Folk / Roots

“It’s time. Africa, it’s time. It’s time that Africa changes. It’s time our leaders change. Everything that happens in Africa is extraordinary. We have everything: water, earth, sun, fields of oil, gas. We have all this in Africa, but Africa is still poor. It’s time we change our way of thinking. It’s time for Africans to take their destiny into their own hands. If not, others will take it.” This is the message instrumental guitarist Tidiane Thiam hopes to convey with his new solo album, Africa Yontii, a Pulaar title that translates to “Africa, It's Time.” To a casual listener, Thiam’s bold statement starkly contrasts with his melodic playing. But a closer listen to Thiam’s expressive playing reveals a thoughtful voice that stands out from the crop of contemporary guitarists. “What I should be singing (with words) I’m instead saying with my guitar,” he says. Hailing from the sleepy fishing Senegalese fishing town of Podor, home of the great Baaba Maal, Thiam taught himself guitar by playing along to late-night radio broadcasts of Manding music. He soon developed his style, often reworking Pulaar folk themes into his compositions. On Africa Yontii, Thiam’s third album for Sahel Sounds, he teamed up with hip-hop beat maker Ndiaye Moctar from studio M.N. Records to provide accompaniment, integrating unexpected elements such as field recordings and electronic sounds. In the liner notes for Africa Yontii, Thiam voices his concerns about the lack of opportunities for Africa’s youth and the lonely road that can come with leaving behind loved ones in the hope of a better life. He also sprinkles in a philosophical query about the eroding state of the world alongside two more hopeful, traditional offerings in the form of wedding and river songs. Despite the sometimes heavy subject matter, Thiam’s love for his homeland and heritage shines through. Tidiane Thiam's Africa Yontii reclaims the maligned “world music” genre within a sonic space that has long been dominated by others telling the story. As the title suggests - It’s time!

Driving is Sam Wilkes’ Indie Rock record. Out October 6th, 2023, it is the first release on Wilkes Records, an imprint borne of the artist’s emergent need to self-release. The songs presented here exist comfortably within the ever-expanding Wilkesian cosmos, characterized as they are by virtuosity, torqued experimentalism, and collaboration with a range of talented musicians. But Driving’s influences, its sincerity, and its allegiance to a certain pop sensibility reflects a departure for an artist who has primarily staked his claim within the experimental jazz idiom. Take the first track, “Folk Home,” which inaugurates the album’s fecundity—a bright, green, humid, summer feel. A swirling, freakout coda of reversed vocals gives way, in no short order, to a caterwaul of flute work that conjures Van Morrison’s (in)famous Astral Weeks sessions. Standing beside Morrison, the usual suspects are all present, if somewhat abstractedly. Dylan, The Dead, Joni, the Fab Four. Wilkes has developed a reputation as an experimental jazz luminary, but his deep affinity for the pop/rock/folk idiom of the latter twentieth century rings clear throughout Driving. More so than any Wilkes release to date, Driving is a collection guided by and dedicated to the man’s attention to songcraft. Written and recorded during a period of rain-damage induced renter’s itinerance (and the attendant desire to produce a kind of therapeutic, self-soothing, home-feeling music), Driving loosely charts the trajectory/experience of “a protagonist,” both Wilkes and not, “who has figured out how to live an enlightened and fulfilled life, but is unable to do so because he thinks about it too much.” This friction is surely relatable — a symptom of our compulsively self-aware present. But Wilkes avoids the obvious pitfalls of public hand-wringing. Rather, Driving’s nine tracks evince a genuine, and mature searching-ness, both sonically and lyrically. The ending refrain of “Own” serves like something close to a thesis— “Letting go // isn’t a concept // it’s an action.” In an attempt to beat back ego, hyper-cogitation, language itself, Wilkes arrives at an axiom that feels so true and familiar, you’d swear you’d heard it one hundred times before. Driving’s final third is, fittingly, its most emotive and cathartic. Tracks seven and eight, “Again, Again” and “And Again,” form a diptych, joined most obviously by the jangling, recursive grooves of guitarist Daryl Johns. Wilkes is said to have encouraged Johns to go “full Lindsey [Buckingham]” (clearly a welcome and resonant prompt), but one also catches stray Knopfler vibes, some intermittent Fripp, and (perhaps more-so in tone than technique) the spirit of DIY prophet and jangling man himself, Martin Newell (the Cleaners from Venus). Wilkes has stated that he finds joy in creating musical environments suitable to the contribution and flourishing of his favorite musicians. Throughout Driving, and in these two tracks especially, he has more than succeeded. The record closes with the titular track: a story-song that, according to Wilkes, poured out of him (melody, composition, and lyrics) in a single sitting. The tale is told plainly, bravely, starkly; a mistake was made, regrets have been had, and all is wrapped up in the recollection of a deeply felt adolescent heartsickness—a time when the narrator was first afire with music and automotive freedom. The song captures the moment when meaning inexplicably falls into place, when a long-nagging memory suddenly assumes narrative form, and the subsequent sense of lightness and unburdening. It is fitting that Driving, a record conceived as a form of self-therapy, should culminate with a sense of humble revelation. That Wilkes is plainly eager to share the vulnerable fruits of this labor constitutes Driving’s joyful offering.

The 12th full-length by Pacific Northwest artist Liz Harris aka Grouper is a collection of songs spanning fifteen years. She characterizes Shade as an album about respite, and the coast, poetically and literally. How one frames themselves in a landscape, how in turn it frames themselves; memories and experiences carried forward mapping a connection to place -- 'an ode to blue / what lives in shade.' Songs touch on loss, flaws, hiding places, love. Deep connections to the Bay Area, and the North Coast, with its unique moods of solitude, beauty, and isolation -- a place described and transformed by the chaos and power of rivermouth, wild maritime storms, columns of mist that rise up unexpectedly on the road at night. Portions were recorded on Mount Tamalpais during a self-made residency years back, other pieces made longer ago in Portland, while the rest were tracked during more recent sessions in Astoria. Throughout, Harris threads a hidden radiant language of voice, disquiet, and guitar, framed by open space and the sense of being far away -- 'Echoing a lighthouse, burying the faults of being human / Into things that we project upon the sky at night.

Ruins was made in Aljezur, Portugal in 2011 on a residency set up by Galeria Zé dos Bois. I recorded everything there except the last song, which I did at mother's house in 2004. Iʼm still surprised by what I wound up with. It was the first time Iʼd sat still for a few years; processed a lot of political anger and emotional garbage. Recorded pretty simply, with a portable 4-track ,Sony stereo mic and an upright piano. When I wasnʼt recording songs I was hiking several miles to the beach. The path woundthrough the ruins of several old estates and a small village.The album is a document. A nod to that daily walk. Failed structures. Living in the remains of love. I left the songs the way they came (microwave beep from when power went out after a storm); I hope that the album bears some resemblance to the place that I was in.

Teppana Jänis was born in the village of Uuksujärvi in Suistamo on 21 June 1850. After becoming blind in the late 19th century, he went house to house, supporting himself by playing the kantele, a traditional Finnish and Karelian plucked string instrument belonging to the southeast Baltic box zither family. He performed at dances and in schools, and also participated in the Suistamo kantele and runosong competitions in 1911.

In the summers of 1916 and 1917, the young folk music researcher Armas Otto Väisänen (1890-1969) made collecting trips to Border Karelia. His aim was to collect kantele tunes, laments and shepherd melodies, which were confusingly few in the archives. The 1916 trip was financed by the Finnish Literature Society, who provided a phonograph for recording purposes. In 1917, the trip was financed by the Kalevala Society and the recording was carried out using a parlograph. During these two summers, Väisänen recorded kantele players in the parishes of Suojärvi, Korpiselkä, Suistamo, Tuupovaara, Kitee and Impilahti. Väisänen met Teppana Jänis in both summers and transcribed 22 kantele melodies from him. He recorded 14 of these on wax cylinders.

This LP, titled simply ‘Teppana Jänis’ fuses and intertwines the original raw cylinder recordings with replayed pieces by Kantele player and researcher Arja Kastinen together with the now late Finnish folk musician Taito Hoffrén, taking into account the additional information and notes found in Väisänen's sheet music manuscripts. Warm thanks to the Finnish Literature Society for permission to use the archive recordings, to Risto Blomster for his invaluable assistance, and to the Karelian Cultural Foundation.

Rare documentation of Afro-Pacific funerary ceremonies recorded in 2023 - not solemn, or Frank Sinatra, but heartical, rousing chants, songs and drums to raise the spirits and send brethren into other dimensions. Proper send-offs. "The gualíes, alabaos and levantamientos de tumba are burial rites typical of the Afro-Colombian Pacific communities. The rituals are performed to accompany the dead and their relatives when a member of the community dies, helping the deceased children (gualíes) or adults (alabaos and levantamientos de tumba) in the passage of their souls to eternity. The main objective of these practices is to alleviate and help in the management of grief related to death, based on acts of solidarity that allow us to reaffirm ourselves as communities and unite among family members, friends, neighbours and in general with all those who participate.For the Afro-descendant communities, death is a gateway to the other world, a place where the spirits, our ancestors, are present. We understand death as part of life itself and a necessary step "to enjoy the eternal presence of the Lord". For many of us, there is no doubt that there is a relationship between the living and the dead that does not end with the death of the person, but is simply transformed. Among the Afro communities of Medio San Juan, death means reunion with the Creator, triumph over sin. The Chocoan researcher Ana Gilma Ayala sums the alabaos as a way of "accompanying not only the mourners but also the deceased. For us, in our worldview, there is the idea and it is very African - that there is a road to the afterlife, a road on which the deceased needs accompaniment. So one way of accompanying them is through prayers and songs" According to Father Gonzalo Torres, the idea of links between the living and the dead is linked to our African heritage: "these manifestations are based on the idea of the African muntú, of the large extended family, which is not only lived here but is also transferred to the afterlife. And those who leave remain waiting for the one who stays. And for the same reason you always have to say goodbye to them rather than mourn them - although at some point you also mourn them, you first say goodbye to them so that they can leave peacefully, so that they can rest, so that they can wait for you in peace and not disturb the community" Thus, understanding that death is a step, the journey of a path towards the next life, preparation and accompaniment are necessary. The passage to the afterlife lasts several days beginning on the day of death, when the soul leaves the physical body, and ending nine days later when the soul is ready to leave this world. That is why the performance of each of these rites, the gualí for a child, and the wake, the novena and the raising of the grave or completion of the novena for an adult, are so important for us, as it is our way of saying goodbye and interceding before God for the souls of those who have passed away."

Self-proclaimed as one of DINTE’s faves, the Pinoy Rock mixtape, originally broadcast on NTS, is graduated to cassette with nearly 90 minutes of haunted country blooz and folk rock from beyond the usual hotspots.

As ever, the selections enamour to a lesser-raked zone of interest bound to resonate with lovers of this sound’s roots in US prisms, and appears like a parallel to the sorts of far away but strangely familiar sounds surfacing via reissues of Leong Lau or DJ Sundae & Julien Dechery’s Sky Girl’ set.

Admittedly we, and probably many others, have no clue to vintage Filipino music, slo it’s a pleasure to allow DINTE do the heavy lifting, presenting a carousel of laid-back, hook-laden charms sung in Filipino and Tagalog and mostly erring to Western tunings, but also laced with subtle traces of their far South Eastern heritage.

Pastoral folk rock sits shoulder to shoulder with soulful ballads, purring folk shares space with more symphonic works that unusually recall Arabic classical, while psych rock power jams give way to balmy chuggers, eyes-closed lead guitar solos, and slow but hard blues rock and slide guitars, all with DINTE’s reliable seal of approval.

'Sweet England' along with its sister album 'False True Lovers', was recorded in the spring of 1958 when I was twenty-two years old. I had been living for the previous two years in London with Alan Lomax, the American folklorist, working for him as editorial assistant on his book The Folk Songs of North America and on his field recordings from America, Great Britain, Italy and Spain. The tracks that make up these two albums were recorded by Peter Kennedy and Alan in two days at Peter's home 'studio' in Belsize Park. English traditional music, at its best, expresses and provides everything in song that I need and feel, both musically and emotionally. Sweet England represents the first shaky steps of a journey that I have been on all my life, and that, happily, I still am." (shirley collins)

Collecting pop songs, poetry, solo folk performances and corridos, 'In Search of Revolutionary Voices' provides a cracked window into Mexican life at the turn of the century.

There's something magical about wax cylinder recordings - it almost doesn't matter what sounds are dubbed on them, the medium itself adds so much character. This anthology was inspired by a paper from musicologist Dr. Fatima Volkoviskii, who excavated the University of California, Santa Barbara's cylinder audio archive to examine the performance practices of Mexican singers. And we get a pretty wide selection of material: there are zarzuelas, Spanish musical theater excerpts with spoken dialogue and sung scenes, a little like a cross between pop, opera and folk, such as Rosete and Camcho's 'Agua, azucarillos y aguardiente'; corridos, poetic ballads that were popular during the Mexican Revolution, like J. Morales & Cortazar's foggy 'Los amores de un charro'; and weirder, more unexpected deviations.

Our favorite moments come from Rita Villa, whose harp-like recordings - 'Czardas' and 'Bagatelle' - sound like long-forgotten library cues, and Quinteto Jordá, who impresses with the noisy orchestral cut 'El Amor es la vida'. Like all good Death is Not the End anthologies, it's a history lesson.

Often regarded as Japan’s first female singer-songwriter, Sachiko Kanenobu created an enduring legacy with Misora, a timeless classic of intricate finger-picking, gently soaring melodies, and rustic Laurel Canyon vibes. Originally released in 1972 on URC (Underground Record Club), one of Japan’s first independent record labels, the Haruomi Hosono-produced album remains one of the most beloved works to come out of Japan’s folk and rock scenes centered around Tokyo and Kansai areas in the early 1970s. Born and raised in Osaka in a large, music-loving family, Kanenobu picked up the guitar as a teen just as the “college folk” boom swept through university campuses in the Kansai area in the mid-60s. The Pete Seeger and American folk-leaning scene didn’t appeal much to her, however, and instead gravitated towards the British sounds of Donovan and Pentangle, teaching herself guitar techniques by listening to their music. Kanenobu made her songwriting and recording debut as part of Himitsu Kessha Marumaru Kyodan, whose sole single was released on URC in 1969. After years of being pushed aside by the label in favor of newer male artists who were more “folky” in a traditional sense, it was her friendship with the groundbreaking band and labelmate Happy End that ultimately helped her secure the opportunity to record a solo album. With Hosono on board as producer, Kanenobu spent seven days recording the songs that would become Misora, with most songs recorded in a single take. By the time Misora released in September 1972, Kanenobu was gone. She had left for America, eager to start a new life with Paul Williams, a music writer who had founded Crawdaddy Magazine in 1966. Without the artist to promote it, “_Misora_ was asleep for a long time,” she said. Meanwhile Kanenobu settled near Sonoma in Northern California, retiring from music and concentrating on raising her two children. It wasn’t until Philip K. Dick, the famed writer and family friend, heard Misora and encouraged her to get back into music, that Kanenobu felt the urge to pick up the guitar again. Soon new songs started flowing, and Dick helped finance a single for Kanenobu in 1981. He was committed to producing a full length when he died unexpectedly in 1982. While she enjoyed success (especially in Germany) with her hard-hitting group Culture Shock in the 1980s, and continued to release albums in American and in Japan in the 1990s, it’s Misora that keeps coming back to her. Every few years a new generation of fans discover the album. Devendra Banhart, Jim O’Rourke, Steve Gunn, and many others continue to tout its greatness. Kanenobu played a series of sold-out homecoming shows in Japan in 2018, playing Misora in its entirety. Surviving members of Happy End came out to support, some even playing in her backing band. Audience members included old and young, some young enough to be her grandchildren. “I love it,” she said. “They love Misora, they’ve heard it so many times. And here it rose from death…because for them, they can’t believe it—she’s still alive!”

Bill Fay has always sung about attempting to understand the most universal questions: those of nature, spirituality, humanity. His songs are “calming hymns for another chaotic time”, he says. His influence can be traced through many artist’s work, and so it only seemed right to celebrate this with a collection of newer voices interpreting his timeless tracks. Originally released in 2010 by David Tibet (Current 93), Still Some Light was released as a double CD, made up of 70’s album demos (Disc One) and 2009 home recordings (Disc Two). This year, for the first time, this collection of recordings will be pressed to vinyl and released digitally, presented alongside contemporary reimaginings of the tracks by Kevin Morby, Steve Gunn, Julia Jacklin and Mary Lattimore. Bill Fay’s words and melodies remain unaffected by the passing of time and changing trends; and here alongside the original recordings, these reinvented versions still calmly guide us through another moment of chaos.

Sir Richard Bishop returns with Hillbilly Ragas, a feral and fiery take on solo acoustic guitar that digs into the roots of American Primitive style and rips them up by the fistful. Drawing on decades of exploratory playing across records like Salvador Kali, Improvika and The Freak of Araby, Bishop pares things down to their essence: one man, one guitar, no overdubs, no effects. But simplicity doesn’t mean safety. These nine tracks are anything but tame. Inspired by East Indian raga, rhythm-heavy phrasing and a self-imposed exile from traditional structure, Bishop envisions an uncontacted hillbilly mystic conjuring his own untamed folk music deep in the woods. His goal? To play with abandon, rejecting the polished edges of the American Primitive genre for something darker, stranger and more unhinged. Hillbilly Ragas is an unfiltered excursion into a haunted backwoods sound-world — part ritual, part rebellion, all delivered with the ragged conviction of an artist hell-bent on carving out his own language.

Sir Richard Bishop returns with Hillbilly Ragas, a feral and fiery take on solo acoustic guitar that digs into the roots of American Primitive style and rips them up by the fistful. Drawing on decades of exploratory playing across records like Salvador Kali, Improvika and The Freak of Araby, Bishop pares things down to their essence: one man, one guitar, no overdubs, no effects. But simplicity doesn’t mean safety. These nine tracks are anything but tame. Inspired by East Indian raga, rhythm-heavy phrasing and a self-imposed exile from traditional structure, Bishop envisions an uncontacted hillbilly mystic conjuring his own untamed folk music deep in the woods. His goal? To play with abandon, rejecting the polished edges of the American Primitive genre for something darker, stranger and more unhinged. Hillbilly Ragas is an unfiltered excursion into a haunted backwoods sound-world — part ritual, part rebellion, all delivered with the ragged conviction of an artist hell-bent on carving out his own language.

Sir Richard Bishop returns with Hillbilly Ragas, a feral and fiery take on solo acoustic guitar that digs into the roots of American Primitive style and rips them up by the fistful. Drawing on decades of exploratory playing across records like Salvador Kali, Improvika and The Freak of Araby, Bishop pares things down to their essence: one man, one guitar, no overdubs, no effects. But simplicity doesn’t mean safety. These nine tracks are anything but tame. Inspired by East Indian raga, rhythm-heavy phrasing and a self-imposed exile from traditional structure, Bishop envisions an uncontacted hillbilly mystic conjuring his own untamed folk music deep in the woods. His goal? To play with abandon, rejecting the polished edges of the American Primitive genre for something darker, stranger and more unhinged. Hillbilly Ragas is an unfiltered excursion into a haunted backwoods sound-world — part ritual, part rebellion, all delivered with the ragged conviction of an artist hell-bent on carving out his own language.

This recorded autobiography of Catherine Howe, age 20, briefly appeared in 1971. Too young for memoirs, most artists have barely established any sort of musical competence by the age of legal adulthood, let alone compositions matching the maturity and complexity of Howe’s. What A Beautiful Place, however, is a prodigious effort wrought from the melancholy ruminations of post-adolescence. The album’s twelve songs unfold like a classic bildungsroman, beginning in the smoke-stained industrial county of Yorkshire, transformed by the electrified creative landscape of mid-century London, and retiring to the warm pastoral bliss of the county of Dorset on England’s southern coast. Produced by noted jazz pianist Bobby Scott, the LP—oft-mistaken for a concept album—was available for only a month in the summer of 1971, disappearing after Reflection Records’ shuttering in 1971.

Manchester’s Sferic label (Space Afrika, Jake Muir, Bianca Scout, Roméo Poirier++) return with a fire debut from ungoogleable Greco-Canadian anomaly Anastasia Patellis, aka Any, featuring additional instrumentation and co-production from Klein/Lolina cohort LA Timpa. It's a set of "squat pop" experiments that thread nocturnal soundscaping and pop hooks through hallucinated outlines written on harp and broken synth, highly recommended if you’re into Astrid Sonne, Tirzah, Nala Sinephro.

Greco-Canadian artist Any was bedding down in a Cretan squat when the album's title, μέγα ελεός in Greek, boomed from loudspeakers next to a bonfire, courtesy of a midnight Orthodox church sermon. Moving to the sunny, ancient island had provided her with an escape from big city burnout, but she ended staying far longer than expected - years rather than months. It’s this prolonged sense of suspension that provides the album with its wandering spirit, using harp as an emotional core.

Listening to Breton music made on the Celtic harp from artists like Kristen Noguès and Alan Stivell, Any sketched out song outlines that were then tweaked by Lagos-born, Toronto-raised journeyman LA Timpa, who flew out to Crete last summer to put his idiosyncratic stamp on the record. Like the dusty songs on Astrid Sonne's 'Great Doubt, ‘MEGA MERCY' sounds as if its drum line was duped on dictaphone from an old beat tape, then spliced with field recordings and vocals.

Half sung, half spoken, she murmurs around the beat, not exactly over it, adding circuitous, boss-tuned harp twangs when necessary. It's music that's spartan rather than lo-fi; a sort of bare-bones reaction to electroacoustic experimentation and outsider folk. It makes perfect sense that an artist as thematically on-point as LA Timpa is involved - Any's instrumental vamps are roughly pasted around pinprick boom-bap snaps and crunchy foley denouements, eventually cooled into contemplative Nala Sinephro-esque meditations.

Sections bring to mind Tirzah's most psychedelic early excursions, with dry asides set against a slurping, off-axis beatbox loop and distant, barely-audible synths. The record is tied up on 'WEATHER LIKE TIDE', an instrumental callback to the opener, book-ending the album with a melancholy, humid kinda ambient folk, purposefully melting the timeline.

Deep, textural ambient pieces recorded on the Finnish island of Kimitoön by Brooklyn's Sontag Shogun and Finland's Laura Naukkarinen.

"When the trio of Sontag Shogun gathered at Laura Naukkarinen's home on the Finnish island of Kimitoön in the summer of 2019, they had not the slightest inkling that the world was about to change irretrievably with the onset of a long-predicted pandemic the following year. By the time their collaborative album, Valo Siroutuu ("The Light Scatters"), was released nearly two years later, the intimate and reflective nature of the work they had created together had taken on new meaning, resonating powerfully (and quietly) with a world in which the proverbial cracks in the wall only seem to be widening.

Päiväkahvit completes the story that began with Valo Siroutuu, featuring 9 songs from the original sessions as well as 4 interpretive reworks courtesy of Amulets, Fadi Tabbal, Post-Dukes, and Jeremy Young. Available digitally and in a one-time vinyl pressing of 300 copies, the album flows seamlessly from beginning to end, incorporating field recordings, tape, sublime vocal melodies, and a host of acoustic and electronic instruments. Richly textured and immersive, Päiväkahvit positively crackles with warmth and a sense of creative embrace.

"We invite the listener into the sauna, out to the garden and onto the trampoline, to sit by the water’s edge and to take a coffee in the waning afternoon light, and to stay as long as they like." – Jesse Perlstein

Lau Nau, aka Laura Naukkarinen, is a Finnish composer whose music is imbued with an idiosyncratic, finely honed sound world. Her palette consists of acoustic instruments, singing voice, modular synthesisers, reel-to-reel tape recorders and field recordings. To date Lau Nau has released ten albums on record labels in Europe, the USA and Japan and a large number of collaborative releases. Lau Nau is known for her music to films and multi channel sound installations. She was awarded the Finnish State Prize for the Performing Arts 2021 as a sound designer. She has toured abroad for over 20 years, playing in venues such as Super Deluxe in Tokyo, the Lab & Castro Theatre in San Francisco and Blank Forms & Issue Project Room in New York.

Sontag Shogun is a collaborative trio that makes use of analog sound treatments and nostalgic solo piano compositions in harmony to depict abstract places in our memory. Textures built from organic materials such as sand, slate, boiling water, brush and dried leaves, both produced live in performance and recorded to weathered 1/4" tape warm up the space between lush piano themes. All of which is abstracted coolly in the reflective digital space of treated vocals and a live-processed feed from the piano. Bringing us back, like a faded passing scent or any natural emotive trigger, but to where? The wordless journey there will inevitably be more revealing than the destination itself."

Hometown to Come, the second full-length album by Minhwi Lee, is set to be released in November 2023. The eight tracks were written over a period of seven years after Lee's first album and loosely form a single story, contemplating how people who have lost their hometown can return. “What I had imagined from the title, Hometown to Come, was something forever delayed yet constantly approaching; however, upon repeated listens, it takes on a different meaning—a promise of hospitality being realized every day. Even if our places to meet disappear, ‘the song we sing today’ will remain. We will continue to grow, cross paths again, venture far away, and encounter more faces. And when time has passed and you, having forgotten me, ask about my smile or sadness, I will hum ‘the same song,’ cherishing it as a keepsake.” (morceau j. woo, sound designer)

Country, township jazz, and pop hits from the height of Zambia’s freedom movement.Vocalist, guitarist, and bandleader Alick Nkhata moved effortlessly between lonesome country slide, big band pop, and air-tight vocal harmonies, all with roots in Bemba and other African traditional songs and rhythms. It’s a dizzying, inclusive, expansive blend from an artist and music archivist who became the voice of his nation’s fight for freedom. The lyrics and music represent the times - lonesome country laments like “Nafwaya Fwaya” and “Fosta Kayi” drift along the railways to urban centers and copper mines. “Nalikwebele Sonka (I Told You Sonka)”, sung in “deep-Bemba” pairs honey-soaked yodels with a warning about the downward spiral of unemployment in townships, while Mayo Na Bwalya’ (Mother of Bwalya) is a mother’s plea to a traditional songbird for guidance of her wayward son. Songs like “Shalapo,” “Kalindawalo Na Mfumwa,” and his biggest hit, “Imbote,” infuse piano, big band horns, and even early electronic instruments into stunning syncretic pop masterpieces. Despite Nkhata’s role in Zambian independence and his influence on future generations of African artists, this LP is the first time his music is being reissued on vinyl. We’re honored to work closely with Alick Nkhata’s family, as well as with collectors around the world who provided some of the rare recordings. Music archivist, researcher, and NTS host Jamal Khadar wrote in-depth liner notes spanning the history of Zambian independence, and noted Zambian author and translator Ellen Banda-Aaku provides careful and deeply researched lyric translations. On high-quality black vinyl with deluxe 12-page booklet with unpublished photos, lyrics, translations, and liner notes written by NTS radio host Jamal Khadar.

First LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever. It comes with a replica of the original cover. Label design has been recreated based on the original release. Vinyl pressing company derived from runouts.

Fourth LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever.

Third LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever. It comes with a replica of the original cover. Label design has been recreated based on the original release. Vinyl pressing company derived from runouts.

Second LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever. Vinyl pressing company derived from runouts.

2024 Repress. Tokyo's Ai Aso is a Japanese psychedelic pop singer-songwriter whose work has a whisper-thin acid-folk quality to it. She started performing as a solo singer around 2000. Her solo work, infrequent collaborations with White Heaven members You Ishihara and Michio Kurihara, Yurayura Teikoku, and Boris bring a level of fragility and hypnotism to the stage, recalling lost memories, small flavors of Coil, and serial playing on the verge of evaporation. As for her recent activities, she has performed on bills together with Sunn O))), Boris, Masaki Batoh (Ghost), Touri Kudoh, Kim Doo Soo, Mark Fry, Simon Finn, etc. Cut by CGB at Dubplates & Mastering.