Music

10 South African Hip-Hop Love Songs That You Need In Your Life

We round up the 10 Best South African Hip-Hop Love Songs for you and your lover's enjoyment.

Following along with this month's theme of Love and Blackness, we had resident SA hip-hop expert Sabelo Mkhabela, round up ten South African Hip-Hop Love Songs for you and your lover's enjoyment.


Hip-hop doesn't get enough credit for its love offerings, so we thought it only right to highlight some of the genre's best South African jams.

Get into it with the selection below. For more, check out our African Love Songs playlist on Apple Music.

Amu “Since I Met You"

“Since I Met You" is a double love song. Amu is caught between his love for hip-hop and this woman who is turning him into a soapie character. “Since I Met You," just like the album it's on, The Life, Rap and Drama (2003), is timeless—it sounds new to this day. Amu's production reveals a seasoned producer. The clarity of the music is impressive, especially given the era this album came in.


A-Reece “Mngani"

A-Reece and his lover are reunited, and he celebrates with “Mngani." Sonically the song is pleasing, with familiar chords that induce nostalgia, whether they take you back to Tupac's “I Ain't Mad At Ya" or Blackstreet's “Don't Leave Me." A-Reece sings the hook with old school R&B; sensibilities, giving the song the lovey-dovey feel he was gunning for.



ProVerb “I Know" ft. Ferdy Ferd

ProVerb pends the most heartfelt love songs in South African rap. 'Verb's best love song has to be “Marry Me" from his classic debut album The Book of ProVerb (2005). 'Verb pens the most heartfelt love songs in South African rap.

On his second album The Manuscript (2006), he had “Tell Me, Tell Me" and “From Across The Room." But both albums aren't readily available on streaming sites. “I Know," from his third album Write of Passage, is also a gem. On the song, 'Verb tells his partner that he knows what strings to pull to get her into the mood. Ferdy Ferd's hook is old school R&B; style, which is a perfect fit for the song.

Emtee “U Got It"

Emtee showed off his singing skills on his debut album Avery (2016). “U Got It" is one in which he shows his brilliance. Everything on the song just works, just like Emtee's relationship with his bae, which is revealed as healthy from lines like “Have been around the world/ haven't seen a better girl/ I'm just happy you don't twerk/ and you never judge me 'cause I'm sippin' on sizurp." A perfect soundtrack for a perfect relationship, if ever those exist.

Zubz “I'm Here" ft. Pebbles

“I'm Here", from Zubz's debut album Listener's Digest (2004) is more than just about long distance love and its challenges. It's also about being a struggler in a foreign country. But for him, having that conversation with the mother of his kid keeps him going (“But life's cool when I'm talking to you/ Late at night who I think of often is you/ You get me through"), even though that conversation is usually cut short when his credit runs out.

What makes “I'm Here" more effective is that it's told as an intimate no-holds-barred phone conversation—as a listener you feel like an eavesdropper. Pebbles sings one of those hooks she was known for in the mid-2000s. Timeless song from a timeless album.

AKA & Patoranking “Special Fi Mi"

AKA found his special someone and he decided to share the story in a celebratory afrobeats banger. There's nothing profound about “Special Fi Mi," but there's an existential euphoria that kicks in every time the song's on. It's a great cross between pop and rap, and is a great soundtrack to love going right. If you just found a special somebody you'll relate.

Reason “Promise Me" ft. Dineo Moeketsi

On “Promise Me," Reason raps in first person about what his partner has just told him: she's ready to take their relationship a step further, even though she's scared and knows it's not perfect. “I'm ready to give you all that's left of me in spite of my fears/ In spite of the glitches, in spite of the habits and all of these nasty affairs." The music, Reason's tone and Dineo's emotion on the hook form what is one of the most heartwarming love songs to ever come out of South Africa. It's up there with ProVerb's “Marry Me."

Solo “The Frolic" ft. Dineo Moeketsi & Kabomo

Solo and his real-life bae Dineo Moeketsi united for a song affirming their love on 2014's “The Frolic." Assisting with more vocals on the hook is the man whose voice oozes soul, Kabomo, adding to the song's grandeur. Dineo and Solo exchange heartwarming words, “Hope that you'll understand when I say I see forever with you," she sings, celebrating a relationship they are both comfortable in and want to stay in.

Nasty C “Phases" ft. Rowlene

“Phases" is one of the strongest songs on Nasty C's debut album Bad Hair. It shows his potency as a song-writer, and it has a mean rhyme scheme. “Phases" speaks of a woman in Nasty's life who's been there through his lowest points, but they both have questions and doubts about their relationship.

It gets better when he and the featured singer Rowlene go back and forth in a rapped and sung conversation towards the end. The production is minimalist, the keys and bass line creating a fitting environment for musings on one of the most complex feelings human beings experience.

Zuluboy “Nomalanga Mntakwethu"

“Nomalanga Mntakwethu" is more than just a love song—it tells the story of a freedom fighter (presumably a member of Umkhonto Wesizwe) during the apartheid era. The song is a letter to the soldier's loved one, expressing how he misses her, and how the sacrifices he and his colleagues had to make for the freedom of South Africa.

He keeps writing to her, but she doesn't write back, and in a tragic turnout of events, when he gets back from fighting, he learns Nomalanga is dead. The song, which samples the South African jazz classic “Nomalanga" by Caiphus Semenya, tells the trauma most South Africans went through while fighting for the liberation of the country.

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Photo: Dancers of the Asociación Cultural Afro Chincha Perú via Wikimedia Commons

After Decades of Erasure, Afro-Peruvians Will Finally be Counted in the National Census

Despite an Afro-Peruvian cultural resurgence not a lot has been done to increase the population's visibility on a political level.

In 2009, Peru became the first Latin American country to issue an official public apology to its afrodescendiente population for centuries of "abuse, exclusion, and discrimination." Since then, many have criticized it as more of a symbolic gesture, especially for its failure to mention slavery. It was also seen as a way for the government to highlight Afro-Peruvian culture over making any substantive improvements to the material conditions of Afro-Peruvian communities.

Enter the census, which can play an important role in compelling the Peruvian government to address systemic inequality related to education, poverty, and health. Unfortunately, the last time Peru made a formal attempt to keep track of its African descended population via the census was in 1940.

"In regards to the [actual] number of Afro-Peruvians, there has always been speculation," says Monica Carrillo, an Afro-Peruvian activist, performer, and founding director of the LUNDU Centro de Estudios y Promoción Afroperuanos, a non-profit organization that works on behalf of Afro-Peruvians.

The results of the 1940 census showed that less than 0.5% of the population identified as Afro-Peruvian. Yet the presence of Afro-Peruvians along the Pacific coast of Peru, both in rural and urban areas, has been both historically and culturally significant for centuries. "There was actually a time during the colonial period when Lima was majority Afro-Peruvian," says Carrillo.

Afro-Peruvians also share a unique experience, according to Carrillo, when compared to that of black communities that formed on the Atlantic side of the continent. The latter was able to maintain a closer connection to African religions and languages, while the latter were further displaced, both literally and figuratively, from their traditions.

Nevertheless, Peruvian culture has strong African influences that became more apparent during the second half of the 20th century, when figures such as Nicomedes and Victoria Santa Cruz led a revival of Afro-Peruvian folklore and footballers such as Teofilo Cubillas, considered Peru's greatest player, led the national team through its first golden era. This movement has carried over to the present, with Afro-Peruvian folklore reaching international audiences via Latin Grammy-winning artists Susana Baca and Eva Ayllón.

Victoria Santa Cruz- Me gritaron negra/ They called me black (woman)- Poem with english subtitles

Yet for all this recognition, something as basic as census data has been overlooked in the same way Afro-Peruvian culture was nearly erased. Since 1940, no official data had been collected by the Peruvian government and the question of race was essentially removed from the census.

This finally changed in 2017, when, for the first time in the history of the national census, Peru's National Institute of Statistics and Informatics (INEI) included a question about race and/or ethnicity that gave respondents an option to identify as African-descended. The latest results released by the INEI this past September represent the first official data on the Afro-Peruvian population in 78 years.

According to those results, roughly four percent of the total population identified as Afro-Peruvian, or about 828,800 individuals. "In general, I think that in some way, this [number] corresponds with what was expected," Carrillo says. Prior to the 2017 census, for example, a national survey conducted by the INEI estimated that Afro-Peruvians represented between five and ten percent of the total population.

Still, Carrillo warns, "These results don't necessarily imply that there weren't a lot of people who didn't self-identify [as Afro-Peruvian]." Of the more than 31 million Peruvians counted in the last census, roughly one million either did not indicate any 'race' or 'ethnicity' or selected 'other.'

At the same time, neither word appears in the question. This was done on purpose, according to Carrillo. "There was more emphasis on your cultural background, traditions, and ancestral heritage—race was not asked directly." The same goes for the array of common terms associated with blackness in Peru; such as zambo, moreno, mulatto, and negro; that are listed alongside afrodescendiente and Afro-Peruvian. "It was left open-ended because for us and for the government, it's obvious that it's an ethnic and/or racial question when you see the options," says Carrillo. Similar tactics, it should be noted, were used in Colombia to improve the accuracy of the census question on ethnicity. As a result, the Afro-Colombian population jumped from 1.5% in 1993 to 10.6% in 2005, albeit with criticisms for omitting the term 'moreno' as an option for respondents.

Encouraging self-identification within the framework of the census, moreover, can be controversial for some respondents, if not confusing for others. "It's better to reduce the potential for conflict," says Carrillo. In the case of Peru, this included convening a group of experts to discuss the manner in which race and ethnicity should be incorporated into the census. State-sponsored outreach campaigns, on the other hand, are an area in need of improvement, according to Carrillo. "There wasn't a strong enough campaign on the part of the government so that people would understand why self-identification is important," she asserts. "And well, you know, that takes a lot of time, and they didn't go all in because the resources haven't been adequate."

For its part, Carrillo's organization, LUNDU, created a virtual census to help prepare Peruvians for the questions that would appear on the census. The organization also launched a public awareness campaign called Somos Afrodescendientes that encourages Peruvians to embrace their African heritage. This is in addition to LUNDU's work in combating negative and racist portrayals of Afro-Peruvians in media. Recently, for example, a mattress ad was criticized for implicitly portraying a black woman as unhygienic from the perspective of her condescending white roommate. Carrillo was quoted in a report from NBC News as saying, "The people who run these companies don't have the proximity, experience, or interest in understanding the multiracial public that is contemporary Peru."


Afro-Peruvian women at the El Carmen carnival, 2017 Photo: Wikimedia Commons

Visibility, however, is a byproduct of the census, one that reveals the contemporary Peru to which Carrillo makes reference. So in addition to providing official data on the Afro-Peruvian population, the census results from September showed that one-quarter or roughly six million Peruvians identify as indigenous. Visibility is also an essential feature of the broader regional movement of the past two decades to count the indigenous and Africa-descended populations throughout Latin America. The goals of the movement were highlighted by the United Nations as part of the theme of World Population Day in 2010, which encouraged countries to also improve the material conditions of their marginalized, underrepresented populations. The UN also declared 2011 the year for people of African descent and 2015-2024 the decade for people of African descent.

Since then, Mexico has recognized its population of African descent via the census for the first time ever, while Chile, on the other hand, removed the option for respondents to identify as Afro-Chilean just last year. "You make progress, you reach a certain point, but afterwards, you can't let your guard down," says Carrillo.

For Afro-Peruvians, more recently, displacement has emerged as a threat due to the growing agro-exportation industry, among other factors. "If you look at the discourse of the Afro-Latino movement in the region, it is very much associated with the topic of displacement," says Carrillo. In Peru, this has not always been the case. A major land reform in the 1970s is one such example. "A lot of Afro-Peruvians ended up owning their land, which is something you don't necessarily see in other parts [of Latin America]," explains Carrillo. That, however, is beginning to change—which is why she sees the census results as an opportunity to generate more discussion of collective rights. "Afro-Peruvians are losing their land, so yes, I think the possibility of discussing this topic is interesting."

Looking ahead, much of the advocacy and planning that preceded this last census in Peru remains pertinent to the outcome of the next census, which is scheduled for 2027. "We have to keep strengthening the campaigns so that ten years from now, we could perhaps have a greater number of people that self-identify as afrodescendiente," says Carrillo.

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