Keita, Mamady. 1995. Mögöbalu. Fonti Musicali, FMD 205.


The Söliwoulen is a much-feared masker who is charged with protecting the bilakoro (boys who have not yet been circumcised) and the sounkoudoun (girls who have not yet undergone the equivalent operation.) The word Söli is given to the ceremony proper, whilst Söliwoulen can be translated as "the red panther", referring to his strength and to the colour of his costume of panther skins that has also been studded with mirrors and amulets to add to his terrifying appearance. He dances alone and his arrival in the village spreads fear when he is seen to pass the entry of the tata. The tata or village wall is built from a type of cob walling that is made from earth, hay, and the remains of termite nests. it reaches four or five meters in height and three horses can gallop side by side on its ramparts.

Ah Söliwoulén né, N'Fah bada nah! O Söliwulen, my father has arrived.
Eéé Söli wo mounkèni i lah? Ah, Söli, what has happened to you?
Ko alou ma marama fén tö mèn djinda lah? Didn't you hear this monster's name at the entry to the tata?
Eééé Söli wo moun kènin ilah? Ah, Söli, what has happened to you?
Ah Söli bada möö fwa, ibidi idjèdè ködö bö, If the Söli kills you, it's because you showed yourself to him.
Eééé Söli wo moun kènin ila? Ah, Söli, what has happened to you?

Zanetti, Vincent. 1999. "Les maîtres du jembe: Entretiens avec Fadouba Oularé, Famoudou Konaté, Mamady Keïta et Soungalo Coulibaly." Cahiers de musiques traditionnelles 12: 175-195.


p. 181

7. Le kawa et le sòliwulen sont des masques protecteurs très redoutés dans la société traditionnelle maninka. Le premier traque les «gens de l'ombre», les sorciers qui pratiquent la suya, la magie noire, et les frappe à l'aide d'un sac magique qu'on appelle bòrò. Le second protège les bilakoro et les sunkudun, c'est-à-dire les jeunes garçons et les jeunes filles qui n'ont pas encore vécu la circoncision ou l'excision. Tous deux dansent toujours seuls, répandant la crainte sur leur passage.

Billmeier, Uschi. 1999. Mamady Keita: A Life For the Djembe—Traditional Rhythms of the Malinke. Engerda, Germany: Arun-Verlag.


Traditional Ethnic Group: Malinke; Northeast Guinea

Soliwoulen means "Red Panther." Only one master fetish maker from the region can be Soliwoulen. This is a village festival, and all people who live there can participate. The fetish maker dances in a red costume and gives important information and predictions for the village. From time to time, he chooses someone from the crowd and tells him or her if something

Keita, Mamady. 2004. Guinée: Les rythmes du Mandeng. Vol. 4. Fonti Musicali, FMU 0340.


The rhythm Soliwulen comes from the North-East of Guinea, home of the Malinke. What does Soliwulen mean? It means "red panther" because the costume that the Soliwulen wears is all red. You cannot be a Soliwulen without having been initiated. The spirit of Soliwulen battles the bad spirits in the village. It is a special rhythm and a special dance. But I have put my own "techniques" in the rhythm Soliwulen, you'll soon discover.*

* Transcription of English-language subtitles.

Dupire, Cédric & Matthieu Imbert-Bouchard. 2008. L'homme qu'il faut à la place qu'il faut. Paris: Studio Shaiprod and Matthieu Imbert-Bouchard.


Le Kawa est un outil de Fakoly. Le Soliwoulen est un outil de Fakoly. Tout cela ensemble, avec le Koma, c'est ce qu'on appelle Fakoly.

Soliwoulen et Kawa sont de la même famille. Soliwoulen est le même rythme que Fakoly. Mais chacun a son nom. Chacun possède sa danse des pieds. Mais c'est la même chose.

Konate, Famoudou. 2008. Hamana Namun. TARIKUmusique, CD TAR 02.


Ce rythme a une fonction semblable à celle du kawa (numéro 3 et 4). Soliwulen est un masque.