Folk / Roots
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If you head north on 1-85 from Hillsborough, NC, and take the exit for 58 East, in fifteen minutes you'll reach Diamond Grove, a small unincorporated area in Brunswick County, Virginia on the Meherrin River. To most eyes, there's not much there—you'll have to drive to Lawrenceville for groceries or to South Hill for hardware. But hidden in this patch of Virginia piedmont are the remnants of a dairy farm established in the 1740s, its main house an old two up, two down beauty still outfitted with rope beds and all. Go there today and you'll hear distant sounds of someone working soybeans and cotton in the leased-out outbuildings, farm-use tires grinding gravel roads, frogs peeping, and chickadees singing out: chick-a-dee, chick-a-dee. But if you happened to pass through in September of 2023, you might've heard fiddle tunes ricocheting off the pines, BBS rattling-to-rest inside empties, and the sounds of Weirs recording their second LP and Dear Life Records debut: Diamond Grove. Weirs is an experimental collective grown out of central North Carolina's music scene—one that is equal parts oldtime and DIY noise. Non-hierarchical in form, past Weirs performances have included anywhere from two to twelve people. In September 2023, nine traveled up US-58 to pack into the living and dining rooms of the dairy farm main house, still in the family of band member and organizer Oliver Child-Lanning, whose relatives have been there for centuries. This Weirs lineup—neither definitive nor precious—includes Child-Lanning; Justin Morris and Libby Rodenbough (his collaborators in Sluice); Evan Morgan, Courtney Werner, and Mike DeVito of Magic Tuber Stringband; and stalwarts Andy McLeod, Alli Rogers, and Oriana Messer who played deep into those late-summer evenings. What resulted are the nine tracks of Diamond Grove, recorded with an ad hoc signal chain assembled from a greater-communitys worth of borrowed gear. The Weirs project began as tape experiments on traditional tunes Child-Lanning made under the name Pluviöse in winter 2019. This evolved into the first Weirs record, Prepare to Meet God, which was self-released in July 2020 and was a collaboration between Child-Lanning and Morris during COVID. The strange conditions of that debut—a communal tradition of live songs recorded apart in isolation—are undone by Diamond Grove, a record rooted in the unrepeatable convergence of people, place, and time. On the new record, Weirs continue their search for how best to forward, uphold, and unshackle so-called "traditional" music. They are songcatchers, gathering tunes on the verge of obscure death. Their wild, centuries-spanning repertoire plays like an avant-call-the-tune session—a kind of Real Book for a scene fluent in porch jams, Big Blood, Amps for Christ, and Jean Ritchie. Weirs catch songs whose interpretive canon still feels ajar—open enough to stand next to but never above those who've sung them before. These aren't attempts at definitive versions. The recordings on Diamond Grove feel like visitations rather than revisions. And the question Weirs asks on this record is not how to simply continue the tradition of their forebears, but how traditional music could sound today. For Weirs, the history of this tradition could be taken less from the folk revival than from musique concréte; less from pristine old master recordings than something like The Shadow Ring if theyd come from the evangelical South. One listen to "(A Still, Small Voice)" and you'll hear the power of the hymn give way to its equal: the floorboards, fire crackle, dinners made and eaten. This tension between preservation and degradation is the inner light of Diamond Grove. Take "Doxology l": the melody of "Old Hundred", a hymn from the Sacred Harp tradition, is converted to MIDI, played through iPhone speakers, and re-recorded in the September air. To some revivalists, this hymn sung with all the glory of fake auto-tuned voices might sound sacreligious. But ears attuned, say, to the hyperpop production of the last few decades will immediately understand the tense beauty of hearing digitallyartifacted shape-note singing. This same tension animates "l Want to Die Easy." Weirs' version draws from A Golden Ring of Gospel's recording, monumentalized in the Folkways collection Sharon Mountain Harmony. The melodies, words, structure are largely unchanged. But the "'pure" clarity of voice in the early recording is gone. In its place, we hear the distancing sound of the dairy farm silo where Weirs recorded their version, its natural two-second reverb replacing pristine proximity. In this way, the sound of the recording site itself becomes equal to the traditional performance. The beating heart of Diamond Grove is Weirs's take on "Lord Bateman," a tune Jean Ritchie called a "big ballad:" played when the chores were done and the night's dancing had stopped. It is an 18th-century song—as old as the Diamond Grove farm—about a captured adventurer, described by Nic Jones as embodying the spirit of an Errol Flynn film. Like many great and often a cappella renditions, this "'Lord Bateman" is voice-forward, foregrounding the gather-round-children importance of yarn spinning. What's new here is the immense drone that transubstantiates the narrative into a ceaseless body of elemental forces. It's an eye-blurring murmur of collective strings that adds to the canon of Ritchie and June Tabor as much as to Pelt's Ayahuasca or Henry Flynt's Hillbilly Tape Music. While Diamond Grove isn't explicitly about the old dairy farm where it was recorded, it can't help but resemble it. Old English ballads like "'Lord Bateman" and "'Lord Randall" spill into fields once 'granted' by the British Crown. Tragic songs like "'Edward" stagger across Tuscarora trails and postbellum cotton rows. Hymns like "'Everlasting l" and "Everlasting Il" catch a moonlight that's been falling through double-hung windows since Lord Bacon's Rebellion. And the nocturnals still trill and plows still till a music uncomposed, waiting for any and all ears to chance upon it. Diamond Grove, in these ways, is history. It is a place. It is time. It is songcatching, liveness, tape manipulation. Like the low-head dam that the word weir implies, it is a defense against the current. It is a defense of regional lexicons against mass-produced vernaculars; a defense against the belief that we can simply return to a simpler time; a defense against the idea that folk music must remain "pure"; a defense against the claim that a dream of the future latent in lost histories is irretrievably lost. Against all that, Diamond Grove defends traditional music by making it sound like the complexity of today—because it knows that such music, and all the histories caught up in it, has a role to play in the days to come.
Tokyo’s Studio Mule reissue a pair of city pop fancies sought-after since their original 1989 release, evoking to our ears Tomo Akikawabaya via Lewis.
“A long-awaited reissue of an ultra-rare 7-inch single, originally released as a promo-only item from handsome boy, the 1990 masterpiece by Inoue Yosui—widely regarded as one of the greatest singer-songwriters in Japanese music history.
“Pi Po Pa,” arranged by Haruomi Hosono and used in a tv commercial at the time, was featured on Heisei No Oto, a compilation released by Music From Memory. The album’s standout track, “Shonen Jidai,” remains one of Japan’s most iconic and beloved songs.
Also included on this 7-inch is “Yume Migokochi,” a pinnacle of Japanese balearic sound, arranged by Yuji Kawashima—keyboardist of EP-4, a Kyoto-based band essential to the history of Japanese new wave.
Exclusive to this release is “Kurenai Suberi,” an overlooked gem that might best be described as Inoue’s take on cold-funk.”
Fire of God’s Love is the legendary 1973 album by Australian nun Sister Irene O’Connor—a sincere, soulful, and unconsciously psychedelic song sequence devoted to self-reflection and awakening the spirit within. A collection of original folk spirituals written by and channelled through O’Connor with guitar, electric organ, drum machine and her angelic voice, the album was recorded and mixed in an astonishingly futuristic fashion by fellow nun and recording engineer Sister Marimil Lobregat. This edition from Freedom To Spend is the first authorized reissue of this holy grail since 1976; the album restored and remastered with love from the best available sources by Jessica Thompson.
If you head north on 1-85 from Hillsborough, NC, and take the exit for 58 East, in fifteen minutes you'll reach Diamond Grove, a small unincorporated area in Brunswick County, Virginia on the Meherrin River. To most eyes, there's not much there—you'll have to drive to Lawrenceville for groceries or to South Hill for hardware. But hidden in this patch of Virginia piedmont are the remnants of a dairy farm established in the 1740s, its main house an old two up, two down beauty still outfitted with rope beds and all. Go there today and you'll hear distant sounds of someone working soybeans and cotton in the leased-out outbuildings, farm-use tires grinding gravel roads, frogs peeping, and chickadees singing out: chick-a-dee, chick-a-dee. But if you happened to pass through in September of 2023, you might've heard fiddle tunes ricocheting off the pines, BBS rattling-to-rest inside empties, and the sounds of Weirs recording their second LP and Dear Life Records debut: Diamond Grove. Weirs is an experimental collective grown out of central North Carolina's music scene—one that is equal parts oldtime and DIY noise. Non-hierarchical in form, past Weirs performances have included anywhere from two to twelve people. In September 2023, nine traveled up US-58 to pack into the living and dining rooms of the dairy farm main house, still in the family of band member and organizer Oliver Child-Lanning, whose relatives have been there for centuries. This Weirs lineup—neither definitive nor precious—includes Child-Lanning; Justin Morris and Libby Rodenbough (his collaborators in Sluice); Evan Morgan, Courtney Werner, and Mike DeVito of Magic Tuber Stringband; and stalwarts Andy McLeod, Alli Rogers, and Oriana Messer who played deep into those late-summer evenings. What resulted are the nine tracks of Diamond Grove, recorded with an ad hoc signal chain assembled from a greater-communitys worth of borrowed gear. The Weirs project began as tape experiments on traditional tunes Child-Lanning made under the name Pluviöse in winter 2019. This evolved into the first Weirs record, Prepare to Meet God, which was self-released in July 2020 and was a collaboration between Child-Lanning and Morris during COVID. The strange conditions of that debut—a communal tradition of live songs recorded apart in isolation—are undone by Diamond Grove, a record rooted in the unrepeatable convergence of people, place, and time. On the new record, Weirs continue their search for how best to forward, uphold, and unshackle so-called "traditional" music. They are songcatchers, gathering tunes on the verge of obscure death. Their wild, centuries-spanning repertoire plays like an avant-call-the-tune session—a kind of Real Book for a scene fluent in porch jams, Big Blood, Amps for Christ, and Jean Ritchie. Weirs catch songs whose interpretive canon still feels ajar—open enough to stand next to but never above those who've sung them before. These aren't attempts at definitive versions. The recordings on Diamond Grove feel like visitations rather than revisions. And the question Weirs asks on this record is not how to simply continue the tradition of their forebears, but how traditional music could sound today. For Weirs, the history of this tradition could be taken less from the folk revival than from musique concréte; less from pristine old master recordings than something like The Shadow Ring if theyd come from the evangelical South. One listen to "(A Still, Small Voice)" and you'll hear the power of the hymn give way to its equal: the floorboards, fire crackle, dinners made and eaten. This tension between preservation and degradation is the inner light of Diamond Grove. Take "Doxology l": the melody of "Old Hundred", a hymn from the Sacred Harp tradition, is converted to MIDI, played through iPhone speakers, and re-recorded in the September air. To some revivalists, this hymn sung with all the glory of fake auto-tuned voices might sound sacreligious. But ears attuned, say, to the hyperpop production of the last few decades will immediately understand the tense beauty of hearing digitallyartifacted shape-note singing. This same tension animates "l Want to Die Easy." Weirs' version draws from A Golden Ring of Gospel's recording, monumentalized in the Folkways collection Sharon Mountain Harmony. The melodies, words, structure are largely unchanged. But the "'pure" clarity of voice in the early recording is gone. In its place, we hear the distancing sound of the dairy farm silo where Weirs recorded their version, its natural two-second reverb replacing pristine proximity. In this way, the sound of the recording site itself becomes equal to the traditional performance. The beating heart of Diamond Grove is Weirs's take on "Lord Bateman," a tune Jean Ritchie called a "big ballad:" played when the chores were done and the night's dancing had stopped. It is an 18th-century song—as old as the Diamond Grove farm—about a captured adventurer, described by Nic Jones as embodying the spirit of an Errol Flynn film. Like many great and often a cappella renditions, this "'Lord Bateman" is voice-forward, foregrounding the gather-round-children importance of yarn spinning. What's new here is the immense drone that transubstantiates the narrative into a ceaseless body of elemental forces. It's an eye-blurring murmur of collective strings that adds to the canon of Ritchie and June Tabor as much as to Pelt's Ayahuasca or Henry Flynt's Hillbilly Tape Music. While Diamond Grove isn't explicitly about the old dairy farm where it was recorded, it can't help but resemble it. Old English ballads like "'Lord Bateman" and "'Lord Randall" spill into fields once 'granted' by the British Crown. Tragic songs like "'Edward" stagger across Tuscarora trails and postbellum cotton rows. Hymns like "'Everlasting l" and "Everlasting Il" catch a moonlight that's been falling through double-hung windows since Lord Bacon's Rebellion. And the nocturnals still trill and plows still till a music uncomposed, waiting for any and all ears to chance upon it. Diamond Grove, in these ways, is history. It is a place. It is time. It is songcatching, liveness, tape manipulation. Like the low-head dam that the word weir implies, it is a defense against the current. It is a defense of regional lexicons against mass-produced vernaculars; a defense against the belief that we can simply return to a simpler time; a defense against the idea that folk music must remain "pure"; a defense against the claim that a dream of the future latent in lost histories is irretrievably lost. Against all that, Diamond Grove defends traditional music by making it sound like the complexity of today—because it knows that such music, and all the histories caught up in it, has a role to play in the days to come.
In the Spring of 1966, ESP was given a grant by the New York State Council on the Arts, to tour the five colleges in the state with music departments. Artists for this tour included the Sun Ra Arkestra, Burton Greene, Patty Waters, Giuseppi Logan and Ran Blake. Accompanied by an all star backup group from among the participants, Patty's performances resulted in the album, "College Tour", her second recording for ESP-Disk'. The album expands upon the vocal acrobatics that were heard on her first recording, "Sings". "College Tour" won second place for Vocal Recording in Jazz and Pop Magazine in 1970.
Patty Waters is internationally recognized as one of the first major avant-garde vocalists. Her ESP-Disk' recordings cemented her reputation as a vocal innovator, and according to liner notes and public opinion, one whose influence extended beyond jazz to Yoko Ono and Diamanda Galas.
Stan Hubbs’ privately recorded psych statement Crystal emerged from a secluded cabin in the California redwoods, where he conjured a woozy, smoked-out haze that sits somewhere between Iron Butterfly’s tranced-out heaviness and a more DIY, hallucinatory strain of outsider folk-rock. Middle-aged and working far from any scene or industry, Hubbs captured a blurred, dream-logic world of guitar leads, burnt tape ambience, spectral keys and narcotised vocals that feel both intimate and otherworldly. This edition from Numero Group restores his original 16-page poetry and doodle booklet, a handmade inner map to the record’s private universe.
Bringing together the elder statesman of the Zulu guitar Madala Kunene and internationally acclaimed Sibusile Xaba, kwaNTU pulls two generations of South African guitar mastery into a single point of focus. Under-represented on recordings outside of South Africa, Madala Kunene (b. 1951), the ‘King of the Zulu Guitar’, is revered as the greatest living master of the Zulu guitar tradition. Sibusile Xaba, whose collaboration with Mushroom Hour Half Hour reaches back to his first recording in 2017 (Open Letter To Adoniah/Unlearning), has garnered international acclaim for his unique voice and virtuoso guitar stylings, which bring together multiple South African guitar lineages in an original, spiritualised fusion. Collaborating with Mushroom Hour and New Soil for kwaNTU, the two players come together to weave a filigree sonic fabric which reaches down to the heartwood of Zulu guitar music but moves resolutely outward, building on the past to create a deeply rooted statement about present conditions and future travels. kwaNTU – which can be roughly translated ‘the place of the life-spirit’ – is also conclave of teacher and student, as Xaba has been taught by Kunene for the last decade. Meditative, rich and sonically sui generis, kwaNTU finds these two musicians linking up within the inimitable space of sound and spirit that they share through Kunene’s teaching.
The great masters of South African music have not all had equal exposure. For many years the generation of musicians who were exiled during apartheid took centre stage, as the regime made it very difficult for those at home to be heard. More recently, a new cohort of important voices, especially in jazz, has broken through to international consciousness. But for the generation of musicians in between – those who shone like beacons in the most difficult final years of apartheid and immediately afterward – international recognition has been slow in coming.
Madala Kunene, ‘the King of the Zulu Guitar’, is among this number. A revered figure for current generations of South African musicians, Kunene began his recording career in 1990, at the bitter end of apartheid, with a now classic self-titled LP for David Marks’ storied Third Ear imprint. Born in 1951 in Cato Manor, near Durban, he had determined to be a musician from early childhood, and by the time he first entered a recording studio he had already had a long career as a popular performer. His virtuoso absorption and transformation of the venerable Zulu maskanda guitar tradition and his richly spiritualised approach to music immediately marked him out as someone special, and in the years that followed, Kunene cemented his position as one of South Africa’s musical elders. He is without doubt the grand master of the Zulu guitar tradition, but his sound and sensibility ranges far beyond it into varied sonic terrain, and he has collaborated with a wide range of musicians both at home and abroad. Now in his mid-seventies, he remains a shining light for those that are making music in contemporary South Africa.
‘He is really an amazing person,’ says the guitarist Sibusile Xaba, who has been mentored by Kunene for over a decade, and now invites a collaboration with him on kwaNTU. ‘As a mentor, he's really powerful in showing us the way. For us to have this opportunity to make music together and have a project together is really a blessing to me.’
Xaba himself grew up in Newcastle, KwaZulu-Natal, where his mother had been in a band and his father sang in a church choir, and from early childhood Xaba played homemade tin guitars. He only later realised that music was his calling. ‘I just loved music. I was fortunate. My parents loved music. And when it was time for me to leave home and go to study outside Newcastle, I knew that music was what I wanted to do. There was no second option. It was just music.’ Moving to Pretoria to study music formally, Xaba committed himself to his craft, developing a unique style that draws on both US jazz masters such as Wes Montgomery and Jim Hall, and the rich and varied heritage of the South African guitar, from inspirational jazz players such as Allen Kwela and Enoch Mthalane, to the music of the Malombo groups and Dr. Philip Tabane (Xaba has previously collaborated with Dr. Tabane’s late son, Thabang), and the Zulu guitar tradition embodied by Kunene.
‘I was really in love with the jazz guitar, I really admired it, and I was digging a lot in that direction,’ says Xaba, recalling his first encounter with Kunene’s music, over a decade ago. ‘And then one day on my timeline, Kunene popped up, and I was like – “What's this sound?” I was so connected to it. It really touched me deep. I started checking out his records, and then I found out he's from the same region as I am, which is Zululand.’ After Kunene played a show at the Afrikan Freedom Station in Johannesburg, Xaba make contact with him, and visited him at home in Durban. They struck up a friendship, and Xaba became the elder’s student, as Kunene began to pass on his knowledge and his inimitable way of playing.
kwaNTU is a tribute to this relationship and the deep learning that has defined it. The album was recorded in Zululand in the town of Utrecht, at a cultural centre called Kwantu Village, which gives its name to the album. ‘It's such a broad word,’ Xaba says, ‘but the elders teach us that Ntu is basically an energy, almost chi, an energy, a force that all living beings have within them. It's a living energy, so kwaNTU is like, almost the place of this energy.’ The two men sequestered themselves for five days of jamming, improvising and planning, and then the session was recorded in one take over a single night, with Gontse Makhene joining on percussion and backing vocals and Fakazile on vocals. Other voices and overdubs were later added in the studio in Johannesburg.
The result is a rich and meditative recording that finds two generations in a deeply engaged dialogue. Teaching and passing on his knowledge, the elder Kunene has brought Xaba into a space of sound and knowledge that they now share; Xaba’s own practice of deep communion with nature and his dedication to his musical craft make him the perfect interlocutor for Kunene. The result is an album that foregrounds the two musicians engaged at the highest levels of responsive listening, sympathetic unity, and collaborative concentration. Bringing an elder statesman of South African music to an international listening audience for the first time in decades by pairing him with one of South Africa’s most important new voices, kwaNTU is a meeting of generations and a powerful demonstration of musical lineage and continuity.
‘Before music, there is sound,’ Xaba observes, speaking of Kunene’s unique approach to music. ‘And sound is like a common compartment…it's not restricted to particular people or particular geographic places, you know what I mean? It's sound. Everybody can hear it. So when he constructs that sound into music, I think everybody resonates with the energy behind his construction of sound into song. Here at home, we really love him for preserving our history through the guitar, through his stories as well the music, the songs that he writes. We really, really admire him.’
We at EM Records love to transport our listeners to new worlds, other worlds; “Pantilde”, this magical new album from Cornish avant-folk performance artist The Worm (they/them), is indeed an ethereal new world: otherworldly, but somehow rooted; an imaginary oral and musical story of everyday village life in an alternative Celtic landscape. The music here is strange yet familiar, fantastical and enchanting while remaining simultaneously attached to the earth. Amy Lawrence (they/them), aka The Worm, plays cello, harp, recorders and percussion, accompanying and framing her rich voice, which is often overdubbed into lovely homespun vocal ensembles; they tell song-stories of mythical and mystical village life, of nature and the human relationship with the natural world. The Worm can be considered part of a lineage which includes The Incredible String Band, Shovel Dance Collective, Bridget St John, Dorothy Carter, Vashti Bunyan, Jessica Pratt, Cathrine Howe, Mary Lattimore, Tristwch Y Fenywod and of course many others. “Pantilde”, a time-trip to a dreamlike, pastoral world that nevertheless feels distinctly realized, is a remarkable avant-folk fantasia, co-released with Prah Recordings. Available on 12-inch LP & CD, with English and Japanese liner notes and lyrics. The CD format also feature a Yama Warashi remix bonus track.
We at EM Records love to transport our listeners to new worlds, other worlds; “Pantilde”, this magical new album from Cornish avant-folk performance artist The Worm (they/them), is indeed an ethereal new world: otherworldly, but somehow rooted; an imaginary oral and musical story of everyday village life in an alternative Celtic landscape. The music here is strange yet familiar, fantastical and enchanting while remaining simultaneously attached to the earth. Amy Lawrence (they/them), aka The Worm, plays cello, harp, recorders and percussion, accompanying and framing her rich voice, which is often overdubbed into lovely homespun vocal ensembles; they tell song-stories of mythical and mystical village life, of nature and the human relationship with the natural world. The Worm can be considered part of a lineage which includes The Incredible String Band, Shovel Dance Collective, Bridget St John, Dorothy Carter, Vashti Bunyan, Jessica Pratt, Cathrine Howe, Mary Lattimore, Tristwch Y Fenywod and of course many others. “Pantilde”, a time-trip to a dreamlike, pastoral world that nevertheless feels distinctly realized, is a remarkable avant-folk fantasia, co-released with Prah Recordings. Available on 12-inch LP & CD, with English and Japanese liner notes and lyrics. The CD format also feature a Yama Warashi remix bonus track.
From Tsugaru, the birthplace of Tomokawa Kazuki and Mikami Hiroshi, comes Osorezan, Itako, Nebuta, Kesho Jizo... A super intense work left behind in 1978 by Furukawa Mibu, the Orpheus (mind) of Mutsu, who sings of the magical machinery that connects this world and the next! A shocking analog LP reissue!
Mibu, who is also a poet, pretends to be the dead in order to live on as the skin of his younger brother (Mibu), who died at the age of three. The song becomes a prayer and a cry, dancing wildly through this world and being sucked into the afterlife. Fringe music with such intensity. The soul is revived precisely because it is analog. This incredible masterpiece was selected as one of the "New Masterpieces of Japan 1970-89" in the November 2011 issue of "Recocolle," and is too good to be forgotten! This elusive album, produced in 1978 and only available as an independent release, is finally being reissued!
Comes with a 20-page explanatory booklet, "Mibu: To the Wind and Earth of Tsugaru"
Incredibly, Yoshiko Sai's masterpiece, Taiji no Yume, was quietly released on cassette in 1977! This legendary collector's item, known only to a few, is now being happily reissued in its original cassette format. Following her first album, Yuji Ohno returns as arranger, lending greater musical support to Sai's world of sublime strangeness, reminiscent of the works of Kyūsaku Yumeno. As the title suggests, "A Fetus's Dream" is a journey deeper into the inner spiritual world. Yoshiko Sai, at the tender age of 24, was an isolated figure—a poet, painter, and singer. The jacket features an illustration by Sai herself, distinct from those on the CD and LP. This is truly a must-have collector's item for fans.
Now available for the first time on Vinyl, Sittin' By The Road Captures Blaze Foley on his earliest known recordings. Simple, straightforward and strong, the album contains a dozen tracks recorded during Blaze's 'treehouse' days in Georgia. Recorded in the mid-1970s on a home reel-to-reel machine, these songs showcase Blaze's talent in early form. Includes many of Foley's classic tunes plus three songs that did not appear on previous albums.
Black Truffle is thrilled to present the first ever solo Donso n’goni recording from octogenarian Swedish multi-instrumentalist Christer Bothén. Active in the Swedish jazz and improvisation scene since the 1970s, often heard on bass clarinet, Bothén travelled to Mali in 1971, eventually making his way to the Wassoulou region in the country’s south where he encountered the Donso n’goni, the sacred harp of the hunter caste of Wassoulou society. Though playing the instrument has traditionally been restricted to those who belong to the hunters’ brotherhood, Bothén found an enthusiastic teacher in Brouema Dobia, who, after many months of intensive one-on-one lessons, gave Bothén his blessing to play the instrument both traditionally and in his own style. Returning to Sweden, he would go on to pass on what he had learned to Don Cherry and play the Donso n’goni in a wide variety of inventive settings, including the driving Afro-jazz-fusion of his Trancedance (reissued as BT118).
The seven pieces of Christer Bothén Donso n’goni offer up a stunning showcase of Bothén’s work on this remarkable instrument, heard entirely unaccompanied, except for the final piece where he is joined on a second Donso n’goni by his student and collaborator, the virtuoso bassist Kansan/Torbjorn Zetterberg, and Marianne N’Lemvo Linden on the metal Karanjang scraper. Produced by Johan Berthling (of Fire! & Ghosted) and recorded in three sessions in Stockholm between 2019 and 2023 in richly detailed high fidelity, the instrument’s buzzing, sonorous bass strings make an immediate, overwhelming sonic impression. Hyper-focused on hypnotically repeating pentatonic patterns, the seven pieces are at once relentlessly single-minded and endlessly rich in subtle variations. The concentrated listening environment turns small details, such as the deployment of the instrument’s segesege rattle on two of the pieces, into major events. Six of the seven pieces are traditional, with Bothén contributing the remaining ‘La Baraka’, but the line between tradition and the individual talent is imaginary here: as Bothén explained in a recent interview with The Wire’s Clive Bell, ‘I play traditional and untraditional, and I play the music forward and backward’. While the traditional Wassoulou pieces provide the rhythmic and harmonic elements, Bothén’s individuality as a performer is alive in every moment, felt acutely in boundless variations of attack, improvisational flourishes, and unexpected accelerations and decelerations. Captured entirely live and bristling with spontaneity, this music is undeniably the product of almost half a decade of Bothén’s devotion to the Donso n’goni and its traditional music.
Accompanied by detailed new liner notes by Bothén and stunning colour photos from his time in Mali, Christer Bothén Donso n’goni is a stunning document of a remarkable instrument, played with an almost spiritual intensity by one of contemporary music’s great explorers.
Fire of God’s Love is the legendary 1973 album by Australian nun Sister Irene O’Connor—a sincere, soulful, and unconsciously psychedelic song sequence devoted to self-reflection and awakening the spirit within. A collection of original folk spirituals written by and channelled through O’Connor with guitar, electric organ, drum machine and her angelic voice, the album was recorded and mixed in an astonishingly futuristic fashion by fellow nun and recording engineer Sister Marimil Lobregat. This edition from Freedom To Spend is the first authorized reissue of this holy grail since 1976; the album restored and remastered with love from the best available sources by Jessica Thompson.
Can you believe it? Devendra Banhart's Cripple Crow - originally released by XL in 2005 - is turning 20 years old. This was the 5th album from the Venezuelan American artist who is considered the pioneer of the "Freak Folk" and "New Weird America" movements. To celebrate - Devendra has compiled a reissue of the out of print release that features a 3rd Bonus LP (on Clear Green Smoke!) featuring 9 bonus tracks, including 1 B-Side, 5 previously unreleased demos, 2 previously unreleased live tracks, and 1 unearthed smash hit from the recording sessions. This release is the first on his newly created Heavy Flowers label. The album received a "Best New Music" 8.4 review from Pitchfork upon its release. The release date will fall 1 day prior to the actual 20th Anniversary, which will be the first time Devendra is early for anything. Now THAT is something to celebrate!
In the Fall of 2022, Phil Cook found himself living alone in a small home at the edge of field and forest in North Carolina’s Piedmont. For most of Cook’s life he lived near the hearts of the towns he had called home, near the groan of traffic and hubbub of coffee shops. Such close quarters helped make the gregarious Cook a prolific collaborator, from co-founding Megafaun to working with The Blind Boys of Alabama, Bon Iver, Hiss Golden Messenger, and endless others. But Cook’s closest neighbor now was a trailhead, so he went and listened, enraptured first by the stillness and then by the manifold birds. He began leaving his windowsill slightly cracked each night, so that the dawn chorus greeted him. Cook began recording these tangled bird songs, and he slowly joined them. With the sun finally high, Cook would listen to the day’s recordings and improvise in real time on the instrument that remains the first and most steadfast love of his musical life, the piano. When Cook left that cabin after a year, he moved into a home of his own in Durham, with plenty of space for his two boys to play and for something he’d never actually owned—a proper piano. Over the next several months, Cook spent untold hours drilling down on these pieces. During lessons with the Southern gospel great Chuckey Robinson, the pianist had challenged Cook to sustain fewer notes, to stop clouding and crowding his melodies by using the instrument’s pedals as crutches. His music suddenly had more clarity, with the sounds and the feelings they ferried given more room to function. Cook dug into the danger and delight, into the idea that we twist our bodies into knots trying to understand what is best for our hearts. In April 2024 Cook returned to Wisconsin’s Chippewa Valley where he was raised. His lifelong friend and bandmate, Justin Vernon, had just finished an overhaul of April Base, the studio compound where Cook has worked on more than a dozen records during the last 15 years. Cook asked Vernon to produce Appalachia Borealis as simply as possible—merely to listen and offer feedback in two extended afternoon sessions, to talk about the right takes and make sure that they’d captured the heart. It, of course, got more complicated, as they experimented with the process. Vernon would add or subtract the bird songs to Cook’s headphones, seeing how they impacted his playing. Or they would route his notes through a massive reverb chamber, Cook responding in gossamer improvisations. Appalachia Borealis is a deeply poignant and personal set of 11 piano meditations, built with the emotional range of a full and open existence. Inspired by those windowsill improvisations, it reflects not only the turmoil and sadness of a fraught time for Cook but also the hope, light, and joy of looking for the other side. You can sometimes still hear the birds whose tune and time helped to inspire so many of these songs. Even when they’re not within earshot, their essence remains.
Songs for Nothing was written upon Olan Monk’s return to the west coast of Ireland. The album is imbued with the influence of sean-nós singing, Irish language songs in the “old style” that often proclaim tales of love, loss and landscape; and also heavily indebted to the late Sinéad O’Connor’s confessional songwriting. Reconstructing these influences through their unique perspective has resulted in a fragmentary album veering between collaged pop, machinic rock and slow airs, “dedicated to Conamara and all who have called it home”. The western, Atlantic-facing edge of Ireland has a particular feeling and energy, one that permeates the release: the granite pulsates, the ocean and sky reflect intensities, seaweed rots on shingle shores, plants bloom, ancient trees come up for air from the drowned forest in Galway Bay, the sun splinters through the low clouds.
Emerging from Italy’s contemporary underground scene, La Festa Delle Rane is the project of Naples-based musician Lucia Sole, whose new cassette release is a collaboration with UK label All Night Flight. Her music gently captures fleeting everyday moments, evoking dreamlike nostalgia through a childlike lens. With a simple setup of melodica, acoustic guitar, and flute, combined with percussion and brass, the sound balances intimate stillness and kaleidoscopic improvisation. Lo-fi recordings preserve the delicate textures of her innocent vocals, whispering glockenspiel, and distorted organ—tracing the breath and presence of space itself.