - You Must  Calculer

3 - Koffi Olomide - Loi

4. What genre of music do people like the most when you release dance music?

The truth is that the public follows the trends and at this moment the ¨Afrobeat ¨ is sweeping the globe. 

5. What is your best universal DJ?

DJ KOOL HERC; born Clive Campbell (Kingston, Jamaica, April 16, 1955).

He is an American dj known as the ( Father of HIP-HOP ) in the 70s.

His innovation and experimentation created the model of hip-hop and laid the foundation for future artists and DJ 'S to build on .

Genre : Hip-hop / Rap

 6. Any African DJ that inspires you?

DJ JUDEX - He is an Afro-International DJ/VJ and Producer of Cameroonian origin living in Germany.

 

What I value most about him , is the versatility and not putting boundaries in their selections of African Music . Always choosing new tracks , trends , hits from all African corners especially . Making some fantastic audio / o / video mixtapes and then publishing them by networks for the enjoyment of all. It is not easy to know all the trends of Afro variants , then combine so many rhythms requires , skill , technique time and dedication .  He is a crack.

7. Of all the various invitations to festivities that you receive, which one do you perceive people with the most joy, happiness when you release music for dancing, etc.?

The truth, I've spent years in the nightclubs both afternoon, evening and after hour. It's amazing to see so many people gathered on a track and moving with the rhythms that I selected for them ... wow really is impressive. Without forgetting: weddings, communions, baptisms, birthdays and anniversaries. Because the guests, family and friends come to the events to accompany, give warmth and encourage the party of their loved ones. even suggest songs that I gladly add to my repertoire.

 8. In your work repertoire, how often do you make the public dance to Bubi songs in particular and Equatorial Guinea songs in general?

As I said before, to the question who is DJ RODY, I am Bubi from Rebola and with the firm conviction that culture is our reason for being.  It is the job of all of us to promote it as much as possible, thus avoiding oblivion and loss of interest for the new generations.

I make them dance 8 to 10 bubis songs in the discotheques more for time than anything else.

If we meet in particular events, depending on the host I can put 15 or more.

Regarding music from Equatorial Guinea, from 25 to 30 songs in discos and more than 40 in private parties because I have more time and always depending on the event of Equatorial Guineans.

Generally they accept our rhythms very well, as long as I don't overdue it.

9. What African music do people like to dance to the most?

REMA - OZEBA , the beat gets you out of any armchair and Rema rhymes as only he knows , the guy sings as he wants , plays with the voices , raps you ... ... ....he is a phenomenon .

10. Tell us about a dream you would like to fulfill as a DJ?

To be able to organize a 3-day festival in Malabo, with different workshops focused on the culture of music, HIP HOP, AFROBEAT, R & B, DANCE, PAINTING.

 

Collaborate in the growth of the new generations since they are our legacy.

 

I take this opportunity to congratulate the Multicultural Platform K-TUE of Rebola, the Socio Cultural Association EVOVE / EBOBE and all the children of the Bubi people who contribute their bit, helping to preserve and give visibility to our cultural identity.  This work is extremely important for the development and growth of the Bubi / Boobe people.

Thank you for accepting Ë Kottò Magazine's invitation. Do you have anything else to tell our readers?

The truth is that the world of DJing is great, you meet many people in the industry and you earn a lot of money.

Just ask parents, aunts, uncles, grandparents, siblings and relatives in general; all that child that you see that you like music and shows interest help him.  By directing his steps in the right direction so that he has the necessary time to see what attracts him and so that he can focus and assimilate the concepts and train to acquire the required skill...

Gracias por compartir con nosotros. ¿Hay algo más que le gustaría decir a los lectores de la revista E Kotto?

Si, quisiera dar las gracias a Kottò por darme la oportunidad de hablar de la lengua y la cultura que nos hacen únicos como pueblo, pero también a todas las otras plataformas que trabajan hacia la misma dirección por la cultura y la lengua.

Me gustaría invitar a los lectores de Ë Kottò que sepan hablar bubi (ya sea mucho o poco) a que se sumen a esas iniciativas, tanto en la isla como en la diáspora.

Hay muchas maneras de aportar su granito de arena. Por ejemplo, podrían empezar por los niños dentro de vuestros círculos familiares. Si están en Bioko, podrían ir a dar clases en los poblados, en los Centros culturales o en su barrio y los que estén en la diáspora se podrían acercar a las diferentes personas o plataformas que luchan por mantener vivo nuestro patrimonio lingüístico y cultural. También les invito a que tomen conciencia de que ese trabajo se puede hacer a diario empezando por cosas muy sencillas como enseñar a saludar y a agradecer.  Terminaré compartiendo con vosotros la letra de la cuña de Pulóo que dice: “Pulóo tö töwa’e ë böbé, ë böbé ë pale o ribela” (Ven, hablemos bubi, que el bubi no desaparezca) y recordando una vez más que el trabajo es de todos TÖ TYI BIKÉ TUE SÓLALE. (No somos muchos, seamos solidarios).

Interviews

February 2025

Hello Kenny

How are you?

Good, thank you.

Thank you for accepting the invitation of Ë Kottò magazine.

1. Your new song 'Batobiera' has not been heard yet, what can you tell us about this song? What message do you want to convey with it?

1. a) I can only say that it is a style of music that until now I had not worked, I had done different styles and musical genres but with Batôbiera I could experience for the first time the katyá😊 style. b) The intention of this song is not only to convey a message, the real intention is to make you feel the pride of what you really are, your identity, because it is useless to tell me that you are bubi and that deep down you don't feel that pride.

2.         You are an artist who has made hip hop in Bubi language, how do you think this genre can help to preserve and spread Bubi culture?

I consider hip hip as an educating genre, because with it is easy to capture the attention of the public when you come with a real message, and when you have that power you are able to change many things.

3. How do you see the future of Bubi language music? Do you think there are more artists interested in singing in Bubi nowadays?

a) the truth is that I see it a bit cloudy, not very promising. b) less and less, with social networks now everyone wants to sing what everyone understands, forgetting where they are from and that music depends not only on the message but also on the rhythm and that when you make music the first thing you have to represent is your culture and your roots.

4.         We know that you visited the Batoipokko House of Culture and worked with the children, what was that experience like for you and what impact do you think it had on them?

a) The experience was really good, it was something that I would have liked to happen in my childhood. b) I believe that somehow or other a spark has arisen inside these kids and I think that very soon the signs will be seen.

5. What are your plans for the future in terms of music? Do you plan to release an album or collaborate with other artists?

a) My only plan in this regard is to keep making music, and to make bubi music so well liked that future generations will join me in doing the same. b) I have always wanted to work on a solo album but circumstances have not been easy, and of course I would like to work with other artists.

6. Who are the artists that have influenced you the most when it comes to singing and composing your music?

Santafe velozki, Mr Eazi, Sarkodie and others.

7.         The Ebobe-Evove event is a cultural reference for the Bubi community. What does this event mean to you and how do you think it contributes to Bubi music and identity?

Apart from being an event to preserve our language and culture it also helps to raise and hunt talents, thanks to this event many bubi artists lost the shame of singing and making music in Bubi.... There is no better place to feel Bubi than in this event😁.

8.         Apart from hip hop, are you interested in exploring other musical genres in the Bubi language?

I'm now with Afrobeat but I would also like to try Zouk, kisomba, etc.

9. What do you think about the support that artists who sing in Bubi receive, do you think there is enough visibility for them?

The truth is that there is no support, from my point of view I think and believe that the bubi artist has always been worth by himself, and as alone you can not get almost nothing, very few managed to get there, and of course, we are less and less.

10.       If you could collaborate with any artist, who would you like to collaborate with and why?

Well, the truth is that I would not know how to decide😁.

Thank you for accepting the invitation of Ë Kottò Magazine. Do you have anything else to tell? And what do you recommend to the readers of Ë Kottò Magazine ?

Not so much for now.
Since I'm not yet aware of how far it could all go, but it's always nice to know that somewhere someone enjoys your work and supports it, it's much appreciated.

 

To the readers of Ë Kottò Magazine, I recommend to be alert and trust in the contents offered by the magazine...

Yes, Ekottomagazine is managing to raise the hopes of kids who used to make music maybe just for fun in moments of leisure, to think that music can be made in other dimensions, it's very promising.

Interviews

March 2025

REBOLA

AQUÍ EMPENZÓ TODO

Fue bonito soñar 

BATETE

En nuestros corazones

PHOTO-2024-01-18-15-12-37 6.jpg

BASUPÚ

   Siempre estarás presente 

BASAKATO SF

Sonó el Bötutú

MOKA

 Los Reyes bailaron

BOSOSO

El canto de la esperanza sonó

BELEBÚ

Movio rios y montes

BÁTÖIPÖKKÓ

Ni la covid pudo con la ilusión

BOCORICHO

Fue la marca

BARIOBÉ

La marea amarilla 

Imagenes fuente: redes sociales

Interviews

April 2025

Hello Niko, how are you?

Well, thank God.

Thank you for accepting the invitation of Ë Kottò magazine and welcome to our editorial staff.

I hope you are also well and thank you for having me on this Ë Kottò platform.

1. Who is Niko Rimas?

Niko Rimas is my name. It's my stage name.

2. What memories do you have of your first time on stage with the group T.A.7 in Tope?

I remember that it was a special day for me. I also remember that I was the one who sang the chorus of the music, I will never forget it.

3.  Despite not succeeding with T.A.7, what motivated you to continue in music?

What motivated me the most were other artists like Yhunpue, Dyones and others. Many told me not to quit, because I have talent. That's why I don't get discouraged.

4. Did you ever consider quitting music at that time?

There was no way I could quit music. Even if I didn't achieve my dreams, I had hope.

5. Your first street performance was with “Eripelo Ra a Boho” at Chatina, Chareti and Chanela's first communion. Did you imagine the impact that song would have?

I could imagine the impact. In the streets of Baney it seemed like a dream.

6. How did your career change after winning Singer of the Year in 2020?

My career really changed because I focused more on music. I won a lot of prizes, like a professional microphone, a computer, an honorary invitation, music budget and more.

7. You said you never liked being in a band, why did you choose the name “Niko Rimas, the lone wolf”?

Honestly, in music I don't tolerate the fun and games. That's why I decided to be alone. Doing my own projects doesn't mean that I don't have friends. I also accept collaborations, but I've never liked groups.

8. What did it mean to you to release your album LA VIDA in 2021?

That album La Vida meant a lot to me. The album was to advise the world, especially with the song Na Di Yool.

9.  O Botebari was the most successful song on your album, what do you think made it connect so much with the public?

I don't know what to say with that music, because honestly that was the reason why I won the public over.

10. You mentioned that artists like Metrico, El Leperado, Shattayale and Kuami were your influences. How have they impacted your musical style?

First, Kuami impacted me with the Ángela theme, which even made me more talented.

Shatta Wale impacted me with his Tanki video. I liked El Esperado because of how he rapped.

I thought that if he mixed those three influences and managed to master his vocals, he would be an unstoppable singer.

11. You have performed in hotels, bars, street plazas and parties among friends. What was the most special performance for you and why?

The most special experience was in Hotel Anda China, together with Mag Miguel Shug Company.

It was a wedding, and it was special because I won more audience, money, and I was the best of the night in the environment.

12. What advice would you give to young people who dream of making music?

The advice I can give to all those who want to be singers is to never get discouraged. You also have to know what you have inside you and trust yourself.

13. What are your next projects and can we expect new music soon?

Honestly, I'm making a five-song album along with music videos. It will take me a long time, like nine months, but it will be the best music.

14. During 2024, the song together with Mamita No puedo. Could you explain the origin of that song?

I honestly didn't enjoy that music because of personal problems. But the song is mine; it is the music that made me known in other countries like Spain.At the moment, it is the best of my career, because of the public.

15. What do you think are the keys to the success of the song “No puedo”?

The keys were that I love her, but she is a minor. Also, the part that says “I'll climb your palm tree and I'll crawl on the road”. Those are the verses where the audience gets the most emotional.

Thank you for accepting Ë Kottò Magazine's invitation. Do you have anything else to tell our readers?

I have nothing more to say. Thank you for everything.

Interviews

May 2025

Apóstol Cefas (rapper):

1. What inspired you to write the lyrics of Batobiera and what message did you want to convey?

What inspired me was the lack of Bubi speech in our society today, and the message to convey is to grab the habit of speaking our language which is the one that identifies us to other ethnic groups.

2. As a young artist, how do you perceive your responsibility in the preservation of the Bubi language?

Well, my responsibility as a young artist is to fulfill my obligations which are to speak and shout Bubi on instruments and in any place for my environment to feel my existence.

3. What was the creative process between you and Kenny Jumpue when structuring the song?

Well, the process was very general and that was given thanks to the mutual understanding that dwells between the two.

4. What difficulties did you encounter during production and how did you overcome them?

The only difficulty I had with him was the time factor and the only way to overcome it was to understand him and submit to his time.

5. What does it mean to you that this project becomes the beginning of a cultural platform?

This project for me means what I am myself because to speak of the Bubi language is to speak of my own existence because I would not dare to call the creator a fool by calling me Bubi by name and as for speaking it to God I blame him for not being able to speak it. And for me it is not the beginning of a cultural platform, but a cultural platform that has existed since long ago that needs resistant agents in order to prevail.

Kenny Jhumpue (singer and performer):

1. How was your vocal experience combining contemporary melodies with a deep cultural message?

It was incredible, the truth is something I've always wanted to combine the usual with something that I know could impact all ages, especially the older ones.

2. How did it feel to perform a song framed around the revitalization of the Bubi language?

I felt powerful because with that song and those lyrics I know I will get the audience's attention, and the message is key. It's important to always be proud of who you are no matter where you are.

3. What did your personal vocal style contribute to Batobiera's message?

My style brings rhythm and strength in the sense of wanting to preserve our language and culture.

4. What was your favorite part of shooting the video clip in Batoipokko?

In the field scene, where I'm in the center and the dancers surrounding me dancing, that was incredible. 

5. What message do you want to leave to other young artists about defending their mother tongue?

That they are not ashamed of who they are at any time, that through their words and deeds they can identify themselves because it is the only way that our future generations can be guided.

DJ Carrlesh (music producer):

1. What did you seek to convey with the Batobiera instrumental?

I try to transmit the best of me, trying to make the difference between other instrumentals that I already listened to at the level of traditional music.

2. How did you balance modern elements with respect for the traditional essence of the message?

I balanced them keeping them at a normal volume, in order to avoid a lot of noise between them so that at least the instrumental makes some sense.

3. What was the most complex technical challenge in the production of the song?

At the moment of analyzing and exporting the music...since it is usually tried to leave the voices at a normal level on the same instrumental so that they do not get so low that they get lost between them

4. What was it like to work as a team with DJ La Jota to define the sound atmosphere of the project?

From my side it was very great, since he respected all my points of view and listened to me from the beginning of the project to the end, in order to achieve a good team work.

5. Do you think urban music is a powerful tool for cultural projects like this one?

Yes, because music is really therapy and depending on the message you can get something useful that will serve you for life.

DJ La Jota (productor musical):

1. What motivated you to get involved in a project with such a strong cultural dimension as Batobiera?

It was the message conveyed by the music, to motivate young people to speak bubi.

2. What production elements do you consider fundamental to achieving a song that is both attractive and meaningful?

For a song like Batobiera, essential elements such as the bell known as the "Elebö", traditional percussions and more...!!!!!

3. How was your collaboration with DJ Carless and what did you learn from the process?

Then it was very easy!!!! We have been collaborating on projects for a long time...but in this batobiera project I learned that in production, more is less and less is more (+ is - and - is +). In short, it's good to be simple in productions like that....

4. How important is it to you that the whole video clip team is composed of young people?

The importance of attracting, motivating, attracting the attention of other young people, that the message of the "batobiera" music reaches them... which is the speech of our mother tongue Bubi.

5. What do you think is the next step needed to continue spreading Bubi through music?

I think we should continue to make more music, because it is something that almost all of us like; especially the young people, to increase activities, based on the Bubi mother tongue.

 Javier Baita Banch (cultural manager):

1. What motivated you to select young dancers for the video?

When I shared with the group members the idea of participating in a video clip, they were happy and liked the idea, in fact I didn't have to select because everyone who was available participated in the video. In fact, I even invited a group to participate, and they enjoyed the plan.

2. How was the preparation and rehearsal process with the dancers before filming?

Nothing complicated. The dancers enjoyed every day of the rehearsals; dancing is part of their daily life. And they always enjoy themselves when they dance.

3. What challenges did they face during the filming?

Since it was the first time that the group participated in a video of this caliber, the repetition of the dance without rest, the traditional dance desharás the body and needs a lot of rest, had only one day to shoot and that the dancers had no time to rest had the body worn out by the effort.

4. With so much energy and youthful talent, are you hopeful that the message of Batóbiera will reach young people?

The message of this music is already being practiced in many villages of the island, with the music I think it will reach the young public and will not seem a novelty but will increase the desire to make Bubi culture and enjoy the Bubi culture.

5. Could you give us a brief profile of the dancers?

The dancers were teenage girls and young people, from HIJAS DE BISILE we fight to keep the Bubi dance and in fact we are working more with the youngest of the house what we bet that if they manage to dance traditionally Bubi dance we will have dance for a while.

Interviews

June 2025

Hello Böitaari kawele?
Nne lèllè, potóo potóo.
Thank you for agreeing to another interview for Ekottomagazine readers.

1. Böitaari, tell us a little about the Bilëbbó Fusión project.

Bilëbbó Fusión is not just a record label. It is a space for artistic autonomy and a platform from which I can create freely, without having to compromise my vision. I conceived it as a home for the sound fusions that define me: a dialogue between my African roots—especially the Bubi culture, which is an essential part of my identity—and the musical aesthetics I grew up with, such as Latin music and different Mediterranean styles, which today allow me to tell stories in multiple languages.


Through the label, I develop projects that explore not only sound, but also the visual and conceptual, with a strong influence from Afro-descendant traditions and sounds from the global south that resonate deeply in my artistic expression. It is at this intersection between the personal and the learned that Bilëbbó Fusión flourishes.

2. Is the Bilëbbó Fusión label exclusively for Böitaari's productions, or is it open to other productions by different artists from the world of music?

It is not uncommon for artists, even major international figures, to found labels to release their own music with greater freedom. But that is not our case. Bilëbbó Fusión is a young project—it is not yet a year old—and was born with a clear business vision from the outset. Its first phase focuses on structuring my artistic career, not as a one-off solution, but as the starting point for a strategy designed in stages, built on my experience as an artist and my training in management and marketing.


This is not about rushing or adding names by inertia. Bilëbbó Fusión does not seek to grow quickly, but to grow well. It has a defined cultural identity and a projection that goes beyond music, also encompassing audiovisual, entertainment, and education. Incorporating other artists from the world of African, Latin, and Mediterranean music is a natural step in that process, but only when the label is ready to support them with the same seriousness with which we have been developing this first phase and their identities fit with ours. We are committed to a coherent and lasting construction, not to hasty exposure.

3. From Rebeca to Böitaari, is there any difference on a professional level?

Rebeca was the beginning: the voice that began to form at a very young age, with an artistic sensibility that grew at the same pace as her ambition. Over time, that same Rebeca grew, becoming more professional and also taking on the role of strategist and entrepreneur: a woman who not only creates, but also builds. Today, that evolution is expressed in two complementary dimensions: Böitaari, as an artistic identity, represents the creative, expressive, and visionary force of the project; and Rebeca Ango Bueriberi, as founder and CEO of Bilëbbó Fusión, is the one who sustains the entire structure from a strategic and business perspective.


This is not separation, but a conscious duality. Böitaari would not exist with this strength without the structure that Rebeca sustains, and Rebeca would have no meaning as a manager if she were not at the service of a real artistic vision. As an artist and as an entrepreneur, I am on two sides of the same project: one creates, the other leads. And both are clear that this is not an experiment: it is a cultural brand under construction.

4.    Looking at your musical career, there is almost no genre you haven't explored. With so many experiences, has there been any genre that you have imagined as your possible musical hallmark?

I don't believe in the idea of having to define yourself through a single genre. In my case, my hallmark is precisely fusion: how I connect different musical aesthetics to construct a coherent emotional narrative. It's not about exploring aimlessly but about having a clear direction. Those who follow my work often recognize this mixture as a characteristic feature of my approach.

5. How is your learning of the Bubi mother tongue going? We know that you are working hard to achieve your goal.

Bubi is part of my identity and is present both in my art and in my daily life. My mother and music have been my best teachers, and I am flattered that many people often write to me on social media to ask about meanings, translations, or pronunciations. But beyond the individual, I firmly believe that we need more consistent learning spaces where our mother tongue can be passed on continuously between generations. That is why I encourage our cultural associations, our elders, and the younger generations to keep this collective interest alive. Because a language is strengthened when it is taught with love, shared with pride, and lived in community—not when it is measured from a place of judgment based on each person's level of fluency.

6. Böitaari, a curiosity:
Have you given up painting, or are you perhaps preparing a surprise for a comeback in the not-too-distant future, presenting new works at an art fair?

No, I haven't given up painting. It continues to be a fundamental part of my creative universe and is fully integrated into my current work. Shortly before the pandemic, I began training in digital painting and have applied that knowledge directly to my musical work: the cover and back cover of my previous EP “SENTIRES” were created by me, as were several visual elements that we share on the label's Instagram. Painting hasn't disappeared; it has simply taken on new forms within my artistic language.

7. The Ekottomagazine.com team has listened to your new work, and we think it's extraordinary. First of all, our congratulations and best wishes. After the acoustic presentation on social media, do you have any plans for another live performance in the near future, perhaps with a band?

Thank you very much for your kind words. I'm glad to know that people connect with my work.


Live performances are part of my artistic vision, but they’re not something I want to tackle in any old way. I aspire to offer a complete stage experience: with a band, a coherent visual proposal, and a solid team behind me.


In the meantime, the label is developing STAARI SESSIONS, an audiovisual project that features pre-recorded live performances in carefully chosen locations. This formula allows me to reinterpret the repertoire with creative freedom and offer an intimate and carefully crafted experience.


Live performances in front of an audience will undoubtedly come, but they will do so when the necessary conditions are in place to do so with the level of professionalism that my artistic proposal and, above all, the audience deserve.

8. In an interview you gave a couple of years ago in Ekottò, you shared an interesting reflection: that it is not enough to produce music, but that it is essential to know how to manage the commercial side of the works that an artist creates. Based on your experience and with the rise of today's digital environment, do you have any other recommendations for emerging artists?

If I could give you one piece of advice from experience, it would be this: don't obsess over immediate visibility. Build with patience, vision, and purpose. Art is also a legacy.

9. Almost all music distribution and marketing platforms are Western. Don't you think it's time to have digital platforms dedicated exclusively to African music?

The solution is not to create separate platforms based on origin, but to transform existing structures from within. Proposing exclusive spaces for African music would be to segregate it, not promote it. Furthermore, genres such as Afrobeat are currently among the most listened to globally, precisely on those Western platforms that supposedly ignore us.


In 2025, it can no longer be said that African music is made and consumed only by Africans. The international boom—not only of Afrobeat, but also of Amapiano, Afro-Francophone music, Kizomba, and even Moroccan Chaabi—proves this. These are genres already performed by African-American artists such as Beyoncé, Chris Brown, Drake, and Travis Scott; Latinos such as Beéle, Rauw Alejandro, Ozuna, Bad Bunny, J Balvin, and Greeicy; Spanish gypsies such as Moncho Chavea, Liderj, Negra, Angeliyo el Blanco, Lucía Fernanda, Luis Cortés, and Alba Moreno; and musicians from the Balkans, India, and South Korea who are constantly appearing on social media.


To say that African music is being ignored is to ignore reality: the audiences of these non-African artists have already been incorporated into the original African audience. In fact, these artists are increasingly seeking to collaborate with African musicians to open up markets in Africa and its diaspora. This proves that our music does not need isolation to shine, it needs equitable conditions, fair access, and its own narrative within the spaces where the world already moves. It is not about building islands but about reclaiming territory.

10. Given what we have seen, Böitaari has accumulated a talent worthy of praise. We also know that you never stop working... What do you have in store for us in your agenda?

Thank you very much for those generous words. The truth is that I never stop—not only in music, but also in parallel projects that dialogue with my artistic universe from other angles.


I have several releases planned, but I am also developing an educational and cultural project that has been in the works for some time and will see the light of day very soon. It will be a space to explore the richness of our music and culture from a critical, creative, and accessible perspective.


Of course, I will continue to share my music with the same commitment as always, but I am excited to open new doors to connect with the public through knowledge and reflection as well. Beautiful things are coming.

11. How do you perceive the evolution of Afro-diasporic music on the international scene? Do you think its real diversity is being recognized beyond stereotypes?

I think that, although there is still a lot to be done, we are living in a key moment. More and more Afro-diasporic voices are claiming space from their authenticity, without needing to fit into imposed molds.


The real diversity of our music is beginning to be perceived not only as cultural richness, but also as aesthetic innovation. And that is a paradigm shift. It is not just about visibility, but about narrative power: we are telling our own stories, with our own codes.

12. In an increasingly visual world, how important are aesthetics in your music videos and live performances?

For me, aesthetics is not secondary: it's part of the language. Both in my visuals and on stage, I seek to build universes that extend what the music is already saying.


Every music video, every outfit, every frame has a purpose. It's not just about looking good but about telling a story beyond the sound. In a world where everything enters through the eyes first, I believe that visual coherence is key to getting the message across.

13. We know that you network with other artists. Is there an international collaboration that you dream of doing one day?

I'm interested in collaborating with people who understand music as a living language between cultures. I'm not motivated by accumulating names, but by creating authentic connections that amplify what both parties represent.


I'm currently working with a Venezuelan musician and producer based in the United States and collaborating on a cultural and historical initiative produced and directed by a Nigerian businesswoman for the African diaspora in Brazil. These synergies excite me because they arise from the community, from reality.


I don't usually think of collaborations as a list of dream names, but I am excited to cross paths with artists, producers, and entrepreneurs from regions related to my Afro-Atlantic and Mediterranean proposal.

14. If you had to give advice to young artists from the diaspora who are just starting out, what would it be?

Don't try to rush visibility or justify your artistic path. Perseverance, consistency, and love for what you do will do more for you than any external validation.

Thank you for accepting Ë Kottò Magazine's invitation. Do you have anything else to share with our readers?

Thank you for the opportunity and thank you to everyone who has read this interview with an open heart.


I am thrilled to share that my latest EP, REBECA: Años Después, is receiving a very special reception. The song “Ohoéa – Katyá por Bulerías” has recently gone viral recently on TikTok and Instagram, and that genuine affection from the public has touched me deeply.


This project is very meaningful to me: a free and conscious reinterpretation of my first musical work, from the voice and artistic vision that I have built over time. Returning to these songs was not just an exercise in nostalgia, but an act of creative recovery, of reconciliation with my past and affirmation of who I am today.


Thank you for being here, for listening, for feeling with me. This is just the beginning.

Interviews

July 2025

Abóbë Cultural Institute: Kawele – kaluele
Tuë lèlè, Tuë Tö’ú.

1. Ekotto Magazine was there, experienced, and enjoyed the birth of a new sociocultural event in New York:

Bubi Family Day, June 21, 2025.

How satisfied was the Abóbë Cultural Institute as the organizing entity?

We were very satisfied with the people that chose to go on the journey with us. It’s shows that we are on the right path.  

2. Once the Bubi community—both in general and, in particular, those residing in the United States—became aware of the presence of an institution that promotes Bubi cultural identity:
What is the most urgent project that the Abóbë Cultural Institute considers necessary to undertake for the benefit of the community?

The most urgent projects will facilitate cultural awareness – reminding people of who they are, where they come from and what it means to be Öbóbë (Bubi)

3. In one of the emotional speeches given by the secretary of the Abóbë Cultural Institute during the first Bubi Family Day event—words that drew applause from the audience—the following was heard:
“Today begins what will have a long life.”
Given the rapid and spectacular progress in learning the art of traditional Bubi dance, will we soon see a Bubi dance group performing on various stages across the United States?

Our Secretary has made it her duty to show up in our cultural attire at various African festivals to showcase what’s to come in the future. She believes it is important for people to have a visual of who we are. We are under represented throughout various African events But a change will come! 
Our teacher Vitus Kake has given us the tools so that we can showcase our talents with or without her presence sooo…..
ËË!!!!!!!!!!!!!!!!!! 
Coming Soon, Stay Tuned

4. What challenges did the Abóbë Cultural Institute face in organizing this first Bubi Family Day, and how did they overcome them?

 Normal challenges, foreseeable and unforeseeable that coming with planning an event of this magnitude and the 1st of it’s kind. We overcame them by staying on task staying dedicated to the cause. If we took a step back then the ancestors pushed us forward. One goal one mission to Unite our people at a cultural event in NYC.

5. What role did the young people of the Bubi community play in the preparation and execution of the event?

Marketing and promotion by our youth ambassador. Eyonna 
Also some of the conversation with various youth community members.

6. How do these types of events contribute to strengthening the ties between the Bubi diaspora in the United States and the community residing in Bioko?

It showed that we are strong no matter the location, that we must be proud and work together, it shows collective unity and our culture on a worldwide platform.  It shows we care about each other in learning about our culture collectively.

7. What strategies will the Abóbë Cultural Institute use to ensure the annual continuity of Bubi Family Day and its expansion to other cities in the United States?

ACI believes it would be beneficial to work with our sister organizations to increase social activism. We believe we have enough people from various cities, states and countries that we came make things happen. If you would like the event to come to your city make yourself available to lead the charge. Tuë Rihuèe! SERIOUS & COMMITTED able bodies must participate in order to have successful upcoming events. We are promoting membership of our organization to plan events throughout the US and beyond.

8. How do you plan to include the Bubi language and other cultural elements (such as cuisine, clothing, or spirituality) in future editions of the event?

Use this event as a template to what we will do in the future with improvements where required. We would like to use more of our language in our presentations. More food, more clothing/ art, more spiritual discussion.  Stronger cultural elements.

9. Does the Abóbë Cultural Institute plan to develop cultural or educational projects directly on the island of Bioko in collaboration with associations such as Evove?

EE!!!!!!!!!!!!!!!!!!!!! Already in the works

10. We know that music is a powerful cultural expression. Are there plans to invite Bubi artists—both from Bioko and the diaspora—to future editions of Bubi Family Day?

EE!!!!!!!!!!!!!!!!!!!!!! Absolutely We have our eyes on a few artist for upcoming events. 

11. Is there a vision to make Bubi Family Day an international benchmark event, capable of bringing together Bubis from all over the world, beyond the United States?

The intention is to have Bubi people from ALL over to attend the event. This event  was never for  just us “rebirthed/reborn” Bubi people. This is a family roll call. 

12. In Bioko, many young Bubis do not show much interest in their language or cultural roots. What do you think might happen when they see people who were not born there proudly embracing the Bubi language and traditions?

We hope it inspires them, the goal is to ignite a fire deep within them. We want them to be proud of their culture the way we are. Our secretary was on the island advocating for our culture in February with people she met. Encouraging them to speak our language rather than in English and Spanish. It is imperative that we embrace our cultural identity. Culture and tradition are weaves into our DNA. We hope and pray that it catches on like wild fires.

13. What concrete actions is the Abóbë Cultural Institute considering to promote cultural exchange between the diaspora and the island, and to ensure that this awakening of identity has a lasting impact on both sides?

We have monthly family meetings open to any Batyö Abóbë. We have began a platform. A community ACI Rihuèe (family) chat where we discuss different layers of our culture ,ie, music, language, food, etc.  We also have built a foundation with some people from various part of Ëtúlá á Eri. We make sure we stay connected with our new found family. keeping the lines of communication open so that we can build a future together. We’ve translated a children’s book in Ëtyö and made sure the book was distributed to our community back home. One of our board member watched, learn and tasted our traditional meals. In preparation for her series of Lapa La Rihólè, stay tuned for the next sessions.

From EkottoMagazine.com, we would like to thank all the members of the Abóbë Cultural Institute for this powerful initiative, which adds a new sociocultural event to the calendar of our community identity:

BUBI FAMILY DAY.

Thank you for agreeing to our interview.
Is there anything else you would like to say to the readers of Ekottomagazine?

 

 We would like to leave the reader with this ….
Batyö Abóbë ba la tö’óla ëtyö(Bubi). 
Batyö Abóbë ba la batóbiera beri ié ëtyö.
Batyö Abóbë ba la bëlla ëtyö.
Batyö Abóbë ba la lapa böka’ó. 
Batyö Abóbë ba la bila katyá la sikoko. 

Ká bé úwe? 
…..Remember Who You ARE.  Never EVER be ashamed of who you are. Tu
ë Batyö Abóbë!!!

Interviews

August 2025

Kawele Big Isi El Blass?
Në lèlè.

1. What inspired you to embrace the world of music?

Since I was a child, music has always been a form of expression for me. I grew up surrounded by traditional rhythms and sounds that stirred deep emotions. What inspired me was seeing how a song can bring people together, heal hearts, or simply make them dance. I felt that I also had something to say through music, and that's why I decided to embrace it as part of my life.

2. Approximately how many songs have you written in your career as a composer?

I would say more than 15. But since I had no way of saving these songs when I started out, I don't have all of them now.

3. Tell us about your experience as a singer at the Ëbóbë-Ëvóvë, Bariobe 2024. How did you experience that moment?

My participation in the Ëbóbë-Ëvóvë in Bariobe 2024 was one of the most special experiences of my musical career. There I saw what the Bubi ethnic group could really do with their enriching culture. Singing in front of my people, sharing our roots and culture, was very exciting.
I remember how impatiently I waited for my turn to perform, and when I went on stage, I was amazed at how many people were there. Without a doubt, it motivated me to continue growing as an artist and to continue promoting the music of our land.

4. Was this your first time participating? If you had to rate the audience's satisfaction with your performance on a scale of 1 to 10, what score would you give it?

Yes.
I would give it a 5. The songs were very unfamiliar, but they liked the rhythm of the music. This made me understand that the most important thing is not to create, but to show the audience what you have created.

5. You are from Basakato SF, right? It is said to be a land of great musical talent. Do you think it's possible to maintain that legacy, considering that there are few singer-songwriters in the new generation?

Yes.
I do think it's possible to maintain this legacy, given that there are many young people like me who understand music. What we do need is motivation and guidance to channel this talent.

6. What do you consider to be your most emblematic song so far, and why?

Well, I would say there are two: Las Chicas Guapas and E BOBE.
But if I have to choose one, I would go with E BOBE because of the message it sends.

7. What challenges have you faced in your artistic career and how have you overcome them?

The biggest challenge is discouragement. When you go a long time without creating, everything cools down and it's hard to get back into the rhythm.
What motivated me to overcome discouragement were my fans who kept asking me when I would release my next music. And after stopping for almost six years, a cousin encouraged me to start singing again, and that's when I sang the music of E BOBE.

8. Which artists would you like to collaborate with in the future?

This is a very difficult question to answer because I would actually like to collaborate with all artists who have roots in Basakato, such as Seri Male, Mastho Ribocho, Piruchi Apo, Sita Richi, ETC... But if I had to choose one, I would prioritize Piruchi Apo because he has a supernatural voice.
And if I had to collaborate with a young artist, it would be Mac Miguel, as long as he agrees.

9. How do you balance your personal life with your music career?

It's not always easy, but I try to organize myself well. The key is to set priorities and devote time to both music and my personal life.
Since it's difficult to make a living from music in our country, when I'm not at work, I compose, and I take the opportunity to be with my family, rest, and recharge my batteries.

10. What message would you like to convey to young people who want to follow in your footsteps in the world of music?

To young people who want to follow in my footsteps in music, I encourage them to value our roots and not be afraid to mix the traditional with the modern. Music is not just about fame; it is a form of identity, expression, and struggle. I started from the simplest things, with effort and respect for culture. If you also have a message, a story, or an emotion to share, don't be silent: music can be your voice. Be consistent, be yourself, and don't give up.

Thank you for agreeing to our interview.
 

Interviews

September 2025

BARON YA BUK-LU
How are you doing?
Thank you for accepting Ekottomagazine's invitation.

1. Beyond your own successes, which artists or musical movements have been the biggest influence on your style, and how are they reflected in your current music?

Good morning from Madrid, Spain. First, I would like to thank you for the honor and respect you have shown me by choosing me and giving me this great opportunity to address my fans and our people, who are always ready to support us.

As for the question, my music has always been surrounded by a traditional environment. I have always liked the fusion between the traditional and the cutting edge. This is always reflected in my songs. I am a pioneer in Spain in fusing hip-hop with African music, with artists such as El Chojin, Frank T, Kultama, Miss Yuma, Naka B, Negro B, JotaMayúscula, etc. I have also worked with American jazz artists such as saxophonist Jacques Schwarz-Bart and Andrés Peña Olaegui, the founding guitarist of the legendary Spanish group of the 70s, among others. All of this is based on traditional music from Equatorial Guinea, such as ivangá, olong, mokom, ozila, etc.
 

2. How would you describe the evolution of your music over the years and what factors have influenced these changes in sound?

That's a bit of a complicated question. I simply believe that I have made the right choices. It hasn't been a bed of roses, but we're still here. I was born for difficult things. Lately, I've been returning to the past. That is, to my roots. I use very percussive bases and instruments and sounds that are as traditional as possible. We've always said that Africa is the future, and that future is already here. 

3. What challenges have you faced as a veteran musician in today's industry, and how do you stay inspired to keep creating?

Good question. I always knew that nothing was going to be handed to me on a silver platter. I had to be serious and work hard. In 1996, I had to create my own record label, Ngomoline Productions, and a year later, a cultural association, APCA (Association for the Promotion of African Culture), in order to advise and promote our products and projects. I have a recording studio and a cultural festival called Africanos en Leganés, which has been held five times despite the difficulties, but we're still going strong, while avoiding expecting miracles. 

4. Is there a recurring message or theme that Barón Ya Búk-Lu seeks to convey through his music, and how has that message changed over time?

My songs always carry messages of hope, peace, justice, equal rights, love, and the improvement of global systems and my home country of Equatorial Guinea in particular. If the world is doing well, we will all be doing well. There is a saying that goes: Evil always comes back. If you spit upwards, it will fall back on your face. 

5. Looking ahead, what projects or collaborations are you most excited about for the future, and are there any new sounds or styles you would like to explore?

I have already completed four songs for a project that I plan to launch at the end of this year. I have been fortunate to work with some unique artists. For example, I introduced an ancient instrument called the ngoma (traditional harp) played by rapper Jay Nvock, which is mainly used in Bwiti rituals. This instrument had been banned in Central Africa for centuries by the colonists. I also featured the sound of the tama played by percussionist Doudou Ngom. They are great and excellent artists. Lately, I've been more focused on sounds. My style has been well defined for a long time.

6. At Ekottomagazine.com, we can confirm that you were born to be a tireless worker, but where do you find the time and energy to build up such extraordinary cultural knowledge?

Thank you for the question. An artist should not wait to be called upon; you can always find or seek out moments of solitude to think. I am a person who is not afraid of solitude or silence. On the contrary, it inspires me. I try to read, and sometimes the lyrics of songs can inspire you with their content, and I use them to write stories, scripts, and novels. I have already published eight books, including an Anthology of the Music of Equatorial Guinea, published in 2021. It took me 16 years to write. And a new edition was just published at the beginning of September 2025.

If you look closely, you can always find time instead of going to so many bars and clubs, which isn't bad for the body, but not always. Ha, ha, ha!
 

7. Could you tell us, in a few words, about the two editions of the Anthology of Equatorial Guinea Music?

The first Anthology, as I mentioned earlier, took 16 years to complete, from 2006 to 2021. The idea came about during a conversation with Mr. Leandro Mbomio, former Minister of Culture and sculptor, minutes before one of my concerts at the Spanish Cultural Center in Bata.

The second edition, published recently, includes many new contributions from artists who did not have the opportunity to appear in the first edition.
 

8. Have you thought about bringing these two magnificent works to the big screen through a film or documentary?

It would be great, but we all know the problems that come with that. I hope that one day a production company will come along and help us make it happen. The first problem and obstacle we encounter is our own society, which must start reading. We read very little; we got used to Latin American and Nigerian soap operas and pastors, and there we got stuck or stagnated. But faith moves mountains. John 1:14-18 And the Word became flesh and dwelt among us. And...

9. After so much research to write that anthology—backed by both distant and contemporary history—do you think it will be more difficult now that Guinea's music is becoming “Nigerianized”?

I have made my contribution, which is to pass on the legacy of our musical culture to the new generation, and now it is up to each person to do what they can or want to do. Newspaper carries information and, of course, it's up to each of us how we use it. Some use it to roll joints, others to wrap their shopping, and there are even those who use it to wipe their... Sorry to be so blunt. Ha, ha, ha!

10. It's clear that you're known as the Baron of Rhythm. If you had to choose one musical genre from your extensive repertoire, which one would you choose as your “standard genre”?

Even though I'm not much of a dancer, I really like African rumba, which is the mother of all music. That's where it all started.

11. It is said that music has no borders, as tastes do not depend on language. But you, as a son of the Ekang or Fang people of Equatorial Guinea—a language spoken in several African countries—do you think this market is being lost, given that the younger generations hardly sing in this beautiful language?

I think they're missing out. Ha, ha, ha, just kidding. Those responsible for culture in this regard are partly to blame. A country's culture cannot be abandoned or left in the hands of foreigners. That's what the Ministry of Culture or Education is for. They must value our languages above all else. Kids are forced to go to centers where they are given opportunities. In any case, we can never know what each artist has inside. It all depends on the message that each work conveys. Music, in any case, has no borders or language; it is universal, period. But singing in your country in a little-spoken language sounds very complicated.

12. Equatorial Guinea has catchy but almost forgotten musical genres, such as machacando and eboladza. Why do you think they have been left out of the country's current music scene?

It's the fault of cha, cha, chá- ha, ha, ha, that is, playback. Since playback was introduced in the country, artists have been taking the easy way out. They record songs on a computer, grab the microphone, and succeed and get laid. In our day, music was played live. Now, go ask someone to do that and you'll see how many know how to tune a guitar or play live. And the few who do know how to play an instrument are almost laughed at and are not valued.

 

Before I left Equatorial Guinea, I also thought the same about our musical culture, but as soon as I left, I realized this and began to return to my roots. We never value what we have, or rather, we always value what we have lost.

13. Is the Baron of Rhythm already working on a third edition of the Anthology?

I'm currently finishing a kind of anthology, but only of female artists from Equatorial Guinea, with real testimonies and interviews with artists from the past and present. It's a big surprise.

14. What advice would you give to new generations of musicians looking to make their way in a global market dominated by large foreign music industries?

The first obstacle they face within the country is limited access to the internet. Without the internet, it is almost impossible to make a name for yourself nowadays. They should talk to the relevant authorities to solve this serious obstacle and problem. The country has always had great talent, due to its rich culture. They need spaces where they can share their music without censorship. They should stop waiting for birthdays, weddings, communions, etc. to be able to perform. They must seek out venues to play their music themselves, through personal contributions and efforts, and charge admission like in the old days, when people came to dance, Tam tam Boys, Ntumba Nkuar, Los Tú y yo, Obiang Mba, Etofili, Bochapa, Los Berecs, etc. Yes, you can, guys!!!

15.    If you could choose a dream stage or festival to present your work and the richness of Guinean rhythms to the world, what would it be and why?

Right now, my dream is to play in the clock square in Bata alongside other artists, in front of the people who saw me born and grow up and who have never had the chance to see me perform.

Thank you for sharing with us. Is there anything else you would like to say to the readers of Ë Kottò magazine?

Nothing more to add. I hope you enjoyed it. Peace to the world!

Interviews

October 2025

Bötyö Maype
Ko bóyálo, ¿Káwëlè?

Potóo. Në lèlè.

1. Bötyö Maype, for those who don't know you yet, how did you get started in music and what role did Basakato del Este play in your artistic development? 

Speaking of training, I would say that my Basakato de la S.F. people gave me spiritual training and blessed me to start this journey of singing and composing songs, since this people, from the past until now, is a people full of talent. My body and spirit were already demanding that I start to express the inspiration I already had inside me, and thank God, the train has already arrived.

2. Your songs mix Bubi, Spanish, and Pidgin. Why did you decide to sing mainly in Bubi, and what does it mean to you to do so in your mother tongue?

In my songs, I sing much more in Bubi because it is my most beloved and preferred language, and it is also an attempt to persevere and catalyze the Bubi language to my countrymen. In my songs, I mix different languages so that everyone can understand the message of the song.

3. What topics inspire you most when writing your songs?

The topics that inspire me most are society, life, and love.

4. On your social media, you often share content about the Bubi language. Do you think music can be a tool to revitalize and strengthen the language?

On social media, I share topics related to the Bubi language more and more frequently. The topic I share is: LABBA LABBE NA EBOBE ERIBERI, where I mention and encourage the Bubi people to speak the language and not let it fall into oblivion.

5. Eastern Basakato is known for producing great Bubi talents. What is it about this place that generates so much creativity?

As a Christian with great faith in God, I say that God knows how to distribute. In fact, this talent that has been generated for so long is a gift that God has given to the people of Eastern Basakato, and it is necessary to maintain this great wealth for future generations.

6. How would you describe your musical style? Is it more traditional, modern, or a mixture of both?

My musical style is Afro-Bubi. It's a bit traditional, with a mix of cupé de callé and afrobeat.

7. How has your relationship with the public changed thanks to social media and digital platforms? 

My relationship with the public on social media is very positive, with congratulations and encouragement telling me that every day I am improving little by little in my lyrics and rhythm.

8. If you had to choose one of your songs that best represents who you are as an artist, which one would it be and why?

The song I chose is titled BÖLÁWARI. I like it because of its content and the elements it has regarding the love life of a man and women in love and coexistence.

9. What projects or collaborations do you have in mind for the future? Will we see more music, music videos, or even a full album soon?

My future projects are to collaborate with other artists, record music videos, and organize concerts.

10. Like every artist, you have also had detractors or critics. How do you deal with those negative opinions and what motivates you to keep creating?

I have received a lot of criticism since the beginning of my musical journey. Many say that now is when you realize that you should sing, that you don't know that music is a waste of time that doesn't make money, and much more... My response was that it's never too late if the outcome is good. I didn't sing to show off or to get rich. I simply loved this art form since childhood. God inspired me, and I was part of a family tree full of very professional and talented musicians and singers. I defended myself, and many came to see reason.

Thank you for sharing with us. Is there anything else you would like to say to the readers of Ë Kottò magazine?

I have nothing more to say. I would like to thank Ë Kottò magazine for the interview.

Interviews

November 2025

Maiky Moiche

Ntá Bëtyubo:
Joven Maiky, how are you?

Maiky Moiche:

We're still going strong here.

 

Ntá Bëtyubo:

Our program has a name in our culture. I'm going to ask you, it's the name of the program we do: Are you Bubi?

Maiky Moiche:

I am Bubi. You can see I'm very Bubi.

Ntá Bëtyubo:

I'm very happy, you're very Bubi. Let's move on to another question: Which generation of singers come here to record their songs?

Maiky Moiche:
Here, it's a space for everyone. Here you can come, a kid, young people, sisters, everyone. If you just want to record a song, it doesn't matter if you do Afrobeat, Bitkusi, or Katyá.

Ntá Bëtyubo:
But I wanted to ask you something else, is that what you meant? What kind of songs do they compose when they want you to work on their songs, let's say the genre of music?

Maiky Moiche:

We here, we here, we know how to make songs, we record songs. You see, no, but the people who come here, the number of people who come here, they ask for Afrobeat and also, since we're young, they like to rap too. It's possible that Afrobeat and rap are what we do most. 

 

Ntá Bëtyubo:

Don't you do Katyá?

 

Maiky Moiche:

If people who do Katyá come, they do it too. I mean, we have a lot of singers who have come here to record Katyá. If we're going to name names, Vitus Kake does Katyá here, Cocal Bass does Katyá here, you've done Katyá here too.

 

Ntá Bëtyubo:

I've already tried it.

 

Maiky Moiche:

But it may be that Afrobeat and rap are the songs we record the most here. But we still do Katyá.

 

Ntá Bëtyubo:

Mastho Ribocho is the one who was here doing Katyá, but the one asking you the questions today is Ntá Bëtyubo. Thanks, Maiky.

Liki Loribo Apo

Ntá Bëtyubo:
Our guest today is LIKI LORIBO APO. Boyopé. Greetings.

Liki Loribo Apo:
Thank you.

Ntá Bëtyubo:
How are you?

Liki Loribo Apo:
Thanks, I'm still here. I, too, greet all the people who are watching us today. Thank you for having me.

Ntá Bëtyubo:
We thank the Bubi association, for this great gesture, for allowing us to do this interview, in their workspace. And, you for making it easier for us to do this interview here.

Liki Loribo Apo:
For me, there is no problem, therefore, the Bubi association always if there is an activity, it is not denied because, for this is working for our language.

Ntá Bëtyubo:
The name of this program is: Wë bötyö?

Liki Loribo Apo:
I'm bubi, I'm a bubi being, I'm part bubi and I work on bubi.

Ntá Bëtyubo:
Why we speak bubi.

Liki Loribo Apo:
You've already said it. We speak bubi.

 

Ntá Bëtyubo:
How has the bubi society received the work you do, the bubi is difficult to learn?

Liki Loribo Apo:
Society, thank God, receives any work that looks at the language, the Bubi language, the culture and the bubi. What usually happens inside, there are usually people, in this union, there is always someone who we can say is the hindrance, who seems to itch to see that someone is doing this work. But, what you asked me, society receive the tongue well. Because it is the language, our language that we are committed to. Our language, if we don't work, will disappear. The older and younger ones receive it well. That's not to say that these works are accented because 

Ntá Bëtyubo:
There's still a lot of work to be done.

Liki Loribo Apo:
There's still a lot of work, it's been 2 days since we've started writing bubi, that we have started to write our language, in the past we were speaking only our language is now when it has ways of writing well, there is still work to be done. That is why all these books that we are writing today will be reviewed again tomorrow to improve them, let's remove things and add others but, today the village thank God and I also thank the people, my works have been well received. The question of learning, language hahahahahaha.

Ntá Bëtyubo:
Because there are people who say, Bubi is difficult to learn and then writing, it's a problem.

Liki Loribo Apo:
What bothers me that it seems like the language is difficult, the classes I teach, what I've set out to do is to pass a word one at a time, continuously when you want to pluralize them. because you say 1. A person. But within this unity, if it's a loaf of bread, you say: a loaf of bread. is no longer a bread. (Rilé) That's where the confusion comes in. There are other things, but if you do your part, little by little you learn.

Ntá Bëtyubo:
I think there are still words to improve because there are times when you think that if you say a phrase, you think it's right but 
If I say it like that, I can make a mistake.

Liki Loribo Apo:
It's like that, because our language, you know there's a phrase that ends in a certain way, the other one starts in a different way, what's happening, it's starting to consume the other. You have to put them together. If you're a beginner. That he is just starting out, he has not grown up in a bubi-speaking environment and the bubi community, that gives him pain.

Ntá Bëtyubo:
Our generation has been fortunate. We haven't learned bubi, as we've heard our grandparents talk at home, there weren't many things to look at either.

Liki Loribo Apo:
Because in these times, we hadn't noticed the bubi. We were speaking bubi because your father, mother, grandmother, great-grandmother, they all expressed themselves in bubi you grow up with it, but now that we're already looking at,  that I have to write my language, I have to transmit it to those children, is that when we have begun to notice that this phrase is like this? Well, that's how this phrase is? We've always talked about it
You say come, be here, be there, go there You don't notice the word. You're not developing it. You express it because we've grown up with it. Now that we look at the words, We exclaim, we say, how strong this word is. How sweet, isn't it? That's right.

 

Ntá Bösöpé Bolekia

Ntá Bëtyubo:

Ntá Bösöpé. Greetings.

 

Ntá Bösöpé:

Thank you.

 

Ntá Bëtyubo:

Thank you for accepting our invitation from ËtyöTV. Our interview today is about our language.  Are you Bubi?

 

Ntá Bösöpé:

I am Bubi. I'm real Bubi. You are Bubi too.

 

Ntá Bëtyubo:

Because we speak Bubi.

 

Ntá Bösöpé:

We talk Bubi, we are Bubis.

 

Ntá Bëtyubo:

If I'm not mistaken, you blazed the trail, the path to learning to write in bubi. If there are no learning spaces like people

will learn to write?

 

Ntá Bösöpé:

I understand what you're saying, today. Now.

You can work with phones, we can work by teaching people to write in Bubi, but we have to start by the alphabet a, b, c. We have to start small, because, people want to learn how to write the language very fast. They think writing the bubi language is a piece of cake. No, no. It's hard work because the Spanish, we have it in us. English, we have it in us. There are other languages. Then, if we want to write bubi, there will be some letters that torpedo bubi writing. In this sense we must have a medium like ETYOTV. Than two days, three days a week let people know that tuning into etyotv, I'll learn how to write bubi, little by little the letters, because if you say O, O. You can't write it the same o, o, o, o

 

Ntá Bëtyubo:

It's a big problem..

 

Ntá Bösöpé:

Kids can do it.

 

Ntá Bëtyubo:

Yes, kids can do it.

 

Ntá Bösöpé:

We are very old, grandparents, can't do it.

 

Ntá Bëtyubo:

Our minds are already with errors.

 

Ntá Bösöpé:

But children can do it. So look. ëë type o. How am I going to write like this? It's not like that, o

 

Ntá Bëtyubo:

Thank you, thank you. Ahhh Ntá Bösöpé. It's a real problem.

 

Ntá Bösöpé:

A lot of trouble.

Ntá Bëtyubo:

Wëka tyó pëta, greetings.

 

Wëka tyó pëta:

Greetings to you too.

 

Ntá Bëtyubo:

How are you?

 

Wëka tyó pëta:

I'm doing great.

 

Ntá Bëtyubo:

I hope things are going well.

 

Wëka tyó pëta:

If they leave, if you're not in pain, if you're not sick  and you haven't died, fight it.

 

Ntá Bëtyubo:

Wëka tyó pëta, Are you Bubi?

 

Wëka tyó pëta:

I'm Bubi. Yes.

 

Ntá Bëtyubo:

Because we speak Bubi.

 

Wëka tyó pëta:

Yes.

 

Ntá Bëtyubo:

What's the name of the place, the space, where you actually record the music? We know that the music business is going through a rough patch and these are your first steps. ¿How are things going?

 

Wëka tyó pëta:

First of all, the name of the studio is Riopopuá.

 

Ntá Bëtyubo:

Riopopuá.

 

Wëka tyó pëta:

Riopopuá. I named the studio Riopopuá because it's something that came from far, far away. It's a very long story.

 

Ntá Bëtyubo:

But don't make me sad, we want to do something cheerful.

 

Wëka tyó pëta:

It's a very long story. The name Riopopuá, things are there, I don't make my music because I want to make money. It's something that's in my blood, something I carry in my heart. It's something I think that if I learn this job well, if I do it, I can help my little brothers and sisters.

 

Ntá Bëtyubo:

But if a person works, they have to eat.

 

Wëka tyó pëta:

Yes, they usually eat something, they don't usually do it for nothing, but what I'm thinking about is that I can help the people in my town.

 

Ntá Bëtyubo:

That's a good thought, but because if someone does a job, they usually thank their protective spirit.

Wëka Tyó Pëta

Interviews

December 2025

GEOFF AYMER
Hello Geoff. How are you?

I’m good. Maybe a bit tired. The show I’m currently performing in, Sondheim’s INTO THE WOODS opened a couple of nights ago. The show I’ve written--the modern day adaptation of ALICE IN WONDERLAND has also just opened. Both shows seemed to have been very well received so far. _

Thank you for accepting E Kotto magazine’s invitation.
1.    Early in your life, you spent time living in the Caribbean and the United States. What are some of the different cultural elements you experienced in those places that shaped your views of the world and how did they influence your writing?                                  

The Caribbean is more laid back. The pace is not as fast as the USA. The difference in weather obviously plays some part in this. Some of the music is different. Musically, the Caribbean had heavy American influences of soul/R&B, but also has its own musical identity depending on where in the Caribbean you are. Jamaica of course is known for reggae while the smaller islands at that time had calypso and soca. Over time reggae has come to dominate all the islands a lot more but the calypso music is still around. I was intrigued by the way music was formatted on US radio stations—each station basically played one type of music eg. soul/r&b on one station, country and western on another station and so forth. The other thing that I remember was that during the 1970s, there seemed to be a lot more political discourse coming out of the Caribbean. I think many of the islands were trying to establish an independent identity separating themselves from the old UK colonial masters. At that time, Americans didn’t seem that interested in political discourse. One thing I do remember though, is noticing that there are similarities regarding Black culture in both the Caribbean and the USA. Examples such as food preparation, types of films that go down well with the public—Black folks in the Caribbean and the USA (and in the UK I later found out) love a Kungfu film. Certain types of board games—both sets of people seem to love dominoes. Old folklore tales. In the Caribbean there’s a character called Anansi. He’s half-man, half spider and is known for his cunning and trickery. The similarities between Anansi stories and the Uncle Remus/Brer Rabbit tales from the America’s deep south, some of which I heard when I was a small boy still living in the U.K. ere remarkable. It just proves the point that Caribbean and African American ancestors were taken from the same place because that cannot just be a coincidence. Anyway, that’s just a few examples. 

2.    Coming up as a standup comedian, how did you hone your craft?                                             

I fell into doing stand-up by accident. It wasn’t something I was intending to do. Myself and a friend who met while doing youth theatre simply wanted to write and perform in comedy sketches so that’s how we started writing comedic material. Another person who we were working with on a stage play was starting a new comedy club and was looking for new acts, and a mutual friend suggested we try out. Neither of us really knew how to craft a joke, but we knew the sort of stuff we liked be it sitcoms, sketches or other established stand-ups do we followed examples of watching and relating how they did it.

3.    What are the mechanics of how comedic lines and moments are constructed? 

Hmm, difficult to put this into words. I’ve been doing this for so long, I just go with my instincts of what’s funny and what isn’t. I think at the core of it, it’s observing a particular situation and looking at the most absurd and ridiculous version of that situation or indeed it might be a person. You also have to figure out the rhythm and timing of a joke once you’ve written the material and punchline because poor delivery of a potentially funny gag can make it seem painfully unfunny. 

4.    How did you hone your craft as an actor? What have you learned since your first performances on stage or film through to the present? What was your favorite role to play?                                                                                                                                                                 

It’s about inhabiting another person based on how that person is written in the script. A good script really does flesh out a character on the page, and as I’m learning my lines I begin to form a strong picture of who that person is and why they’ve made the choices they’ve made in the story. I think it helps to have a strong sense of empathy and understanding of human nature, and as I’ve got older and had more life experiences, it’s helped give me a broader range of understanding various types of people.

5.    You have performed in more than 40 stage productions and over a dozen film/TV productions. Tell us about your favorite stage production and your favorite film/TV production.                                                                                 

In terms of stage productions, there have been a quite few I really liked so I’ll try and narrow it down. I’ve played the character Hoke in Driving Miss Daisy on 3 separate occasions and it’s a meaty part and the character himself is very likeable as well, and a lot smarter than he may appear to be at first glance. Another one was Friar Lawrence in a recent production of Romeo and Juliet. To date it’s the largest Shakespearean part I’ve played, and I was pleased to get my head properly around the language and make sense of it. I will also mention a musical called The Big Life. I initially had a small-ish part in that but ended up having to cover some of the bigger roles due to other actors coming down with various illnesses during its run in the West End. To date, it’s the only Black British musical to make it to London’s West End, which is the equivalent of New York’s Broadway. The musical told of the travails of the Windrush generation i.e. my parents' generation who were invited to help rebuild Britain after the damage it suffered during WWII, but they were met with the most appalling racism when they got here.                                                                                                    In terms of film/TV roles, I haven’t really had big roles as such. During lockdown, however, I did this online production which was kind of part theatre/part film in its presentation. In it I got to play an aging astronaut--80 something, so I needed a ton of ageing up make-up. It was basically a semi-fictional account of the Apollo 13 space mission, and a played the older version of one of the astronauts on that mission. The action flitted back and forth between me and another actor playing older versions of these astronauts telling of our experience in retrospect, and other actors playing out the actual space mission.                                                  

7.    You performed in the film “Wicked”. Please tell us about that experience.                                    

It was what is known in the business as a “straight offer” i.e. unlike many I didn’t have to audition for it. A member of the choreography had seen many months earlier auditioning for something else entirely different and remembered me from that so when she was asked to suggest names for the crowd/chorus scenes, she put my name forward. I thought I was only going to have to do a bit of singing, but I ended up learning a pretty difficult dance routine, and dance is not my forte, so it was especially challenging. It was about 4 or 5 weeks of seriously hard work, incredibly long hours, and physically exhausting. I’ve had regular jobs where I’ve worked in warehouses loading heavy boxes on to trucks on the night shift, but this was harder! However, when I look back at the final product, I feel it was totally worth it.  

8.    How do you feel when you see your writing come to life on stage or screen?                             

I feel an immense sense of pride, especially if it really seems to work. It also feels really good being able to create work for other actors.

9.    You have been writing Christmas plays for the Theatre Peckham in South London for the past 5 years. Please tell us about your creative process for this project. When do you start? How do you ideate? How long does it take you to complete?    

I started on the first one during lockdown back in 2020. I hadn’t written anything for quite some time before then but as I had time on my hands because of the Covid quarantine, I really dived into it. The basis of all these particular shows is we use a well-known fairy tale or iconic story and give it a modern adaptation. Also, because we are catering to the local community in Peckham, the adaptations usually start off in Peckham before the central characters get transported somewhere else (or not depending on the tale). Also, the cast is made up of a handful of adult professional actors and loads of young people—age range between 9 and 16 usually. These young people attend performing arts classes at this same theatre and quite a few of them have ambitions to go on and do stuff professionally whether it’s dance, music, acting etc. There will usually be around 30 of these kids altogether—2 teams of 15. And each team will alternate the shows during the run, as they themselves are not paid professionals. So, one of the things I have to do as the writer for these shows is infuse them with themes, language and other motifs that young people can relate. That usually means at some point when I’m writing these, I have to learn how teenagers and tweens talk, which for a 60-something man can be its own challenge but it is fun and fascinating learning how these young people relate to each other and the rest of the world. Regarding the ideas. Sometimes the artistic director of the theatre, Suzann McLean, herself a Black actor and director of many years, may suggest an idea to me. This was the case with very first one I wrote. She said that when she spoke to the youngsters about what they’d like to see or perform, they said “Wizard Of Oz meets Black Panther”.  As an avid Marvel Comics enthusiast from childhood, I didn’t need much convincing. So, the story started out in Peckham near Christmas time rather than Kansas; the heroine was a teenage girl of African and Caribbean heritage, who was supposed to be helping out in her Grandma’s takeaway restaurant but got swept off by a winter storm to Ozanda—an amalgamation of Oz and Wakanda—where as well as being a magical place, it was Afro-futuristic with technological advances not yet seen in the outside world. To get back to Peckham, she had to find a man known only as The Wonderful, and was helped on her journey by a talking mannequin (replacing the scarecrow from the original story), a cyborg/AI type (replacing the tin man), and a lion with a difference in that this cowardly lion had fashioned himself as a London street gang member who’s theme tune was a grime rap (the school audiences who came to see it, especially loved that tune!), The twist with the lion is that unbeknown to his “crew”, he was secretly a vegan, and he would also let slip that he was well-read.  The second show I wrote was my idea. I went with an adaptation of the Charles Dickens character, A Christmas Carol, and we called it Scroogelicious. The main character, Ebony Scrooge was a 30/40 something self-made Black millionaire property developer/slum landlord who had originally grown up impoverished on rough council estate in Peckham but had got a scholarship to an exclusive high school, kind of like a boarding school. From there he’s gone on to university, worked as a lawyer in a firm that specialized in legal aid type cases, helping people on low income. However, he’s been head hunted by an unscrupulous property developer who’d mentored him and corrupted him so when we first meet him, he is money obsessed mean anti-Christmas, capitalist pig dog hell bent on completely gentrifying Peckham and pricing all the low income people out of the area. The gentrification aspect really struck a chord with audiences because that’s happening all over London right now, particularly in parts that used to be seen as low-income/ impoverished areas. In terms of how much time I have to write these shows, it’s usually a couple of months for a first draft, then a couple more months for a second draft. On occasion a third might be needed but I can usually get it done in two. And it has to be ready for rehearsal by the start of the school year as the youngsters start rehearsing twice weekly from then. The adults don’t get brought in til mid November for 2 weeks of rehearsal. Lastly, all these shows have music. So, as well as writing the script, I also write the lyrics for the songs (which is its own specialist task), and a young man called Jordan Xavier writes the music for the songs.

10.    As an artist, what do you hope to impart to people? What impact do you want to make?                                                                                                                                              

My first priority is to entertain people; give them a good laugh and a bit of good cheer. Lord knows we all need that right now. For the young people who come to watch these shows, it’s a great way to get them interested in the theatre and the arts in general, particularly if you can find a way to make the stories relevant to them and their lives. But I also want the adults who bring these kids to the shows to be as entertained as the young people are so it’s about striking that balance that lands with both sets of audience. Also, because we are partly aiming these at young people, both Suzann and I are very keen on imparting some sort of message/ morality tale within the story.

11.    What advice would you give to aspiring actors and writers?                                                          

It’s not just about your talent. You have to be prepared to work damn hard in this business, and. If you really want to succeed, be very persistent and don’t give up. You may find your resolve severely tested at times—only a tiny percentage of actors are in regular work doing the actual job of acting, and for many, it’s not worth it, which is understandable. We all have to make a living somehow. But if you really want this, hang in there. And really work at being the best you can possibly be at it too. Never assume that you’ve gotten to a place where you have nothing new to learn because you’ll end up stagnating and growing as an artist. There is ALWAYS something new you can learn.

12.    What would you like to do as an actor or writer that you have not done yet?                              

Two major things: write a full-fledged stage musical; and a feature film script. I do have a few ideas so it’s just about finding the time but watch this space.

Thank you for sharing with us. Is there anything else you would like to say to the readers of E Kotto magazine? 

Thanks for showing an interest in what I do as a Black creative living and working in the U.K. There is an incredible amount of Black creative talent in the U.K. right now in terms of acting, music, writing etc. A few have found success in the USA, but they are just a small fraction of what’s actually blossomed here in a relatively short space of time. By the way, John Boyega used to attend classes at Theatre Peckham as a youth so who knows, one of the youngsters I’m currently working with may become a big deal in years to come!

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OPINION

BÖSUBÓBBÈ MAY MATA

Our music is our voice

January 2025

In an increasingly globalized world, the survival of minority languages and cultures depends largely on the collective efforts of those who speak and value them. For the Bubi community, music in our language is not only a means of entertainment, but also a powerful tool for cultural preservation and a reflection of our identity. However, despite the talent of our artists and their dedication to keeping our language alive, many of them face great obstacles in making a living from their art. This leads us to reflect: how committed are we to our own culture if we do not support those who work tirelessly to represent it?

 

The simple act of buying music in Bubi is much more than an economic transaction; it is a commitment to our collective identity. Every song in Bubi is a bridge to our roots, a testament to our history and an affirmation that our language lives on. By purchasing and consuming this music, we are sending a clear message: we value our culture and want it to thrive.

 

It is important to understand that artists who choose to sing in Bubi are taking a significant risk. In a market dominated by broader languages such as Spanish, English or French, choosing to create music in a minority language is a statement of courage and love for our traditions. However, without the support of the community, this effort may be in vain.

 

A Bubi artist does not need millions of listeners to make a living from his music. Let's think about this: with only 250 or 300 people buying his music for 4 dollars, pounds or euros, an artist could generate a sustainable income that allows him to continue creating. Does the Bubi community living in Spain reach 300 people? We all know the answer, shouldn't this be an achievable goal for a community that wants to see its culture flourish?

 

For Bubis living in the diaspora, supporting our artists takes on a special relevance. Far from our homeland, music in Bubi becomes a bond that connects us to our identity and allows us to keep our language alive. The diaspora has an enormous potential to boost Bubi artists, not only because they represent a base of economic support, but also because they can act as cultural ambassadors, promoting this music in their adopted communities.

 

When members of the diaspora purchase music on Bubi, they are investing in more than just songs; they are investing in the continuity of our language and culture. Furthermore, with the reach of digital platforms, it is easier than ever to acquire and share this music, which amplifies its impact and allows it to reach new listeners.

 

The lack of support for our artists not only affects their ability to continue creating; it is also a troubling reflection of a possible indifference to our own culture. We are a minority community, and as such, we face the constant risk of our language and traditions disappearing. If we do not support our own, who will?

 

Every time we choose not to purchase music on Bubi or promote our artists, we are missing an opportunity to strengthen our identity and show the world that we are a vibrant and committed community. Commitment to our music is not just a matter of supporting artists; it is a matter of reaffirming our belonging and our pride as a people.

 

Buying music in Bubi is a simple but deeply meaningful act. It is a way of saying that we believe in the value of our language, that we appreciate the talent of our artists and that we are willing to invest in the future of our culture. Each song purchased is a step towards the preservation of our identity and a recognition of the efforts of those who dedicate their lives to represent us through art.

 

The Bubi community, both at home and in the diaspora, has a crucial role to play. Let us not let indifference be the legacy we leave to future generations. Instead, let's build a legacy of support, commitment and cultural pride. With as little as $4, pounds or euros, we can make a difference. The question is: are you willing to do your part?

BÖSUBÓBBÈ MAY MATA

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OPINIÓN

BÖSUBÓBBÈ MAY MATA

What's next?

February 2025

Anyone would think that it is the Hyde Park Festival (London) or the very famous Glastonbury, all of them festivals held in Europe. Hundreds and thousands of people, mostly young people, gather every year to enjoy the music of their favorite artists, meet new people, etc.

As I mentioned before, these big festivals, which have international repercussion, are usually held in Europe, Asia, Oceania or America. We all know that the Western media would only report on an African festival if there had been some misfortune, such as “people killed in a human avalanche” or “serious riots”.

Our Evobe has shown that a black person can organize a festival, meet his people, eat, dance and take pride in his culture. Our Evobe is the nightmare of any supremacist who thinks that black people are nothing but savages, violent, bloodthirsty, backward and incapable of organizing anything related to culture.

There we could see a big yellow tide (the Bariobé 2024 T-shirts), walking, singing and dancing, without forgetting the triumphal entry of Rebola's people in Bariobé (video circulating in the networks). Brothers, sisters, how envious must be those who consider Africans as subhumans incapable of living in peace! How envious must be those who think that we blacks are nothing and that we are only good for stealing, selling drugs, committing rape or killing for the sake of killing! All this has to be too much envy, right?

Unfortunately for the envious, there is more! The night arrives and artists of all kinds of genres begin to appear on stage: from traditional dances, through the classic singers of a lifetime, to the rappers of Baney or Rebola, delighting the audience with songs that are not about violence, drugs or sex. We listen to songs that encourage us to speak our tongues. By now, the envious must be ready to go to the emergency room. So much might and so much civilization on display cause pain, agony, anguish and grief.

How many cultural associations in the United Kingdom, the United States, Spain, France, etc., could organize such an event with the means available to Evobe? The answer is simple: none. They would not be able to organize anything similar at the local level without a large financial contribution and a strong intervention of the security forces (in some places even metal detectors would be needed to avoid tragedies).

In conclusion, Evobe celebrates a date recognized by UNESCO as International Mother Language Day. In our case, it celebrates the mother tongue of the Bubi people on the island of Bioko. It aims to raise awareness around the world about the importance of preserving the mother tongue. Whether in Batete, Batoipokko, Moka, Rebola, Bocoricho... We have presented ourselves to the world as a calm, organized, civilized and advanced people. We already proved it in Bariobé, and Riuché was not going to be an exception.

So, Elo Be nta, elo bomme, we will continue to work to preserve our language, but this time with even more strength, because we can and will become the envy of the entire planet.

BÖSUBÓBBÈ MAY MATA

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OPINION

BÖSUBÓBBÈ MAY MATA

Bubi language in schools: a possibility or a dream?

April 2025

At a time when globalization and cultural homogenization are advancing unchecked, the preservation of indigenous languages becomes an urgent and necessary task. Among these languages struggling to survive is Bubi, traditionally spoken on the island of Bioko. Today, we are faced with a question that resonates more and more loudly: is it possible to introduce the Bubi language in schools or will we continue to dream of something that never comes?

During a recent interview with Etyo TV, the renowned scholar and advocate of the Bubi language, Dr. Justo Bolekia, was clear and direct: the Bubi language must be introduced in schools. According to him, this is one of the fundamental measures to avoid the extinction of this ancestral language and to guarantee its transmission to future generations. His message not only appeals to cultural nostalgia, but also raises a real need for linguistic and educational justice.

This is not just linguistic romanticism. Teaching Bubi in schools could have significant benefits for students and for society at large. Several studies have shown that teaching in the mother tongue during the early school years improves comprehension, academic performance and strengthens the student's self-esteem. In addition, learning in the language of one's ancestors strengthens the sense of identity and belonging, key aspects for social cohesion and cultural development.

Several African countries are already taking steps in this direction. Ethiopia, Tanzania, Rwanda and South Africa have begun to integrate local languages into their education systems, on the understanding that multilingualism is not an obstacle but an asset. In many of these contexts, the inclusion of mother tongues in education has facilitated greater community participation and revitalized cultures that were at risk of disappearing.

However, in the case of Bubi, one of the main challenges is the lack of linguistic standardization. There are different variants of Bubi, which can make it difficult to create unified and coherent teaching materials for all regions of the island. However, this is not a definitive impediment, but a technical and academic challenge that can be overcome. What is needed is collaboration between linguists, educators and the Bubi community, and sustained investment to create a consensus language standard that can be taught throughout the education system.

Implementing the Bubi language in schools is not just a matter of education: it is an act of cultural justice, a step towards the decolonization of thought and a powerful tool for sustainable development. We must not allow a language with so much history, richness and wisdom to be relegated to oblivion for lack of institutional commitment.

Is it then a dream? Perhaps it was. But with many voices calling for the introduction of mother tongues in schools and with the example of other African countries, that dream is beginning to look more and more like a real possibility. Now is the time to act. The Bubi cannot wait.

BÖSUBÓBBÈ MAY MATA

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OPINION

BÖSUBÓBBÈ MAY MATA

This summer promises

May 2025

Music in the Bubi language could be living in a promising moment, one of those that only come every so often and deserves to be celebrated, protected and, above all, supported. This summer is shaping up to be a real sound party for those of us who love this cultural expression that is so much our own. The signs are everywhere: known names, expected returns and new collaborations that make us dream of the rebirth of Bubi music.

One of the great attractions of this season is "Batobiera", a song by Apostol Cefas with Kenny Jhumpue. They promise not only a powerful song, but also a video clip that, according to them, is spectacular. There is no doubt that they are taking care of all the details to offer a professional level product, worthy of any international stage.

But that is not all. Mastho Ribocho, one of the most solid pillars of contemporary Bubi music, has already released his new song “E Sihulam”, which is already circulating in the networks. And as if that wasn't enough, the most awaited comeback is coming: Chuku Nene returns to the stage with the backing of the veterans of K-tue. What more can you ask for?

Well, you can ask for something very specific: support. I say it, I repeat it and I will repeat it until it is no longer necessary. Without our backing, all this effort can be nothing more than that: high quality songs and videos, circulating for free on our phones, without those who create them receiving any of the recognition and support they deserve.

Why is it so hard for us to support our artists? Why do we believe that music should be for everyone without anyone paying the price? Such passive and pervasive thinking is slowly killing Bubi-language music. And if we don't correct the course, sooner rather than later, we will stop listening to it.

We want our artists back, yes, but wanting is not enough. We have to act. We have to buy, share responsibly, attend their events, talk about them, follow them on networks, pay for their work. Only this way can we turn this summer into something more than a passing flash; we can transform it into the beginning of a new chapter for Bubi music, a chapter written by all of us.

Are you willing to be part of that change?

BÖSUBÓBBÈ MAY MATA

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OPINION

BÖSUBÓBBÈ MAY MATA

Cultural homes, guardians of language and culture

June 2025

We are well aware that many languages and cultures are disappearing at an alarming rate. Unfortunately, Bubi is no exception. With each passing day without concrete action, we move further away from this linguistic treasure that forms part of our essence as a people. This is where cultural centers play a fundamental role, both at home and in the diaspora, as spaces for cultural preservation and rebirth.

Cultural centers are not just buildings. They are living centers of memory, where the Bubi language can continue to breathe, where young people are taught to speak, sing, narrate, and think in their mother tongue. But for these centers to continue fulfilling their mission, they need more than just goodwill: they need our support.

This support is not limited to money, although financial support is important. We are also talking about moral support, accompaniment, being present. We are talking about providing teaching materials, books, instruments, recordings, digital tools, and any other resources that can strengthen the work being done in these spaces. We are talking about visits, exchanges of ideas, workshops, and joint planning of cultural and educational events.

Those of us who live abroad also have a responsibility. From the diaspora, we can establish support networks, connect these houses with international cultural or educational institutions, create exchange programs, or simply help to make their work more visible. Even a simple gesture such as sharing their activities on social media or translating content can make a difference.

The Bubi language cannot wait. Each generation that passes without learning it pushes it further away from everyday use and closer to oblivion. And if the language disappears, with it goes a worldview, a unique way of understanding the world, an ancestral wealth that can no longer be replicated.

Furthermore, we must not forget that cultural centers are also guardians of other expressions of our identity: crafts, music, dance, traditional rituals, and the knowledge of our elders. But all of this is strengthened when our own language is alive. Language is the thread that ties everything else together.

That is why supporting cultural centers is a direct and effective way to stand up to oblivion, to preserve and celebrate who we are. It is an act of love for our history and a commitment to the future of our people.
 

BÖSUBÓBBÈ MAY MATA

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OPINION

BÖSUBÓBBÈ MAY MATA

The Bubi revival from the diaspora:
a gathering in New York that marks a turning point

July 2025

In an emotional and symbolic event held recently in New York City, a group of African Americans descended from the Bubis gathered to celebrate their ancestral culture. This event was organized by the Abóbë Cultural Institute and Learning Center. The gathering was also attended by Bubis from the diaspora, resulting in a historic crossroads between brothers separated by centuries of pain, oblivion, and shared history.

Today, thanks to advances in genetics, many African descendants in the Americas have been able to trace their roots with previously unthinkable precision. This was the case for several participants in the event, who, through DNA testing, discovered that their ancestors came from the Bubi ethnic group. This discovery was not just a scientific fact, but a spiritual awakening, an opportunity to reconnect with an identity that had been forcibly taken from them during centuries of slavery and colonization.

Such initiatives are invaluable, not only for those seeking to heal the historical trauma of the African diaspora, but also for the cultural revitalization of African peoples themselves. While many of our brothers and sisters in Bioko are gradually moving away from their language and traditions—through ignorance, social pressure, or simply disinterest—there are those in the diaspora who are doing everything possible to recover what should never have been lost. The case of these African Americans is particularly moving: their Bubi ancestors were forced to abandon their language, their worldview, and their identity. Today, generations later, their descendants seek to learn a language they never heard, to revive a spirituality that was denied them, and to honor a history they are only beginning to learn about.

It is paradoxical and painful that no one forbids us to speak our language or practice our customs, yet many of us act as if that prohibition still existed. We ignore who we are, as if our culture were a burden and not a living heritage. This event in New York reminds us that there are those who would give everything to recover what we are letting die at a dizzying pace.

The Bubi family reunion in New York has opened the doors to what could become a fundamental cultural reference point for the Bubis of the diaspora. It is a wake-up call, an opportunity to rethink who we are and where we want to go as a people. History separated us, but the will to heal and rebuild can bring us back together. May this be only the beginning of a movement that reminds all Bubis around the world that identity is not only inherited: it is also cultivated, protected, and, when necessary, recovered.

BÖSUBÓBBÈ MAY MATA

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OPINION

JAVIER BAITA BANCH

The Traditional Bubi Dance: A living heartbeat of Bubi culture

August 2025

In my opinion, dance is the most representative aspect of Bubi culture. Much more than a simple artistic expression, the Bubi is a ritual that unites music, dance, and community, transmitting stories, values, and cultural identity from generation to generation of this ancestral people.

 

A link to history and spirituality

 

 Bubi is characterized by rhythmic, coordinated, and energetic movements, which often accompany celebrations, community gatherings, or moments of social importance. Traditionally, it is linked to rural life and ceremonies of gratitude, where dance becomes a symbolic dialogue with nature and ancestors.

 

For the Bubis, participating in the dance is not just about moving to the rhythm of the music: it is an act of belonging. With each step and turn, pride in their roots is reinforced and the social fabric is strengthened.

 

The power of music in Bubi

 

 Historically, Bubi dance is accompanied by musical instruments such as the ëlebo and botutu, as well as clapping and singing, creating an atmosphere that connects the dancers with the collective pulse of the community. Each beat of these instruments marks not only the rhythm but also the cultural memory of a people who have managed to resist and preserve their heritage, resisting the loss of their culture and roots.

 

Bubi with a cappella music: a return to the essentials

 

 The idea of performing the Bubi dance with only a cappella music has a special charm. Collective singing, without instruments, would highlight the power of the voices and the group effort, evoking the purest roots of the Bubi oral tradition.

- It would strengthen human connection: without instruments, energy is transmitted directly from voice to ear and from heart to heart.

- It would highlight traditional singing: lyrics, intonations, and vocal nuances would take center stage.

- It would promote creativity: participants could improvise harmonies, responses, and rhythmic games that would breathe new life into the dance.

 

Conclusion

  

Bubi is a cultural gem that reflects the history, resistance to losing culture and roots, and joy of the Bubi people. Keeping it alive and exploring ways such as a cappella accompaniment is not only a tribute to the ancestors, but also a way to renew pride and community unity.

JAVIER BAITA BANCH

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OPINION

JAVIER BAITA BANCH

The future of Bubi: a language that wants to continue being heard in the streets

September 2025

In the streets of many towns and cities, the language you hear also determines the vitality of a culture. In the case of the Bubi people, every conversation in their mother tongue is an act of resistance and cultural affirmation. Hearing Bubi in markets, in the courtyards of houses, at community celebrations, or in the voices of young people is no minor detail: it is a sign that an ancient tradition is still alive.

 

However, social changes and the influence of other dominant languages threaten to push it into the background. To prevent this, various cultural groups insist on the need for Bubi to not be limited to the family sphere, but to regain prominence in public life. “A language that is heard on the street is a language that beats in the heart of its people,” say some of its defenders.

 

Education appears to be one of the most solid ways to guarantee this future. Including Bubi classes in schools would not only reinforce the correct use of the language, but also instill pride in speaking it in children. Formal education would also allow for the creation of written materials, songs, and digital content in the Bubi language, expanding its areas of use and modernizing its reach.

 

In this regard, cultural heritage experts remind us that a language is not just a set of words: it is a reflection of a unique way of understanding the world. Losing it would be like losing a living archive of stories, songs, proverbs, and knowledge that cannot be found in any other language.

 

Today, more than ever, the presence of Bubi in the streets and classrooms is seen as a collective challenge. The future of the Bubi people is not only at stake in the economy or politics, but also in the ability of its inhabitants to keep their language alive and pass it on with pride to new generations. Because, as the elders often say, “a language that falls silent is a people that dies out.”

JAVIER BAITA BANCH

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OPINION

JAVIER BAITA BANCH

The importance of social media in promoting Bubi culture

October 2025

We live in an age where social media dominates global communication. With a single click, an image, video, or song can travel around the entire planet. And we must ask ourselves: why not use these same tools to show the world the beauty of our Bubi culture?


Bubi culture is a living treasure. It is full of wisdom, respect, spirituality, and love for the land. It encompasses our language, our traditions, our dances, our stories, and our unique way of understanding life. But if we do not share it, if we do not show it with pride, it risks being forgotten by new generations.


Social media can be our ally. Through it, we can teach young people who we are, where we come from, and why we should be proud to be Bubi. We can share our traditional songs, our dances, our words in the Bubi language, our recipes, and our legends, doing so in an attractive, modern, and accessible way.


Imagine a young person in Rebola, Batete, or Batoicopo posting a video dancing to the rhythm of the elevó, or a young woman in Madrid sharing a Bubi proverb on TikTok, or even an elderly person telling an ancestral story that reaches Europe or America. In this way, little by little, Bubi culture can travel to all corners of the world.
 

Social media is a bridge: a bridge between generations, between continents, and between hearts. If we use it wisely and lovingly, it can help us keep our identity alive and awaken in young people a sense of pride in belonging to a people with history, values, and greatness.
 

Promoting Bubi culture on social media is not just a task, it is a mission. A mission of love, commitment, and hope. If each of us contributes our voice, our talent, or our creativity, we will succeed in making the world know, respect, and admire who we are.
 

Because being Bubi is not just a legacy of the past,
it is a force of the present and a promise for the future.

 

Long live Bubi culture!
And may its voice resonate across all the networks of the world!

JAVIER BAITA BANCH

OPINION

BÖSUBÓBBÈ MAY MATA

Digital Survival

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November 2025

Today, talking about cultural preservation is not a romantic concept, but rather an urgent necessity. Ancestral languages and cultures do not disappear solely due to lack of use or poor intergenerational transmission: their survival depends on a complex network of social, demographic, historical, and technological factors. In this context, the Bubi culture and language have faced a unique challenge for centuries, conditioned by the constant pressure of large linguistic cultures that have passed through Bioko at different stages of history.


Even so, Bubi cultural resistance has endured. In 2025, we still find Bubi people fighting to keep this ancient language alive. It is natural for human beings, when there is no deep awareness of their identity, to adopt what they consider most useful to improve their lives. But when that choice involves stripping away their ancestral heritage, the uncomfortable question arises: is it really a law of life or is it a consequence of the lack of opportunities to develop and project their own culture?


The Bubi language has extraordinary cultural richness and unique expressions within the African spectrum. However, it also faces significant limitations: unlike other languages, Bubi does not have a large, connected linguistic community with which to establish natural exchange without resorting to Western languages. This linguistic isolation, however, is beginning to break down thanks to science, which has allowed many descendants of the Bubi people—scattered throughout Europe and America—to recognize their origins and reconnect with the identity of their ancestors.


But this recovery cannot depend solely on individual enthusiasm. Bubi culture, as human heritage, requires protection, empathy, and institutional commitment.


In this struggle for cultural survival, digital platforms have become essential allies. Tools such as EtyoTV represent modest support in size but immense in impact. Taking advantage of new technologies, they generate content that allows anyone, on and off the island, to join this cultural resistance. The same is true of Ekotto Magazine, with various blogs, podcasts, and community spaces on social media.

 

Digital platforms offer something that previously seemed unthinkable: a global community of interconnected Bubis, able to learn, teach, share, and reproduce content in their mother tongue without geographical limitations.

 

TikTok is perhaps the best example of a fertile territory that has not yet been fully exploited. Millions of people post all kinds of content there: humor, history, education, music, debates, challenges... and also languages. Small communities around the world are using TikTok to revitalize languages that seemed doomed to disappear. Why not the Bubi language?

Short videos teaching words, everyday expressions, stories, music, or traditions could become a powerful tool for reaching younger generations.


Technology has diversified cultural production. Media outlets such as EtyoTV and Ekotto Magazine have already shown that, with determination, creativity, and intelligent use of the digital environment, it is possible to defend the Bubi language against historical forces that seemed inevitable. Every video, every article, every post on TikTok or Instagram is another piece in the mosaic of cultural resistance.


The survival of the Bubi language cannot depend on chance. It depends on use, transmission, innovation, and a constant presence in the spaces where the world is being built today: digital platforms. As long as there is a single person capable of writing, narrating, singing, or thinking in Bubi, there will be culture. But if we can get thousands to do so—even if they are thousands of miles away from Bioko—then there will not only be survival: there will be a future.
 

BÖSUBÓBBÈ MAY MATA

OPINION

BÖSUBÓBBÈ MAY MATA

Preserving the Bubi language: a commitment for everyone

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December 2025

At the beginning of 2025, we eagerly awaited the arrival of Mother Language Week. However, this year the event was canceled, and many of us felt frustrated. Even so, this situation should not stop us; on the contrary, it is an impetus to seek new ways to keep our language alive.


Throughout this year, events have been organized in cultural centers, recitals by Bubi artists, and language workshops in various locations on the island. But the preservation of Bubi does not depend solely on these events. Every person who speaks the language can actively contribute: sharing words, greetings, and short phrases on WhatsApp statuses, with family, friends, and contacts on social media. Even those who are not Bubis can learn and contribute to expanding the language through curiosity and respect.


It is essential to repeat this many times: Bubis must support everything that has to do with our culture and language. Every conversation, every song, every word shared is an act of resistance and hope. A language is strengthened when its speakers promote it, when it leaves the privacy of homes and reaches public spaces, cultural gatherings, and digital platforms. If Bubi is only spoken in private, the future of the language is uncertain.


Furthermore, when it comes to those who speak Bubi, it is not enough to use the language among themselves; it is essential to pass it on to new generations. It is sad to see how some people who are fluent in Bubi resort to Spanish when addressing children, which represents a serious failure within the community. If this habit is not corrected, the consequences for the continuity of the language could be irreversible. Every Bubi greeting that is uttered and every phrase that is shared is a step towards the revitalization of our culture and towards a future in which the Bubi language remains alive and present in all possible spaces.


In a few weeks, many people will be talking about their New Year's resolutions. Why not include Bubi among them? Let 2026 be the year when everyone decides to learn to speak Bubi, or, if they already speak it, to make sure their children speak it too. Let the New Year's resolution be clear: to speak Bubi and keep our language and culture alive.
 

BÖSUBÓBBÈ MAY MATA

ISSN 2833-4124

© 2026

All rights reserved.

May not be reproduced without the written permission of Ë KOTTÒ.

Contact

ekottomagazine@gmail.com

diversityetyoproject@gmail.com

Ë KOTTÒ

Publisher

Diversity Ëtyö Project

Magazine Director

Barbara May

Editor in Chief

Tomás May Pelico

Designer

Böhulá

Colaboration

Eduardo May Mata

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