Folk / Roots
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"Silk is the fantastic third LP by Maxine Funke, a New Zealand musician whose first recordings were with the legendary $100 Band (Funke, Alastair Galbraith, and Mike Dooley!), whose music was drifting experimental dust of a very high order. Maxine's first two solo albums, Lace (2008) and Felt (2012) (originally released as CDR on Galbraith's Next Best Way and a lathe on Epic Sweep, respectively), were reissued by Time-Lag to great acclaim in 2016, securing her place in the upper echelons of contemporary folk inventors. With the release of Silk, Ms. Funke manages to create an album that merges both of these style threads. Many of the tracks are cast in an intimate mood congruent with artists like Sibylle Baier, Barbara Manning, Myriam Gendron, Joanne Robertson, and other women who have pulled sweetly dark sounds from pockets of deep emotion, abetted largely by acoustic guitar. On a few other tracks, electronic instrumentals hearken back to her work with transceivers in the $100 Band days. The balance between these posts is delicately intoxicating. A readymade classic from start to finish, Silk travels a brilliant series of spaceways with grace and assurance. We should all be so lucky."
With its new project focusing on the songs of fishermen in Portugal, the FLEE platform attempts to combine in-depth anthropological research with a hybrid contemporary and artistic reflection on an important facet of Portuguese social and cultural history.
Through working songs from the 1940s, 60s and 80s recorded in the Algarve region, the project attempts to document the history of these fishermen, the nature of their hardships and often exploitative conditions, as well as their gradual encounter with important economic and political changes that affected the country in the 1970s. More than observing the fishermen directly, the project also investigates the birth of ethnomusicology in the country through the work of the French ethnomusicologist Michel Giacometti, in a period when the country gradually began to "discover itself" and its regional cultures in a reflexive way.
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.”
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.
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.
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.
Atsushi Tsuyama is a legendary guitarist representing the Japanese underground, known for his work in various bands, including the mind-bending duo Omoide Hatoba with Seiichi Yamamoto. He was also a founding member of Acid Mothers Temple & The Melting Paraiso UFO, a group that conquered the world and even graced the cover of the UK's WIRE magazine before his surprising departure. In recent years, he's been active in projects like Psyche Bugyo, which champions "samurai rock," and a traditional duo with Tomomi Nagano from Kyoto.
"Guitar Solo North of Latitude 30°" is an acoustic guitar solo album that captures Tsuyama's raw, unvarnished style. Released exclusively on vinyl with a limited run of 200 copies, the jacket features a photo of him in the mountains, printed on a shimmering silver sheet. For over 50 years, Tsuyama has also been a dedicated caretaker of the mountains in Nagano Prefecture, running a mountain hut and rescuing hikers, literally protecting the mountains of the Ina Valley.
Following years of memorable turns in collab with Dean Blunt and on her own solo recordings, ‘Blurrr’ is likely the moment Joanne Robertson ooozes into much wider acclaim and recognition - a stunning album of sparse heartbreakers recorded in the company of Oliver Coates and landing at an irresistibly fragile spot somewhere between classic Grouper, Cat Power and Arthur Russell’s ‘World of Echo’. A real delicate, special album - one of the year’s finest.
In pursuit of last year’s ‘Backstage Raver’ duo with longtime spar Dean Blunt, Manchester born, Blackpool-rooted, Glasgow-based Joanne Robertson casts her strongest spell yet on ‘Blurrr’, cementing her status as a master of timeless songcraft. On nine new songs, every strum and murmured lyric exposes a patient beauty and rare intimacy that transcends the sum of its parts. It includes a trio of co-productions with Oliver Coates - noted collaborator with everyone from Malibu and Mica Levi to Laurel Halo - lending an extra frisson of flesh-tingling substance to accentuate the sensuality of Robertson’s voice.
In solo mode, she has us by a thread on the album’s longest piece ‘Friendly’ where we're treated to harmonies and hooks that pull from Nick Drake through Sarah Records and the blissed Americana of Hope Sandoval, lilting into a filigree coda somehow comparable to Vini Reilly’s sun-kissed, balearic glissandi. Her blissed coos on ‘Peaceful’ set our arm hairs on end, and the languorous opener 'Ghost' is like Robertson's answer to Grouper's timeless 'Heavy Water’, while ‘Why Me’ feels like the Nirvana Unplugged x Cat Power hookup of our dreams; there's nothing heavy handed or overdone - just bare expressions - like a blast of cool air on a humid afternoon.
Coates elevates three of the album's most striking tracks. His emotive string flourishes are remarkably subtle, there's a trace of the cinematic wonder that elevated his work with Laurel Halo on 'Raw Silk Uncut Wood' and with Malibu on the now classic 'One Life', but Coates is careful not to overpower Robertson's songs, enhancing her harmonies without ever obscuring their faultlines. On 'Gown' we’re reminded of Arthur Russell's timeless 'World of Echo', and that connection deepens further on 'Doubt', where Coates' fluttering low-end reverberates below Robertson's cool-headed voice. The killer for us, though, is 'Always Were', a glittering masterpiece that sounds like Robertson’s voice has been recorded to a half-broken mic, then dubbed to worn tape, magnifying its emotional resonance as it cracks alongside Coates' heaving strings, snowballing into a dense mass of harmony and echo.
Keroxen’s Canary Isle missives hail native guitarist Paul Pèrrim’s lyrical fingerpicking style, rent with FX in captivating, hallucinatory geometries to recall a host of greats from Leo Kottke and Steffen Basho-Junghans to Sir Richard Bishop
“Itara is the debut solo album by Paul Pèrrim—guitarist, composer, and anthropologist—featuring a set of guitar-driven compositions that blend hallucinatory acid folk, abstract blues, mutant Eastern jazz, surreal ambient, and free improvisation into a vivid and distinctive sonic tapestry.
With a background in ethnomusicology and a degree in Music Education, Pèrrim’s work bridges popular and experimental music. He contrasts the acoustic guitar’s austerity with the expansive possibilities of the electric guitar, drawing from late ’60s folk traditions, contemporary fingerstyle, sound collage, drone, psychedelia, and improvisation.
A key figure in the Canary Islands’ experimental scene, he released two albums in the 2010s under The Transistor Arkestra, a Catalan collective merging free jazz and psychedelia. As Transistor Eye, his solo project, he merges analog electronics with guitar, using vintage synths and effects.
In 2022, Pèrrim gained wider recognition through his appearance on Manos Ocultas (Philatelia Records) and the international tribute Solstice: A Tribute to Steffen Basho-Junghans (Obsolete Recordings). That same year, he founded GUITARRACO, a contemporary guitar festival in Tarragona, where he has shared the stage with Joseba Irazoki, Buck Curran, and Raphael Roginski. Recorded and produced by Pèrrim, the album features liner notes by critic Bill Meyer, who writes:
“While it’s common to call music cinematic these days, Pèrrim goes split-screen. One might say he composes econo, jamming scenes and sounds to psychedelic effect. But economy does not equate with poverty. Pèrrim draws upon a rich bank of musical notions, all of which he makes his own through the alchemy of recombination and transmutation.”
Throwing Shapes
Debut album
From the minds of Méabh McKenna, Ross Chaney, and WRWTFWW mainstay Gareth Quinn Redmond comes the self-titled debut of Throwing Shapes — a hypnotic, texturally rich exploration in sound. Led by the striking timbre of the Irish wire strung harp, the album weaves intricate instrumental tapestries with ambitious electronic synthesis and arrangements.
Limited edition LP is housed in a heavyweight sleeve and comes with a poster / 300 copies worldwide
Diriaou (“Thursday” in Breton) captures the singular collaboration between Kristen Noguès-pioneering Celtic harpist and explorer of Breton tradition-and legendary British saxophonist John Surman, renowned for his atmospheric jazz on ECM. Recorded live in 1998 at the Dre Ar Wenojenn festival, this album presents the duo weaving together original compositions and traditional melodies into a tapestry of free folk, modal improvisation, and ambient soundscapes.
Noguès, deeply rooted in Breton music yet always pushing boundaries, and Surman, whose career spans jazz innovation and evocative sound worlds, invent a language that is both ancient and strikingly modern. The repertoire draws on Breton songs (“Maro Pontkalek,” “Le Scorff”), with highlights like “Baz Valan,” where harp and saxophone engage in celestial dialogue, and “Kernow,” a theme that dissolves into mist. Vocals appear sparingly, with Surman on “Kleier” and Noguès on “Kerzhadenn” and her signature “Berceuse,” adding further depth to the duo’s sonic palette.
Diriaou stands as a testament to the pair’s extra-Celtic inspiration and improvisational spirit, offering a rare and mesmerizing journey through landscapes both familiar and uncharted. This release is a unique document of two visionary artists at the height of their creative powers, now available thanks to Souffle Continu Records.
Diriaou (“Thursday” in Breton) captures the singular collaboration between Kristen Noguès-pioneering Celtic harpist and explorer of Breton tradition-and legendary British saxophonist John Surman, renowned for his atmospheric jazz on ECM. Recorded live in 1998 at the Dre Ar Wenojenn festival, this album presents the duo weaving together original compositions and traditional melodies into a tapestry of free folk, modal improvisation, and ambient soundscapes.
Noguès, deeply rooted in Breton music yet always pushing boundaries, and Surman, whose career spans jazz innovation and evocative sound worlds, invent a language that is both ancient and strikingly modern. The repertoire draws on Breton songs (“Maro Pontkalek,” “Le Scorff”), with highlights like “Baz Valan,” where harp and saxophone engage in celestial dialogue, and “Kernow,” a theme that dissolves into mist. Vocals appear sparingly, with Surman on “Kleier” and Noguès on “Kerzhadenn” and her signature “Berceuse,” adding further depth to the duo’s sonic palette.
Diriaou stands as a testament to the pair’s extra-Celtic inspiration and improvisational spirit, offering a rare and mesmerizing journey through landscapes both familiar and uncharted. This release is a unique document of two visionary artists at the height of their creative powers, now available thanks to Souffle Continu Records.
“Prudência / Praga”, or “Prudence / Plague”, is a double single with these two songs that I composed and which were originally recorded by two of my heroes: Maria Bethânia and Alaíde Costa. Curiously, they are two sambas: although I come from the rock and roll scene in São Paulo, I wound up writing a samba as if it were the 50s. At the time of my first heartbreak, at the age of 17, I had the record Jamelão canta Lupicínio with the Orquestra Tabajara on my iPod, and I identified with those dramatic sorrows, almost a hundred years old. In a way, I felt that Lupicínio Rodrigues was bloody and direct, like Tarantino, and Nelson Cavaquinho, heavy metal like Black Sabbath. So, I feel it’s a compact 45 of sambas but it’s also very Rock n Roll to me. Raw and coming from hell.
“Prudência” is that internal battle between the passionate side and the controlling side in the head of the former romantic bohemian. I wrote it for Bethânia to record on her album Noturno. Her version turned into a moving bolero. When I saw her singing it live and the audience singing along with her, I couldn’t believe it. I cried, hidden in the audience. She said that when she showed the record to her brother, Caetano Veloso, he thought that “Prudência” was some old classic that she had dug up to bring back to light. Nothing could be a greater compliment than this mistake on Caetano’s part.
“Praga” also has to do with MPB heroes of mine that I never imagined I’d see up close or have any relationship with or any connection with. I was asked to write these lyrics in partnership with the main man Erasmo Carlos for Alaíde Costa’s album! Surreal. Like many people, I got acquainted with Alaíde listening to “Clube da Esquina,” her singing with Milton Nascimento. And the idea was to do a poisonous cabaret song samba. The curse of a woman who has dumped a drunk. I love it when Alaíde sings “BIBIDA” in her recording of the song—a total legend. I wanted to produce a kind of horror samba recording, because if it wasn’t rock and roll, it wouldn’t be much fun for me. I went over to Bielzinho’s, and we recorded this chorus that explodes with the percussion and the choir of my friends Tulipa, Maria Beraldo, and Luiza Lian.
This take of “Prudência” came from the unpretentiousness of recording two live sessions of the song with Fred Joseph with the cameras of the 70s’ program “Ensaio” (MPB Especial) by the great Fernando Faro. The video take ended up being so unexpected and raw that it unseated the studio version, and that’s what you hear on the single. The idea behind the video is a sort of this temporal mindfuck; like found lost tapes of the MPB Especial from the early the 70s. Same microphones, same cameras, that zoom—time travel.
Between Mil Coisas Invisíveis, the end of the cycle with O Terno, and starting the new album process, I decided to take advantage of the respite to release this rock and roll 45 of sambas, without thinking too much or over-producing the thing. “Prudence? Don’t talk to me about prudence!” 😉
-Tim Bernardes, 2025
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.
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."