All products

The third part of Ideologic Organ Music’s trilogy of field recordings of sacred flute music from Papua New Guinea, recorded by Ragnar Johnson and Jessica Mayer in the 1970s. A book titled “A Papua New Guinea Journey” consisting of RagnarJohnson’s account of the circumstances behind the recordings will be published simultaneously with this music release.

“The recording of a male initiation ceremony with sacred flutes, bullroarers and ‘crying baby’ leaves was only possible after fifteen months residence during anthropological research. From the same Ommura villages in the Eastern Highlands there are bamboo jews harps, yam fertility flutes and singing. Nama (‘bird’) sacred flutes were recorded in a Gahuku Gama village in the town of Goroka. There are Mo-mo bamboo resonating tubes and singing from the Finisterre Range of Madang. From the Ramu Coast region of Madang there are: Waudang flutes, garamut slit gongs and singing from Manam Island, Maner flutes from Awar village and Siam and Guna flutes and garamuts from Nubia Sissimungum Village. These previously unreleased recordings were made in 1976 and 1979.”
–Ragnar Johnson, London 2021

::::::

Ragnar Johnson's liner notes for the release

This music comes from the Eastern Highlands and Madang provinces of Papua New Guinea. The recordings of the Ommura Iyavati male initiation ceremony, the different bamboo jews harps, yam fertility flutes and singing were the result of fifteen months residence for anthropological research 1975- 1976 and a one month return in 1979. The Iyavati male initiation ceremony with its spirit cries of bamboo transverse blown and water flutes, bullroarers and ‘crying baby’ leaves was recorded at night outside the men’s house with the sounds of instruction and singing from inside the men’s house audible in the background. Nama ‘bird’ transverse blown paired bamboo flutes were recorded in a Gahuku Gama village inside the town of Goroka in the Eastern Highlands. The Mo-mo resonating tubes and singing were recorded at Damaindeh Bau on the Markham Valley edge of the Finisterre Range. The other Madang recordings of long paired bamboo flutes and garamut wooden slit gongs come from the Ramu coast region. There are Waudang flutes, garamuts and singing from Manam Island, Maner flutes from Awar and Siam and Guna flutes and garamuts from Nubia Sissimungum.

The Ommura lived in the Yonura villages of Samura, Sonura and Moussouri which were next to the Obura Patrol Post and in the neigbouring villages of Kurunumbaira and Asara. The1975 Government Census listed a population of 1,140 inhabitants of whom 437 lived in Yonura. The Ommura, the collective name for the inhabitants of these villages, spoke a dialect classified as Southern Tairora. The Obura Patrol Post, established in 1965, was 32 miles from the town of Kainantu in the Dogara Census Division of the Eastern Highlands of Papua New Guinea. The altitude was 4,000 to 5,300 feet on the valley floors and up to 8,000 feet on the mountain ridges. The arrival of steel tools, traded along the Markham Valley, into what was previously a stone age technology, preceded the establishment of the patrol post by about fifteen years. The first government patrol to reach the Ommura area was in the early 1950s and the area was regularly patrolled by the 1960s. Inter-village warfare was endemic.

The Ommura were slash and burn cultivators growing sweet potatoes, yams, taro, bananas, sugar cane, various beans, pit-pit, maize, squashes and greens. Arabica coffee was introduced as a cash crop in the early 1970s and young men were sent as plantation labourers to New Ireland.

Every Ommura patri-lineage (okyera) had a mountain demarcating a traditional area of lineage residence and a mythical lineage ancestor (uri). Ommura social life revolved around the staging of various kinds of ceremonies. There were fertility ceremonies to promote the growth of yams, sweet potatoes and pigs. Major events in individuals lives were marked by the enactment of the life cycle ceremonies of birth, male or female initiation, marriage and death. All Ommura ceremonies involved payment of some kind varying in amount from large payments between lineage groups for life cycle ceremonies consisting of traditional valuables, earth oven cooked pig meat and food, and money to small payments of food.

The Ommura practised three types of curing ceremony; Ua-ha in which the illness was chased away by armed men, Vu-ha in which the afflicted were fed a mixture of pork and medicinal herbs and their illnesses were transferred into a device made of sugar cane and washed away by flowing water and Asochia where diviners chewed hallucinogenic tree bark (Galbulimima Belgraveana) to see the cause of the illness and then treat it.

The Ommura performed the following male and female initiations: Nihi Rara the piercing of the nasal septum for male and female children; Kam Karura performed in the women’s house for girls, Ummara and Iyavati performed in the men’s house for boys and the male and female pre-marriage ceremonies performed respectively in the men’s house and woman’s house.
These initiations were enacted to discipline youth into their respective male and female roles with bleeding the nose and beatings with taroah stinging nettles to promote heath. Male and female initiates were instructed to practice the same food taboos and were educated by means of gender specific secret stories and songs. Burlesque mimes of the opposite sex occurred in both and at the end the initiates were decorated in new clothes, ornaments and paint. A feast of pig meat and vegetables had to be given by the father at the end of an initiation ceremony together with a payment to the eldest mother’s brother for his participation.

Nose bleeding was performed to remove the dangerous accumulation of blood that became lodged inside the bridge of the nose at conception in the womb. To strengthen the penis young males had the urethra of the penis bled sometime between the final stage of male initiation and marriage. During the Iyavati initiation the male initiates were beaten with taroah stinging nettles, secret taroah songs were sung and exaggerated mimes of aggressive male sexual behaviour involving the use of taroah were enacted with much chanting of the male ’Wo-Wo’ war cry. Initiates were told what acts and foods were forbidden to them and given instructions regarding permissible sexual relations and their duties to assist their relatives and future wife. Iyavati initiates wore a pair of pigs tusks points upwards through a hole in the nasal septum.

Marriage was centred around the bride price which was given to the wife’s father by the husband, his paternal kin, mother’s brother and relatives. During the marriage ceremony, grooms were warned about the disastrous consequences of contact with female menstrual pollution and brides were warned not to poison a husband in this way.
Peace was made between enemy villages by an exchange of cooked pigs in a ceremony called Obu. A death compensation ‘head’ payment
in traditional valuables or a woman in marriage was the only act that eliminated the need for a payback killing in retribution for a death in war. Inter-village trade was carried out between two individuals rather than groups from different villages, frequently with partners from the lower altitude Bush Markham villages. 

The third part of Ideologic Organ Music’s trilogy of field recordings of sacred flute music from Papua New Guinea, recorded by Ragnar Johnson and Jessica Mayer in the 1970s. A book titled “A Papua New Guinea Journey” consisting of RagnarJohnson’s account of the circumstances behind the recordings will be published simultaneously with this music release.

“The recording of a male initiation ceremony with sacred flutes, bullroarers and ‘crying baby’ leaves was only possible after fifteen months residence during anthropological research. From the same Ommura villages in the Eastern Highlands there are bamboo jews harps, yam fertility flutes and singing. Nama (‘bird’) sacred flutes were recorded in a Gahuku Gama village in the town of Goroka. There are Mo-mo bamboo resonating tubes and singing from the Finisterre Range of Madang. From the Ramu Coast region of Madang there are: Waudang flutes, garamut slit gongs and singing from Manam Island, Maner flutes from Awar village and Siam and Guna flutes and garamuts from Nubia Sissimungum Village. These previously unreleased recordings were made in 1976 and 1979.”
–Ragnar Johnson, London 2021

::::::

Ragnar Johnson's liner notes for the release

This music comes from the Eastern Highlands and Madang provinces of Papua New Guinea. The recordings of the Ommura Iyavati male initiation ceremony, the different bamboo jews harps, yam fertility flutes and singing were the result of fifteen months residence for anthropological research 1975- 1976 and a one month return in 1979. The Iyavati male initiation ceremony with its spirit cries of bamboo transverse blown and water flutes, bullroarers and ‘crying baby’ leaves was recorded at night outside the men’s house with the sounds of instruction and singing from inside the men’s house audible in the background. Nama ‘bird’ transverse blown paired bamboo flutes were recorded in a Gahuku Gama village inside the town of Goroka in the Eastern Highlands. The Mo-mo resonating tubes and singing were recorded at Damaindeh Bau on the Markham Valley edge of the Finisterre Range. The other Madang recordings of long paired bamboo flutes and garamut wooden slit gongs come from the Ramu coast region. There are Waudang flutes, garamuts and singing from Manam Island, Maner flutes from Awar and Siam and Guna flutes and garamuts from Nubia Sissimungum.

The Ommura lived in the Yonura villages of Samura, Sonura and Moussouri which were next to the Obura Patrol Post and in the neigbouring villages of Kurunumbaira and Asara. The1975 Government Census listed a population of 1,140 inhabitants of whom 437 lived in Yonura. The Ommura, the collective name for the inhabitants of these villages, spoke a dialect classified as Southern Tairora. The Obura Patrol Post, established in 1965, was 32 miles from the town of Kainantu in the Dogara Census Division of the Eastern Highlands of Papua New Guinea. The altitude was 4,000 to 5,300 feet on the valley floors and up to 8,000 feet on the mountain ridges. The arrival of steel tools, traded along the Markham Valley, into what was previously a stone age technology, preceded the establishment of the patrol post by about fifteen years. The first government patrol to reach the Ommura area was in the early 1950s and the area was regularly patrolled by the 1960s. Inter-village warfare was endemic.

The Ommura were slash and burn cultivators growing sweet potatoes, yams, taro, bananas, sugar cane, various beans, pit-pit, maize, squashes and greens. Arabica coffee was introduced as a cash crop in the early 1970s and young men were sent as plantation labourers to New Ireland.

Every Ommura patri-lineage (okyera) had a mountain demarcating a traditional area of lineage residence and a mythical lineage ancestor (uri). Ommura social life revolved around the staging of various kinds of ceremonies. There were fertility ceremonies to promote the growth of yams, sweet potatoes and pigs. Major events in individuals lives were marked by the enactment of the life cycle ceremonies of birth, male or female initiation, marriage and death. All Ommura ceremonies involved payment of some kind varying in amount from large payments between lineage groups for life cycle ceremonies consisting of traditional valuables, earth oven cooked pig meat and food, and money to small payments of food.

The Ommura practised three types of curing ceremony; Ua-ha in which the illness was chased away by armed men, Vu-ha in which the afflicted were fed a mixture of pork and medicinal herbs and their illnesses were transferred into a device made of sugar cane and washed away by flowing water and Asochia where diviners chewed hallucinogenic tree bark (Galbulimima Belgraveana) to see the cause of the illness and then treat it.

The Ommura performed the following male and female initiations: Nihi Rara the piercing of the nasal septum for male and female children; Kam Karura performed in the women’s house for girls, Ummara and Iyavati performed in the men’s house for boys and the male and female pre-marriage ceremonies performed respectively in the men’s house and woman’s house.
These initiations were enacted to discipline youth into their respective male and female roles with bleeding the nose and beatings with taroah stinging nettles to promote heath. Male and female initiates were instructed to practice the same food taboos and were educated by means of gender specific secret stories and songs. Burlesque mimes of the opposite sex occurred in both and at the end the initiates were decorated in new clothes, ornaments and paint. A feast of pig meat and vegetables had to be given by the father at the end of an initiation ceremony together with a payment to the eldest mother’s brother for his participation.

Nose bleeding was performed to remove the dangerous accumulation of blood that became lodged inside the bridge of the nose at conception in the womb. To strengthen the penis young males had the urethra of the penis bled sometime between the final stage of male initiation and marriage. During the Iyavati initiation the male initiates were beaten with taroah stinging nettles, secret taroah songs were sung and exaggerated mimes of aggressive male sexual behaviour involving the use of taroah were enacted with much chanting of the male ’Wo-Wo’ war cry. Initiates were told what acts and foods were forbidden to them and given instructions regarding permissible sexual relations and their duties to assist their relatives and future wife. Iyavati initiates wore a pair of pigs tusks points upwards through a hole in the nasal septum.

Marriage was centred around the bride price which was given to the wife’s father by the husband, his paternal kin, mother’s brother and relatives. During the marriage ceremony, grooms were warned about the disastrous consequences of contact with female menstrual pollution and brides were warned not to poison a husband in this way.
Peace was made between enemy villages by an exchange of cooked pigs in a ceremony called Obu. A death compensation ‘head’ payment
in traditional valuables or a woman in marriage was the only act that eliminated the need for a payback killing in retribution for a death in war. Inter-village trade was carried out between two individuals rather than groups from different villages, frequently with partners from the lower altitude Bush Markham villages. 

"A New Guinea Journey" is Dr. Ragnar Johnson's 289 page manuscript concerning his ethnomusicology research in Papua New Guinea during the 1970s. Ideologic Organ has released three double LP/double CD titles of recordings from these extensive, immersive and assimilated research trips. This is the definitive writing on the topic.

A communication with the spirits. A sacred performance on a Papua New Guinean bamboo flute. Under the umbrella of Editions Mego, Ideologic Organ, one of the leading experimental labels run and curated by Stephen O'Malley (of Sunn O)))) fame, has released a new album on the same label. It was sampled on Bjork's latest and greatest album "Utopia", which makes it all the more controversial. This is a previously unreleased field recording of New Guinea made by Ragnar Johnson in 1979. This is a music heritage level recording!

This is a recording of musical heritage level! This is a rare field recording of a bamboo flute played by adult males in the Madang region of Papua New Guinea for ceremonial purposes, using long female and male bamboos. This is a solo performance of the bamboo flute with an all-too-rare sound, woven with mysterious breaths and occasional birdsong. The mysterious performance, like a dialogue with nature and spirits, seems to come from another world or dimension. These performers seem to be the last generation to have been taught this performance technique, and there is no doubt that this is a recording of great documentary value. The sound quality is perfect, no matter where or when it is played, and the production is flawless, with digitizing and mastering by Dave Hunt at Dave Hunt studio and cutting by Rashad Becker at Dubplates and Mastering. Notes by Ragnar Johnson and Jessica Mayer. Cover photo by Ragnar Johnson.

SPECIAL EDITION JAPANESE VINYL LP - Special Liner Notes and interview with Roland Kirk by Val Wilmer - OBI strip with Japanese translation

Japanese bamboo flute maestro and goat (JP) cohort Rai Tateishi makes an impressive debut statement with his holistic attempts to transcend the limits of ancient instruments to reveal gently delirious insights comparable with Jon Hassell, Phew, Bendik Giske, FUJI|||||||||||TA.

‘Presence’ is a triumph of improvised, elemental musicality that distills aspects of myriad folk traditions in pursuit of the artist’s own truth. For 40 minutes of singularly weird, locked-in performance, Rai Tateishi diverges his formative training in the shinobue (a bamboo flute) to applications for its elder sibling, the shakuhachi, and its distant relatives in the khene mouth organ of Northeastern Thailand and Laos, and even the Irish flute, with remarkable results returned from each.

Piece to piece, Tateishi adapts a spectra of unusual and extended instrumental experiments to articulate uniquely animist sound arrangements, with judicious use of a ring modulator and delay effects only subtly altering his sound in real-time, gelling the harmonics and smoothing off its contours. Some 15 years of studies and accreted knowledge of histories, timelines, and spirits are deftly tattered in the air and rebound in precisely complex ribbons that become all the more impressive by virtue of its in-the-moment recording.

Presented with no overdubs, the six works were recorded by label head and KAKUHAN/goat lynchpin Koshiro Hino across three days of adventurous improvisation capturing the breadth of Tateishi’s vision in a mix of succinct flights of fancy and one durational wonder where he really cuts loose. An opening piece of rapid percussive fingering and rasping sets the tone for increasingly intricate explorations of the shinobue, and bluesy cadence of a reedy Thai khene - antecedent of the shō - whipped into headier harmonic overtones, whilst his 5th piece for Irish flute best recalls Ka Baird or Michael O’Shea’s lysergic impishness, and a 13 minute closing piece most boldly fucks with folk and jazz traditions, in-depth and with the genre short-circuiting audacity of Rahsaan Roland Kirk.

Landing in the wake of prism-shaking works by Will Guthrie & Mark Fell, goat (jp) and Kakuhan; Tateishi’s ‘Presence’ more than lives up to NAKID’s impressive levels, unflinchingly operating by its wits with a verve and dare-to-differ moxie that gets at it from the first hit to the last, harnessing the kind of skill and ingenuity that’s distinctive but still strikingly minimal and overwhelmingly physical. It's a remarkable achievement.

Silver Threads is proud and genuinely honoured to share our second release, “If Not Now, When” by the incredible Raica (Chloe Harris), out on 28th November 2025 and available to pre-order from 18th here and from selected shops.

Chloe Harris (Raica) lives and breathes music. A vastly experienced and unique DJ, a hugely talented and inquisitive recording artist and live performer, co-founder of the legendary Further Records’ label and shop, event curator and psychedelic visual artist (check the cover of her album Dose).

“If Not Now, When” is her fourth album as Raica. It follows her much-loved album, The Absence of Being on Quiet Details earlier this year, a tender transmission of love to those in another realm. Lucent Glances (Greta Cottage Workshop - 2016) and Dose (Further Records - 2015), are incredible, too. Exploratory and untethered, with powerful bass expression.

“If Not Now, When” is a magnificently expansive album that shows Raica’s breadth as an artist – at times delicate and intimate then mindbending and tough, as Chloe leads us on a journey only she could take.

This is a sophisticated, creative album that came out of a difficult time (which we won’t go into again here) and has huge potential to become an instant classic. There’s darkness, warmth but also playfulness and a sparkling lightness of touch. There are mesmerising rhythms, gentle pulses that give the album momentum and reflect Chloe's love of dance music and 90s ambient.

Chloe has a strong and distinctive voice that carries through this album’s range of moods, sounds, textures and tempos. She says, “I felt a sense of freedom, perhaps since I didn’t think anyone would hear it.” I relate to that sense of freedom in obscurity but I’m very pleased Chloe was wrong about that, and that the title – chosen recently – suggests she’s going to share more of her music with us. “It’s just about being able to communicate ideas through sound. Maybe sometimes they land well and others don’t but it’s OK to let it go. Just allowing yourself to just be in the moment and not worrying outside of that.” I couldn't agree more.

I hope “If Not Now, When” touches you as much as it has us. Thanks you to Chloe for trusting me with this precious album.

The CD album of "If Not Now, When" is glass mastered, mastered by Alex Gold at quiet details, with his incredible patience, care and attention, and the beautiful cover art and design is by Emile Facey (Plant43) in collaboration with Raica. The cover art spills out of the frame and the six-panel digipack opens to show another stunning original artwork by Emile.

It follows the same layout as ST01 (Jo Johnson - Alterations Volume One) opens to show a large original illustration that spills and the stitch motif along the bottom links the two releases together when they sit side-by-side on your shelf while the colours of each are unique and contrasting.

Huge thank you to Alex Gold for his support to Silver Threads. Thanks also to Loula Yorke, Philip Sherburne and Neil Mason.

One of the greatest, heaviest, and most sought-after guitar records from 1970s West Africa, available on vinyl for the first time in over a decade!!! Bamako, Mali, 1973: Rail Band, the official orchestra of the Malian state railway, drops their self-titled LP. It’s a relentlessly soulful and hypnotic blend of American funk, jazz horns, and Afro-Cuban music, reflected through centuries-old Mandé tradition and blasted at top volume by some of the continent’s greatest artists. Led by legendary trumpet and saxman Tidiani Koné and held aloft by the intricate web of Djelimady Tounkara’s rumbling, reverb-soaked guitar, Rail Band’s sprawling compositions embody West African storytelling traditions while exulting in the technology and modernity of a newly independent Mali. Vocalists Salif Keita and Mory Kanté, two heroes of African music who would achieve global fame as soloists, are endlessly emotive, oscillating between silky ballads and funk screams. The band’s sound is filled out by layers of percussion, rolling guitars, and melodic horns filtered through the Caribbean. Starting in 1970, Rail Band played five nights a week, from 2 pm til the early hours, at the Buffet Hotel de la Gare. Their audience was an international array of businessmen, young partiers, and people of the Bamako night. The band was incredibly versatile, switching genres, rhythms, and styles to meet their crowd. It was a volatile mix, one that would fall apart soon after these recordings were made, with Salif Keita’s departure to start the rival Les Ambassadeurs. Though Rail Band continued in many distinguished forms, the eight songs on this album reveal one of the greatest bands to ever exist, at the height of their creative powers. On “Duga,” a composition dating back to the 13th century and passed on through oral tradition by the jelis (griots), the Rail Band replaces balafon with the interplay of Cheick Tidiane’s speaker-rattling bass and Alfred Coulibaly’s tasteful organ. “Marabayasa,” with its iconic sax intro and Mory Kanté channeling James Brown, is a deep-cut favorite of DJs around the world. Part of a long and regal lineage of Malian guitar orchestras initially tasked with translating the region’s traditional music to modern instrumentation, Rail Band morphed and reenvisioned those traditions with a style and energy that has never been matched. High-quality black or translucent blue vinyl (limited to first pressing), old school jacket faithfully reproducing the iconic “mermaid” design from the 1973 release. Licensed from Syllart Records and Djelimady Tounkara.

"Yesterday it started to rain… The smell of damp tarmac rising up through open windows, a smell which is uniquely evocative for us all depending on our individual histories: a suburban pavement, a school playground, a basketball court. The rain cut through a band of low pressure that had been lying over the city for days, pinging rhythmically off metal, causing rolling tyres to hiss and spit. The music that soundtracked this meteorological shift was the debut full length from Rain Text (Giuseppe Ielasi & Giovanni Civitenga), simply titled III. Scattered throughout the nameless eight tracks there are moments of low-end pressure relieved by the fizz and clatter of metallic rhythms; there is static, there is discord, there is release. The individuals comprising Rain Text have a long history of manipulating sounds for evocative ends, Giuseppe Ielasi has been making music as one half of Bellows for many years, each album stretching and destroying their sound in beautiful increments. He has also released reliably inspirational music either solo or in collaboration for the likes of Editions Mego, Shelter Press and Faitiche. His sensitive ears are also in high demand as a mastering engineer. It is worth perusing the 800+ releases he has technical credits for on Discogs: from classics of the avant-garde to the freshest faces of the Swedish underground, the chances are some of your favourite albums are included. Giovanni Civitenga helms the SKYAPNEA long-running NTS show. Joining him, you can enjoy the fruits of a lifetime of deep listening through shows that flit between the industrial and the devotional, a space that is fully explored on III. The album was recorded quickly over three fertile days in Ielasi’s studio in Monza, but of course results like this can only be achieved at such a pace by spending a lifetime obsessing over the mechanics and possibilities of sound. Those who are enamoured by the rain—who are returned by it to the surfaces, smells and sounds of a lost and idealised youth; who feel themselves restored—are known as ‘pluviophiles’. Their response to rain may well have a biological explanation: when rain hits tarmac negative ions are released into the air, which are thought to result in feelings of wellbeing and positivity. All the more reason, then, to return to the vivid ecosystem that Rain Text has so carefully cultivated for III." Words by The Dengie Hundred – August 2024

Rainy Day was an album released in 1984 on the now-defunct indie label Enigma. It consisted of cover songs performed by various musicians from California's so-called "Paisley Underground" scene. This loose collective was assembled by David Roback, who was then a member of Rain Parade and later of Opal and Mazzy Star. Other participants included Roback's Rain Parade mates (brother Stephen Roback, Matthew Piucci, Will Glenn) and members of the then-little-known Bangles (Susanna Hoffs and Vicki Peterson), the Dream Syndicate (Kendra Smith, Dennis Duck, Karl Precoda), and the Three O'Clock (Michael Quercio).

The songs that were chosen indicated the influences that were generally shared by bands from that scene; not only is a Velvet Underground song covered, but also one by Big Star, and two by the Buffalo Springfield which both happen to be Neil Young compositions. Some other selections are old folk songs which are best remembered as Byrds and Beach Boys recordings. Hendrix and the Who also made the list.

Raja Kirik is Indonesian duo Yennu Ariendra and J. Mo'ong Santoso Pribadi, two radical artists who draw on Java's rich cultural traditions and its history of struggle against colonial oppression to create music that surprises, challenges and educates in equal measure. They root their music in the sound of shamanic trance dances, specifically the Jaranan, or Jathilan, a Hindu-Buddhist-era dance from the 11th Century that symbolizes the ways common people could overcome their rulers using evasion and agility. "Rampokan" is Ariendra and Pribadi's second album, originally released by cult Indonesian label 'Yes No Wave' in June 2020, and now presented in a remastered edition with an additional previously unreleased track in a limited double vinyl edition. The album is inspired by centuries of cultural resistance in Java. When Dutch traders established a colonial presence on the island at the end of the 16th Century, the Javanese used traditional dances to express their opposition. Raja Kirik express this historical friction with a mind-bending fusion of traditional Indonesian percussion, digital noise and over-driven Dutch hard-style. The album roots itself in the stage of Jaranan performance where the players become possessed, connecting to their subconscious mind and the body's collective memory and trauma. Ariendra and Pribadi reflect this by dousing evocative microtonal clanks from their arsenal of home-made instruments in expertly designed digital noise, and stringing the disparate elements together with the oppressive pneumatic pressure of high-BPM, warehouse-ready kick drums. Like the trance dances that inspired them, these tracks evolve and cycle from misery to ecstasy, spinning distinctive narratives with rhythm, texture and repetition. The album title is taken from "Rampokan Macan", a colonial-era arena battle between spearmen, criminals and wild animals. The ceremonial fights were provided to illustrate the strength of the Javanese Royal Kingdoms in the face of the Dutch East Indies government; Raja Kirik's sophomore album is a similarly lavish display, offering a charged confrontation of IDM, hard dance music and traditional sounds that spits fire into the face of tyranny. Of course, it is a recommended ritual trance / industrial picture scroll for fans around Gabber Modus Operandi and Senyawa!

“Spuren & Gegenworte” began with a quasi-telepathic collaboration between KM and RW. Both recorded a track on May 3, 2021, from 8:00 PM to 8:10 PM. These recordings were subsequently transformed, combined, juxtaposed, and further modified over the course of several months, resulting in the completion of the four pieces on the CD.
“Spuren & Gegenworte” can be translated as “traces & antonyms”, opening up a wide range of interpretations. “Traces” may refer to the remnants of the original sounds that have been transformed in the process of reworking, or it can symbolize the cultural and musical influences that can be discerned. “Antonyms” oscillates between contrasting/contradictory and complementary meanings. Of course, other interpretations are also possible.
The 4 titles are indicated as Japanese terms on the cover:  痕跡、対立、変動、補完. They stand for the themes of traces, confrontation, fluctuation, completion.
***
Kohei Matsunaga is a musician and illustrator, born in Osaka in 1978. He has been actively making music since 1992, with notable releases on labels such as Raster Noton, Wordsound, Mille Plateaux, Important Records and PAN. He has collaborated with many artists, including Mika Vainio, Sean Booth from Autechre, Conrad Schnitzler, Merzbow and Asmus Tietchens. He lives in Osaka and Berlin.

Ralf Wehowsky is one of the most respected electronic composers of our day and was also a founder member of the seminal German group P16.D4 and label Selektion whose ground-breaking releases influenced many working in today’s experimental music scene. His work is split between solo releases (under the moniker RLW) and collaborations, exploring all fields between media exchange and realtime presence recordings. His music is impossible to pigeonhole into one simple bracket. It is neither industrial or musique concrete, nor computer music nor improvisation. In fact, it could be all of these.

Sweet coupling single of mellow / urban soul classic.

RAMZi is returning home with these eight sonic quests, reanimating the dormant FATi Records, Phoebé’s own label. Feu Follets (Fire Sprites) are fireflies, flickering balls of light dancing in the dark shadows, found in fields, forests, chaparral, and scrublands, the many different landscapes of RAMZi’s whimsical adventures.

Music From Memory are excited to present 'hyphea', a new album by Montreal based artist Phoebé Guillemot aka RAMZi. Featuring ten mind-melting tracks ‘hyphae’ is RAMZi’s latest sonic quest and is based around sketches she originally made as a score for a documentary about mushrooms called 'Fun Fungi' (directed by Frederic Lavoie). Recorded between November 2021 and May 2022, writing 'hyphea' began as an attempt to transcend boredom and frustrations imposed by severe restrictions during the pandemic. For Phoebé the album was a way to reconnect with her alter ego RAMZi; who's energy brought her back to uniquely mystical feelings and hope for future magical adventures. RAMZi is a wild spirit from the forest and refers to a parallel autonomous world that keeps evolving. In Phoebé’s own words: “The music remains as a doorway to that world. It has never been about me, I always see that entity bigger than myself. The process of writing 'hyphea' was rather intuitive. I don’t think about styles of music before producing tracks. Those are more like an adventure in itself, each one set in a different ecosystem.”

Fully licensed, all tracks restored & remastered for the 1st time! Ranking Dread In Dub, originally released, on the Silver Camel UK label run by the late Tony Gorman, in 1982 is back in the shops with a completely remastered version that highlights the musical production of this classic album. The rhythm's are provided by The Roots Radics and Sly & Robbie, with the tracks mixed at King Tubby's. It also come back with the iconic artwork by Rod Vass. This is a must have for the dub heads...

Sdban Records is delighted to announce the reissue of this genre-defying jazz album originally released on library label Selection Records in 1972. Delving into the story of the American pianist and composer Phil Raphaël reveals more questions than answers. He was born in New York where he played with Charlie Parker, Jon Eardley and Howard McGhee, but a 1951 recording with Red Rodney for Prestige Records is the single remaining trace of his bebop days. Raphaël appeared under unknown circumstances in Belgium in the 1960s, playing among others at the 1966 Jazz Bilzen festival, and he eventually settled in Brussels. A multifaceted musician, he did not limit himself to jazz and also worked in pop groups, directed the music for the spectacle Hair, and even had a brief residency at Pol’s Jazz Club where he played the music of Johann Sebastian Bach four nights per week. His album ‘Stop, Look, Listen’, which was recorded with the rhythm section of Babs Robert’s group, consists of four long genre-defying tracks colored by the dreamlike vocals of opera singer Rose Thompson. A surreal blend of genres, hard to pin down. It’s highly imaginative jazz, that much is sure. Raphaël shifts from serene late night piano jazz to more free or even spiritual passages, magnificently paired with the otherworldly vocals of Rose Thompson. The LP was put out by Selection Records, a label that primarily issued library music at the time, and thus went largely unnoticed upon release. The recording makes clear that Phil Raphaël was a highly gifted artist whose talent will forever remain undervalued, since it was his only effort as a leader. Raphaël’s passage through the Belgian nightlife was just as mysterious as his music, and few people seem to remember him. Drummer Bruno Castellucci describes him as remarkable, both as a musician and as a person: “He was a hippie before there were hippies. He wasn’t part of the system but he had a system of his own.”

Since 1992, Robin Storey (founding member of the pioneering post-industrial band Zoviet*France) has been creating innovative and thought-provoking music under the Rapoon moniker. Drawing inspiration from his early days with Z*F, he continues to push the boundaries of ambient, industrial, and world music genres, earning him a dedicated following across the globe.

Originally available in 1994 as a limited-edition DAT tape through Staalplaat Records, Cidar was later included as a bonus CD in the reissue of another Rapoon classic, Fallen Gods. Now, after years of anticipation, fans can experience this mesmerizing work as a stand-alone release—remastered and expanded with three previously unreleased tracks from the original 1994 recording sessions.

Cidar showcases Robin’s signature sound - a seamless blend of Z*F-inspired drones and loops intertwined with vibrant African percussion and hauntingly beautiful Asian string instruments. This combination creates an immersive, trance-like atmosphere that transports listeners into a world of meditative sonic exploration.

With its enchanting rhythms and deeply textured layers, Cidar stands as a testament to Robin's unparalleled ability to craft music that defies genre boundaries while remaining instantly recognizable. Fans of both Zoviet*France and Rapoon will find themselves drawn into the hypnotic sounds of this timeless masterpiece.

The standalone release of Cidar marks an important milestone in the history of experimental music, offering audiences worldwide the opportunity to rediscover or experience for the first time one of Robin Storey's most influential works.

Since 1992, Robin Storey (founding member of the pioneering post-industrial band Zoviet*France) has been creating innovative and thought-provoking music under the Rapoon moniker. Drawing inspiration from his early days with Z*F, he continues to push the boundaries of ambient, industrial, and world music genres, earning him a dedicated following across the globe.

Originally available in 1994 as a limited-edition DAT tape through Staalplaat Records, Cidar was later included as a bonus CD in the reissue of another Rapoon classic, Fallen Gods. Now, after years of anticipation, fans can experience this mesmerizing work as a stand-alone release—remastered and expanded with three previously unreleased tracks from the original 1994 recording sessions.

Cidar showcases Robin’s signature sound - a seamless blend of Z*F-inspired drones and loops intertwined with vibrant African percussion and hauntingly beautiful Asian string instruments. This combination creates an immersive, trance-like atmosphere that transports listeners into a world of meditative sonic exploration.

With its enchanting rhythms and deeply textured layers, Cidar stands as a testament to Robin's unparalleled ability to craft music that defies genre boundaries while remaining instantly recognizable. Fans of both Zoviet*France and Rapoon will find themselves drawn into the hypnotic sounds of this timeless masterpiece.

The standalone release of Cidar marks an important milestone in the history of experimental music, offering audiences worldwide the opportunity to rediscover or experience for the first time one of Robin Storey's most influential works.

‘Fallen Gods’ is the third studio album by Rapoon aka Robin Storey, formerly of :zoviet*france:. Originally released in 1994, ‘Fallen Gods’ emerged amid a prolific early period for the Rapoon project, following in the wake of debut album ‘Dream Circle’ – originally released in 1992 – and second outing ‘Raising Earthly Spirits’, released a year later. Building on the haunting industrial ethers of ‘Dream Circle’ and the esoteric, rhythmic drone of ‘Raising Earthly Spirits’, ‘Fallen Gods’ consolidates many of the sounds and disciplines that had shaped Storey’s work up to this point, while indicating a newfound, concerted focus on classical Indian instrumentation. The results represent a synthesis of myriad ideas, rooted in the duality between modernity and mysticism. Throughout ‘Fallen Gods’ the reverberant pulse of Tabla-led percussion and the remote tones of what sounds like the Bulbul tarang (aka Indian banjo) resound and repeat in locked instrumental cycles, as vast, atmospheric shadows and echoes are unfurled. On ‘Sanctum’ Storey creates a mesmeric form of ceremonial indigenous music and with ‘Iron Path’ combines ramshackle, automotive percussion and distant zither-like emanations. Intensities are heightened with the title track, as Storey delivers a sidereal melee of barrelling drum sequences, gleaming ambient vapours, and stuttering glossolalia. In these opening exchanges, as with much of ‘Fallen Gods’, archaic modes of musical performance are uniquely reconstructed, as organic elements are subjected to inventive technological processes; primitivism made mechanical. Presenting a pure vista of celestial drone on ‘Breathing Gold’, the album resumes a hypnotic, scrupulous exploration of perpetual drum cadences, deep modulations of traditional instrumentation and prodigious ripples of spectral, otherworldly resonances on ‘Sataranum’ and ‘Sacrement’. Works of infinite circular rhythms. From here the unadorned ancient tones of ‘Khomat’ and the chasmal nomadic roots music of ‘Dusk Red Walls’ present a shift in momentum, a sense of pause and suspended reflection, before the ascendant finale of ‘Valley’, a coda of undulating keys, expansive FX, and condensed surges of sampled percussion. Altogether these compositions form a deeply arresting body of work that is arguably considered one of Storey’s finest works, a record that still sounds both completely original and remarkably timeless. An enigmatic landmark in Storey’s early solo output, ‘Fallen Gods’ sees the sound world of the Rapoon project reiterated, expanded and memorably enriched. Across nine tracks Storey weaves together indeterminate, sonorous currents of ambient and experimental electronics with magnetic, sprawling passages of acoustic instrumentation, creating a profound work of entrancing, ritualistic minimalism. Comparisons could be drawn with the panoramic soundscapes of Lustmord, the fourth world ambitions of Jon Hassell, the heavy outernational psychedelia of Psychick Warriors ov Gaia but really ‘Fallen Gods’ illustrates an artist establishing their own trajectory, a distinct indication that Storey had moved way beyond :zoviet*france:. into the flourishing territories and intricate sound environments of the Rapoon project. Limited edition of 500 copies. Remastered by Colin Potter (Nurse With Wound).

Raising Earthly Spirits was conceived as a ritualistic, shamanistic album centred around the concept of transcending this level of consciousness and existing mindfully in multidimensional space and time. It draws heavily upon the sacred ideas and practices of many indigenous peoples from this earth and how they communicate and interact with their ancestors and how they see themselves in relation to this world. It was made with respect towards these beliefs. - Robin Storey/Rapoon

Raising Earthly Spirits was conceived as a ritualistic, shamanistic album centred around the concept of transcending this level of consciousness and existing mindfully in multidimensional space and time. It draws heavily upon the sacred ideas and practices of many indigenous peoples from this earth and how they communicate and interact with their ancestors and how they see themselves in relation to this world. It was made with respect towards these beliefs. - Robin Storey/Rapoon

A dub version of Niyabinghi's masterpiece "Rastafari" with the participation of such great artists as Peter Tosh (Guitar, Clavinet), Chinna Smith (Guitar), Tommy McCook (Flute), Robbie Shakespeare (Bass).

A long-awaited new album by none other than Rashad Becker — the living legend behind the scenes of contemporary experimental and electronic music. Known for his groundbreaking work at the iconic Dubplates & Mastering, closely tied to Basic Channel, Becker now returns with a new full-length released on his own label and studio, clunk. Alongside figures like Matt Colton, Stephan Mathieu, Amir Shoat, Helmut Erler, and Josh Bonati, Becker has certified countless landmark releases across the avant-garde spectrum. He has also released on Berlin’s cult label PAN, further cementing his legacy. On The Incident, swirling electronics and improvisational structuralism intertwine to form a surreal, otherworldly sonic landscape. A masterclass in sonic manipulation — Becker delivers yet another razor-sharp rupture in perception. A surrealist electroacoustic opus from a true artisan of the invisible.