Folk / Roots

A lounge in the Poconos located just inside a Holiday Inn, 1973. The smoky haze clears to reveal a middle-aged couple on a one-foot high stage, prattling on about the weather or Watergate before launching into a serviceable cover of Burt Bacharach’s “Do You Know The Way To San Jose?” Tens of thousands of such combos littered restaurants, cruise ships, casinos, lobbies, and cocktail bars throughout the ’60s and ’70s, but far fewer cut a record worth buying from the stage, much less listening to on the home hi-fi. Gathered here are 14 lounge originals from across the entire easy listening spectrum. A spent matchbook’s worth of crooners, bossa nobodies, seafood jazzers, and Donca-Matic enthusiasts all in search of their ticket out of a red leather booth hell.

Shin Otowa, is a legendary Japanese psychedelic musician who is coveted by psychedelic enthusiasts around the world.
Makoto Kubota and the Sunset Sunset Orchestra participated in the release of his acid masterpiece "Wasuretami" (self-produced in 1974) on LP for the first time in 48 years!

Self-produced album (1974) by a singer/songwriter known for having contributed lyrics to Makoto Kubota's first solo album "Machiboke" (1973).
Makoto Kubota, who made full use of his 12-string guitar and contributed so much to the overall sound that it could be said that he almost produced the album, Yoma Fujita, who created a fantastic space with his slide guitar, and Takashi Onzo, who played the bass guitar in a lighthearted and eerie manner. The members of the Yuyake Gakudan (Sunset Sunset Band), including Makoto Kubota, who contributed to the overall sound, Yoma Fujita, who creates a fantastic space with his slide guitar, and Takashi Onzo, who plays a nice and light bass, all played on this simple but richly expanded world of Otowa's songs, inviting our consciousness into a world that extends far "beyond", but gives a mysterious sense of peacefulness. In other words, it is a masterpiece of acid folk. In this era of rock, this album is a pure and miraculous album of intense rock that abandons any superficial rock sound in order to be rock. Therefore, it has been enthusiastically supported by psychedelic enthusiasts around the world and has been talked about for a long time in Japan, although only a small portion of the Japanese public has heard of it. In 1976, just after the release of this album, Otowa suddenly left for Ibiza, Spain, and is said to have returned to Japan in the mid-1980s.

The long-awaited album from Twain released via Keeled Scales is his first-ever double LP titled Noon. Twain’s first album in three years, Noon looks to explore the balancing exercise between soul-fantasy and self- scrutiny. The songs on Noon try to sit in the liminal state between the spirit’s ambition for itself and the often harsh truth of the present. The hope is to erode the barrier between those two states. ‘Twain’ is Mat Davidson’s approach to reconcile those two states, and to forget that they could ever exist in opposition.

Japanese bluesman Kan Mikami is nothing less than an unalloyed force of nature. A skin-shredding blast of frozen wind from the poor, rural north of Japan that he calls home. In the late 1960s, like thousands of other Japanese young people Mikami made his way to Tokyo in search of a life different from that of his parents. Since then he has forcefully carved out a space for himself in the culture as a modernist poet, a raging folk singer, an author, a actor, an engaging TV personality, and one of Japan’s most uniquely powerful performers. For most of Mikami’s career as a singer, he has performed solo. Just him and his electric guitar against the world, creating jagged A-minor vamps to drive along the surreal wisdom of his lyrics. But he’s equally at home in more demanding improvisational contexts such as those provided here by John Edwards on bass and Alex Nielson on drums. Their dense propulsive textures seem to spur on Mikami, his voice arcing powerfully into fragmented spaces, his guitar darting, colliding, shedding jagged and angular splinters of sound. A pulsing, raging maelstrom of serrated-edged energy. Gruff, rough, honest and very, very real.

Lily’s early life runs parallel to an untold story of post-war Japan, that of the marginalised hafu - children of half Japanese / half foreign parents. Likely to be a target, a vessel for the bitterness, from
the humiliation of the American Occupation, to the buried guilt
of Japan’s own atrocities, enacted on their Asian neighbours. Her troubled formative years - an absent father, and losing her mother
in her teens - possibly contributed to the development of the bluesy edge of her vocal style, or maybe it was the smoke from the jazz bar her mother ran.

As with many outsiders of the 60s and early 70s, she turned up in Tokyo’s Shinjuku, a famed spot for many a writer, actor, artist
and musician. It was here her songs first aired, and she was swiftly booked to record her music.

With a groove set in stone with her Bye-Bye Session Band - later including Ryuichi Sakamoto and jazz keyboardist Hiroshi Sato - this selection covers her 70s period, with strong seams of soul, funk, touches of folk- and space-rock, and her signature (in Japan) heartbreaking ballads.

Vibrations from the other side of the globe, in the same period as classic Curtis Mayfield, Stevie Wonder, Cymande, Sly & The Family Stone, and the rest, all with Lily's voice make this music utterly unique.

Compiled by Howard Williams, whose Japanese music show
Japan Blues has been a mainstay on NTS Radio since 2014. He has released several retrospectives of Japanese music for various record labels, covering traditional folk (Nippon Folk, Japan Blues for The Trilogy Tapes); kayoukyoku & Nihon Indigo (also TTT); 70s female gangster soundtracks (Killing Melody, Ethbo); 50s rockabilly (Nippon Rock’n’Roll, Big Beat); surf guitar and funk rock (Nippon Guitars, Big Beat); soul, funk and disco (Lovin’ Mighty Fire, BGP); and the jazz singer Maki Asakawa for Honest Jons, after co-compiling their Moondog retrospective, Viking of Sixth Avenue.

With liner notes written by Lily’s original producer, Yukiji Teramoto translated by Alan Cummings, and the photography of Jin Tamura.

“Produced in 1970 by the legendary Joe Boyd, Just Another Diamond Day has long been considered a holy grail for Brit-folk record collectors, with original copies of the album fetching over $1,000 at auction. It shouldn't take many listens to realize why it's so highly regarded; Just Another Diamond Day is, in its own humble way, nearly a thing of perfection.” PITCHFORK 9.0

Vashti Bunyan’s legendary debut album from 1970 finally gets a UK vinyl repressing. Produced by Joe Boyd for Witchseason Productions and originally released on Philips in 1970, the album features contributions from Fairport Convention’s Simon Nicol and Dave Swarbrick and The Incredible String Band’s Robin Williamson. The songs mostly concern the events that took place when Vashti and her lover travelled to the Hebrides in a horse and cart to join up with Donovan’s artistic community but by the tiime they got there that community had all left. This story has been brilliantly told in Kieran Evans’ rarely seen 2008 film Vashti Bunyan: From Here To Before.

Tender tonkori melodies, meditative dub excursions and hallowed folk vocals combine on Tonkori In The Moonlight, an 11-track collection of mostly traditional songs performed by indigenous Ainu musician OKI. Born on the Japanese island of Hokkaido in 1957, OKI's released his debut album in 1996 and since then he has recorded 11 studio albums both solo and with his Dub Ainu Band and toured internationally -- from WOMAD in the UK to the John F. Kennedy Center in Washington DC via festival appearances in Singapore, Australia and across Europe. OKI is one of only a handful of musicians who play the tonkori, a five-stringed Ainu harp, which is both the pulse of this record and the force that unifies the disparate sounds he introduces such as reggae, dub, Irish folk, throat singing, African drumming and music from Central Asia. Tonkori In The Moonlight features Umeko Ando and Kila. For fans of: Midori Takada, Siti Muharam, Minyo Crusaders, Les Filles De Illighadad, African Head Charge, Mamman Sani. "Supercool Japanese minimalism" --The Observer. "Like nothing you've ever heard before" --The Wire. "The edgy cool of Jamaica meets the kitsch cool of Japan... charming and compelling" --The Independent.

On the outskirts of late 1970s Olympia, Washington, something stirs, sings, and breathes. Cheri Knight, a music composition student at the Evergreen State College, is developing her practice in a quaint but adequately equipped campus recording studio, amalgamating with the sonic timbre of the surrounding time, space, and place, while devoting to her own inner maxims. At once performative and meditative, electronic and organic, collaborative and self-contained, Cheri’s early compositions are simultaneously complete and sketches of a ceremonial process at play. American Rituals captures the artist’s environmental emergence, unearthing a unique compositional voice and signposting a regional sonic ethos. The path to Evergreen seems gently preordained for Cheri, a whisper in the trees. Growing up in a musical household in Western Massachusetts, she learned to play piano and clarinet, demurring from notated music but composing piano pieces in the minimalist mode of Erik Satie and folk songs inspired by Joni Mitchell. In high school, her class studied John Cage’s work, an epiphanic moment for the young artist. The group also visited a studio outside Amherst where she encountered the modular limitlessness of a Moog synthesizer. Cheri studied philosophy and music at Whitman College in Washington, and then took a year to build a stone house with some friends in New Hampshire. She settled at Evergreen soon after, carrying with her a zeal for improvisation, creative investigation, and hands-on experimentation. The seven works anthologized on American Rituals are foremost an expression of Cheri’s elemental approach to creating, rather than writing, music. Polyvocal chants, spoken-word collages, primal post-punk excursions and hymn-like incantations are bound together by a performative energy; a Cage-ian commitment to the present moment which harbors a meditative interior. The first piece Cheri made at Evergreen manifested when a multi-tracked mic test spontaneously evolved into a vocal ostinato. This experience of layering her own voice allowed Cheri to see images of the sounds she was making “in real time.” In Cheri’s music, language takes on a playful, fluxist, material quality as it is patterned in space. This word play is most evident in pieces like “Prime Numbers” and “Primary Colors,” which uses speech as an elemental material forming our changeable perception of the world. Channeled through the human voice, which is instrumentalized in every piece on American Rituals, language becomes a mutable force and a virtuosic apparatus. Spoken, sung, recited, incanted, chanted, instructed, whispered. It asks us to breathe, in and out. It tells us stories, reads us instructions, reminds us of water. Through rhythmically repeated speech patterns and flowing turns of phrase, the voice conveys ritualized patterns of everyday material becoming beautiful and strange, musical and memorable, conceptual and devotional. The musical output of Evergreen entering the 1980s should not be underestimated in its contribution to the burgeoning Seattle-Olympia DIY axis, with pieces on American Rituals evidencing a contagious ethos and aesthetic. K. Leimer’s Palace of Lights label first issued Cheri’s “Primary Colors” and “Hear/Say” as part of its 1982 compilation Regional Zeal, Mouth Music From Olympia Washington, while “Prime Numbers” and “Breathe” were included on the Steve Fisk-produced compilation Dub Communiqué the same year. But beyond catalog crossover and collaborative evolution, there is a shared sonic energy coursing through American Rituals which speaks to an absorption of place, of atmosphere, of weather. During a peer pilgrimage to the 1981 New Music America Festival in San Francisco, a change in weather was forecasted when Cheri met composer and theorist Pauline Oliveros. She spent part of her final year at Evergreen independently studying at the Zen Arts Center in Mount Tremper, New York, with Pauline and her partner, the performance artist Linda Montano. Aligning with both luminaries amplified the artistic and philosophical resonance of Cheri’s work, bringing tenets of Buddhism and Living Art into both her artistic and life practice. Following these principles, Cheri’s art eventually did become absorbed into life: living on a farm with goats in rural Massachusetts, writing songs, playing in bands, and eventually drifting away from music and into other things. But as is often the case, the path taken is never forgotten, only temporarily out of mind. With the help of old friends and new, the music of American Rituals was salvaged (not without hundreds of emails and phone calls) from master tapes stored in the collections of various peers and recording engineers from the extended Evergreen set, and is re-presented / represented now with care.

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.

Finally, His First Album: The Flower of Youth / Souls / Yumiko’s Spring / Song from the Void / Grave / Hail the Wonderful Law of the Lotus Sutra / Phone Call / An Akita Fox Song Run Amok / World School / Resistance, Age 23 / Mr. Ishimori / First Bon / A Cat Burglar in the Night / Bright Night Straight from the Throat: Grampa / Goddam Winter / American Kuyuran / Dagadzugu / A Fitting Adolescence / Footbridge / The Spring is Here Again Song / Fridge / Smithereens / Don’t Kill the Sea Lions / Harmonica / A Little Ditty / Stone A String of Paper Cranes Clenched between My Teeth: Try Saying You’re Alive! / Kill or Be Killed / Memory / Got a Problem? / Namahage / My Hometown is Also Inside a Dog / The Boys of Hachiryū / The Donpan Song Goes Off the Rails / Runaway Boy / Missed My Time to Die A poet, soothsayer, bicycle race tipster, actor, prolific drinker, self-taught guitarist, and living legend of Japanese sound, Kazuki Tomokawa catapulted into Tokyo’s avant-folk scene in the mid-1970s, forging a sound and sensibility marked by throat-wrenching vocals and searing ennui. Among his musical peers in postwar Japan, Tomokawa distinguished himself as a pioneer of radical individualism. He had “the personality of a hydrogen bomb”—as the notorious ultraleft band the Brain Police once put it—and a sound to match. Now, Blank Forms Editions gathers Tomokawa’s earliest records for the first time in a deluxe three CD box set comprised of Finally, His First Album (Harvest Records, 1975), Straight from the Throat (Harvest Records, 1976), and A String of Paper Cranes Clenched between My Teeth (Harvest Records, 1977). In each record, Tomokawa shouts, cries, wails, and croons, his folk stylings tinged with psychedelia and swelling into ground-shaking rock.. Many tracks are performed in his native Akita dialect, a highly regional vernacular of north Japan rarely heard beyond the prefecture, and even less often used in music. Matching his guttural, all-out vocals are profoundly existential meditations on everyday life and the world around him; this is, as record executive Kiichi Takara dubs it, “I-music.” It looks toward the interior, the quotidian, and the domestic with piercing and ever-honest eyes. The accompanying liner notes (here translated for the first time) include introductions by Takara, a round table discussion with Brain Police, and lyrics for all three albums—tracking the rise of Tomokawa as the “screaming philosopher” of Japan. The box set will be in conjunction with the release of each record in LP format in 2022, and the musician’s 2015 memoir, Try Saying You’re Alive! (Blank Forms Editions, 2021), the first-ever English translation of his prose; together they provide the definitive introduction to the singular world of Kazuki Tomokawa. Kazuki Tomokawa (b. 1950) is a prolific singer-songwriter from Hachiryū Village (now the town of Mitane) in the Akita Prefecture area of northern Japan. Since his first release in 1975, he has recorded more than thirty albums. The 2010 documentary about his life, La Faute des Fleurs, won the Sound & Vision award at the Copenhagen International Documentary Film Festival, and that same year saw the Japanese release of the book Dreams Die Vigorously Day by Day, a collection of his lyrics spanning forty years. His most recent albums are Vengeance Bourbon (2014) and Gleaming Crayon (2016), both on the Modest Launch label.

Gustavo Yashimura-Arce comes from humble origins in the Ayacucho region of the Peruvian Andes. He started playing guitar in 1987 and 2 years later he travelled to Montevideo in Uruguay to study music at La Casa de la Guitarra. After spending some years playing classical guitar in Japan, Gustavo returned to Peru in 2004 and began his intense studies of the Andean guitar styles of the Ayacucho region. Later, in 2008 he found the perfect teacher – 80 year old veteran guitarist Don Alberto Juscamaita Gastelú, known locally as Rahtako. Through Don Alberto, Gustavo was able to learn songs and styles from across the Andes, though the main focus remained on the traditional styles of the Ayacucho region. The Ayacucho Province of Peru is mountainous and remote and mainly populated by indigenous people of Quechuan descent, with the main language remaining Quechua, or Runasimi ('the People's Language'). The Quechuan people of the Andes remained resistant to Spanish colonisation and fierce in their preservation of their culture but on this album you will hear one of those strange, hybrid artefacts that can arise when cultures meet. The Spanish guitar was taken by the Quechuan people of the Ayacucho region and employed as a new means to convey their traditional music. The melodies you hear are versions of the traditional Huayno melodies usually played on harps, Andean pipes, charango and mandolin. Gustavo is joined by Luis Sulca Galindo on second guitar and Greys Berrocal Huaya on vocals on 4 tracks on the album. We've been extremely happy to work with Henkel Bellido (Sounds of the Andes) to bring this beautiful music to light.

After a small nap, Tokyo’s finest Studio Mule is back on the scene, bringing the world some deeply composed guitar music from Japan, crafted by Shin Sasakubo. Since almost 20 years the guitarist is specialized in classic and contemporary Andean and Peruvian music. a knowledge that he deepened through a three-year stint in Peru between 2004 and 2007. During his time in Latin America, he played live in Argentina, Chile, or Bolivia and researched in the works of Peruvian novelist, poet, and anthropologist José María Ar-Guedas, as Shin Sasakubo’s take on art is not one-dimensional. He also loves movies, painting, photography, writing, and theater - artforms that con-stantly influence his music on many different layers. since his return to his hometown Chichibu City in the japanese Saitama Prefecture, he launched the "Chichibu Avant-Garde School”, a college that looks through art and lectures on the Chichibu region, and his en-vironmental and folkloristic history. As sincerely driven composer, he released three guitar leaning albums in the past ten years. his latest sensation “Chichibu”, originally only released in Japan, now travels the globe via Studio Mule, making his fantastique listening voyage available for all those souls that seek joy through the sound of guitar strings.

At Richard Swift's National Freedom studios, the live-to-tape ethos allowed the songs on Damien Jurado's 'Maraqopa' to expand and retract like a great beast's breath. Every in-the-moment bell and whistle here is hung with a natural, casual care. And from this, each song offers up its own unique gift: the enchanting children's choir that echoes each line of Jurado's lament for innocence lost on "Life Away from the Garden"; the breezy bossa nova that begins "This Time Next Year" and rises as effortless as a smoke cloud into high-noon showdown pop; "Reel to Reel"'s wobbly, Spector-symphony and its meta themes; the wonderful falsetto vocal work Jurado pulls from himself on "Museum of Flight." The Seattle Times recently called Jurado "Seattle's folk-boom godfather," a praising recognition to be sure. But also a title Jurado might not yet be ready to accept. That's a title for someone who has settled. With each visit to National Freedom, Jurado is exploring, taking risks. He's not only freeing his songs. The gate is opened wide to allow us all into his once-isolated musical universe. One gets the sense he's just now hitting his stride.

The second album released in 1973, with Japanese lyrics on side A and English lyrics on side B. The ensemble with female vocals is also superb on this acid folk masterpiece.

Beyond The Willow Tree is a hauntingly beautiful anthology of folk songs chronicling the experience of a young black man growing up in the segregated south. A balanced mix of covers and originals, Cleveland Francis’ body of work seamlessly blends deep, soulful vocals with the stripped down acoustic instrumentation of folk. In the late 60’s Francis coined the term “soulfolk”, playing his genre bending music across college campuses and coffee shops while earning a medical degree at William & Mary. These songs serve as a missing link between soul and folk music, suppressed by the harsh political landscape of a music industry heavily influenced by racial stereotypes. “If you were black, you played blues or soul music … I wanted to play folk music,” Cleveland professed. Included in this double LP set is Cleveland Francis’ entire 1970 self released album Follow Me, featuring the original artwork and liner notes printed inside the gatefold. The second LP takes you Beyond The Willow Tree with unreleased demos recorded in 1968 along with one 45 only single recorded in 1970. “These recordings are a look into my soul through a long and lonely journey to understand feelings of my childhood, poverty, racial segregation, bigotry, war, love and hope. It represents my attempt to express and come to terms with all that I have seen and felt as a Black man growing up in America.” – Cleveland Francis

Miller Anderson is a guitarist and vocalist, born on April 12, 1945, in Houston, Renfrewshire, Scotland. Since cutting his musical teeth in bands with Ian Hunter (pre-Mott the Hoople) and Bill Bruford (pre-King Crimson and Yes), Anderson has been a member of such bands as the Keef Hartley Band, Savoy Brown, T. Rex, Mountain, the Spencer Davis Group, and in groups led by Deep Purple's Jon Lord and folk-rock balladeer Donovan. His 1971 debut Bright City was released on the legendary Deram, sub-label of Decca that released new records from 1966 onwards for the likes of Moody Blues, Caravan, Camel and several british jazz-rock legends. The album is a brilliant example of modern folk with lush strings arrangements thanks to guitarist and producer William ‘Junior’ Campbell, leader of the Scottish pop-rock group The Marmalade. A brilliant songwriting alongside a pastoral feeling, gentle melodies and a solid background with several amazing players literally bridging the gap between contemporary pop and blues. Harold Beckett (John Surman, Graham Collier) on flugelhorn and Lyn Dobson (The Keef Hartley Band, The People Band, Third Ear Band) on flute were literally stalwarts of the british jazz-rock and experimental scene, their contributions is behind greatness. Same with keyboard player Mick Weaver another Keef Hartley alumni. The album - faithfully remastered - offers a vision of urban Scotland with a bluesy feel and it has to be ranked alongside the work of such luminaries as Donovan or Nick Drake.

Following their collaboration on the Alice Through The Looking Glass and Agincourt projects, Sussex-based Peter Howell and John Ferdinando formed Ithaca, another project recorded in Ferdinando’s spare-room studio. Howell had just joined the BBC (where he would later work on the Doctor Who theme), and inspired by the Moody Blues, conceived a prog-rock project exploring life’s grander themes, with Ferdinando handling producer duties; Lee Menelaus of Agincourt is present on select songs, along with other colleagues. A Game For All Who Know is a beautiful slice of pastoral prog that is ripe for rediscovery, this edition made more appealing through the inclusion of several rare bonus tracks.

1972-1985 KATEBEGIAK Prog-Rock, Psych-Folk & Jazz-Rock Music from the Basque Country [Compiled by DJ Makala] Music produced in the 70’s in the Basque Country got trapped between two earth shattering artistic currents; Ez Dok Amairu in the 60s and Basque Radical Rock in the 80’s, and unfortunately, most of the lovely discs and tunes created at that magical time have been pushed to a remote (and sometimes even despised) corner of our collective memory. 60’s and 80’s music currents are almost opposite, and both work as magnetic poles with a very strong power of attraction, and maybe also as a burden for any of the later artistic currents. 60’s generation of artists searched within their rich and ancient cultural roots to acknowledge and update them, in proud, hopeful and unforgettable folk songs. The 80’s one on the other hand, worked in a ammable environment in constant social and political con ict and found in punk the perfect way to express their anger and weariness for so many unful lled promises and the lack of opportunities into short, noisy, direct and corrosive songs, technically sparse but full of energy and expressive power. Most of the “classic” names engraved in our memory come from one or the other like Benito Lertxundi, Mikel Laboa, Lourdes Iriondo and Xabier Lete or Kortatu, Hertzainak, Zarama, Las vulpes, Eskorbuto or Cicatriz. 70’s generation and their music works somehow as the “missing link” (“katebegia” in Basque) between the two. They loved folky tunes and don’t forget their ancient roots, but they also look outside for inspiration and experimentation. Just as the 80’s boys and girls found punk the 70’s guys found a completely di erent sonic and aesthetic landscape in the works of Grateful Dead, Fairport Convention, King Crimson, Soft Machine, Gong,... and worked closely with keen souls in other neighboring regions such as Maquina!, Pau Riba or Sisa in Catalonia or Smash and Triana in Andalusia. This resulted in more abstract and poetic lyrical content, much longer psych-folk-prog-jazz tunes, full of complex instrumental passages and mesmerizing structures of sheer ambition and masterful execution in many cases. But, most important of all, they found a voice of their own, rich, unique, and fascinating, and that’s what makes them so valuable to us. Not only to us, but also to lots of vinyl collectors and crate-diggers around the world, who have in many cases paid fortunes for some of the original editions of LPs that are the source of tunes in this compilation. Mikel Unzurrunzaga Schmitz aka DJ Makala, Dj and producer of worldwide scope and wisdom, noticed this fact rst and decided to pay homage to these wonderful tunes through this masterful and dedicated selection for your pleasure and as an open invitation to dig deeper into your adventures in the dark and hidden side of Basque popular music. (Text: Antton Iturbe)

Terry Callier, famous for his spiritual soul trilogy for Cadet in the 70's, released his first album on Prestige in 1968, recorded at the age of 19. The album is a masterpiece of spiritual jazz-folk, with elements of traditional folk under the influence of Bob Dylan, and a jazzy, acoustic performance by two bass players influenced by Coltrane.

Debut album released in 1969 by Nick Drake, who is regarded as a genius singer/songwriter who died young. 180g Vinyl.

"Applying elements of minimalism or electronic music to their compositions, Carcascara's second studio album is deeply rooted in folk, blues or jazz. Borrowing from American primitivism, this acoustic guitar trio based half way between London and Zumaia, stretch the boundaries of tradition with a fluid and developed command of the string instrument. Coming out 14 years after their self-titled debut, highly recommended for fans of Robbie Basho, Steve Reich or John Fahey."

Melody As Truth is proud to announce ‘There Up, Behind the Moon’, a collaborative album from Romanian musician Ana Stamp and Jonny Nash. For this collaboration, the pair spent over two years researching, arranging and recording Romanian folklore songs, aiming to give new context to these traditional, forgotten melodies.Throughout the album Ana’s vocals sit in delicate balance with Nash’s signature minimalist arrangements, accompanied with cimbalom, piano, double bass and guitar.

‘Bright Girl’, ‘For You I Am Missing’, ‘On a Mountain Realm’, ‘Sacred Conversations’, ‘Noble Tree’ are arrangements from traditional Romanian “star songs” and carols, usually sung in connection to various rituals that take place throughout the year. ‘Clouds Passing By’ is a cover of a traditional song, covered by Oșoianu Sisters.

In addition the album contains two classical piano compositions by Romanian composer Sigismund Toduță’, ’Upwards’ and ‘There Up, Behind The Moon’ to complete the atmosphere. Ana’s contemplative, thoughtfully paced re-interpretation and performance of these pieces reflects feelings of waiting and longing over time.

In describing her first album ‘There Up, Behind The Moon, Ana says “it represents an important element of my connection with Romanian folklore and the country landscape that encompasses many feelings, ranging from longing to joy or melancholy at times. Rituals and traditions are part of our roots that we take with us wherever we go.”

Recorded at the infamous Spahn Ranch in 1970, while their leader Charles Manson was facing trial for the murder of Leno and Rosemary LaBianca, The Manson Family Sings is a highly disconcerting listen. Beneath the harmonic brilliance and folksy innocence of these campfire-styled recordings are the hallmarks of Manson's twisted worldview, rendering a dystopian edge to what is otherwise compelling singalongs. Squeaky Frome, Brenda Gold, Gypsy Share and Sandra Blue all feature, with Clem Grogan fronting the beast, the end result being some of the freakiest and troubling songs you are ever likely to encounter.

Ajdin Asllan was born in Leskovik near the present-day southern border of Albania on March 12, 1895. At the age of 30, on July 12, 1925, he married a girl named Emverije, who was one month shy of her 16th birthday, in her native town Korçë, about 80 miles north. He arrived in New York by himself less than a year later on September 20, 1926, and when he filed his Declaration of Intent to become an American citizen in 1928 as a resident of Detroit, he gave his occupation as "musician." Emverije joined him in New York City on July 27, 1931. Asllan appears to have made his first recordings in November 1931 as a clarinetist on four songs issued as 12” discs by Columbia sung in Albanian by K. Duro N. Gerati. In January 1932 he recorded again, this time singing and playing oud on three Columbia 12”s along with several Albanian singers and the violinist Nicola Doneff (born March 21, 1891 Dichin, Bulgaria; died July 19, 1961 New York). In 30s Asllan launched an independent label called Mi-Re (roughly “With New” in Albanian) Rekord primarily to release his own recordings, but it stalled out after about 6 releases. In October 1941 he accompanied a Greek singer and songwriter named G.K. Xenopoulos as an oudist along with the beloved Greek clarinetist Kostas Gadinis and accordionist John Gianaros for the Orthophonic subsidiary of Victor Records run by Tetos Demetriades. The trio of Gadinis, Asllan, and Gianaros cut another four sides for Orthophonic May 1, 1942. Shortly thereafter, Asllan relaunched his label as Me Re with the help of Doneff and then quickly renamed it, more generically, Balkan. Gianaros came in as a business partner, and Balkan released scores of records, some of them seemingly selling thousands of copies in the mid-40s, but Gianaros split angrily with Asllan after just a few years over money problems. By 1947, Doneff had trademarked the Kaliphon label, which drew from much of the same roster of New York musicians of the Greek- and Turkish-speaking performers as Balkan and apparently collaborated in distribution, marketing, and manufacturing into the 1950s, but some business distinction had been drawn. A third label, Metropolitan, was launched and became at catchall for further Greek, Turkish, Armenian, and Ladino material by New York players, but it's not clear who was in charge or how things were divided up. Maybe Metropolitan was started by Asllan as a separate business to dodge the taxman or old creditors? We don’t know. All three labels shared a standard black-on-red color scheme that, it would seem reasonable to guess, was based on the Albanian flag and Asslan’s original, core purpose as an artist and impresario. Adjin and Emverije lived during the 1930s into the 50s first at 143 Norfolk St. and then at 42 Rivington St. (where Asllan opened a record shop), in Manhattan's Lower East Side, where Eastern European Jewish immigrants surrounded the small Albanian community and Turkish-speaking Sephardic Jews, and abutting Little Italy and a strip of Greek coffee houses on Mulberry Street. He worked within a network of primarily Turkish- and Greek-speaking performers in New York and released recordings prolifically made both locally and overseas through the 40s and 50s. He corresponded with his brother Selim (who sings on track 1, side A, later worked on the radio in Tirana and co-founded the National Ensemble of Folk Songs and Dances) back home, who was able to secure masters of Albanian performers recorded in Istanbul and Athens along with performances by Turkish- and Greek-speaking stars including Rosa Eskenazi and Udi Hrant (both of whom subsequently made extended visits to the U.S.) Greeks and Armenians had, even at the low ebb of immigration during the 1940s-50s, substantial immigrant populations in New York and around the country - Boston, Chicago, Cleveland, and many other cities. Those markets kept the Balkan label afloat for nearly 20 years. But Asllan also issued about 40 discs for the Albanian-language market ca. 1945-50 (at which point he retained a 500-series numbering scheme for them, picking up where he’d left off with his Me Ri label a decade earlier), including both folk music of southern Albania and choral music, much of the latter anti-Fascist Communist songs. In addition, three discs were issued as part of Balkan’s Greek series of uncredited musicians from Pogoni and Konitsa, towns about 30 miles south as the crow flies from where Asllan was born. The total Albanian-speaking population in the U.S. at the time was less than 10,000, and many couldn’t afford record players. But despite the small market for Albanian-language songs, he made sure to release discs for his countrymen. It was a time of immense political and social turbulence in both Albania and Greece, and the sense of duty to music is palpable in his work. Balkan’s business model was haphazard. Its numbering system, if one can call it that, indicates a tendency to start a series, then add to it - or not - sporadically, driven largely the question, “can we sell 500 of these? (And if so, can we sell 1000?)” The last Balkan 78s were issued around 1959; a few LP releases appeared around 1960, more than 20 years after Asllan released his first discs. We know he visited his native home and family in 1951, 25 years after having become American. He died in New York in October 1976. He had no children, save the records. ========= We have so far been able to trace a biographical narrative of only one of the other immigrant performer among those who play on this collection, Chaban Arif, who apparently sings on track 9. He was born May 22, 1899 in Berat, Albania, attended school through the second grade, and arrived alone at Ellis Island on November 2, 1920 at the age of 19 under the name Aril Shaban. His intention upon arrival was to meet up with a cousin, Mahomet Hajrules (who, in turn, had arrived only six months earlier under the name Mehemet Airula) in Southbridge, Massachusetts. However, there was a family of four from Shaban’s hometown on the same steamship who were headed to Pittsburgh, Pennsylvania (via a stop first at the south Philadelphia home of a relative), so Shaban wound up in Pittsburgh. He filed his first papers to become a U.S. citizen in Canton, Ohio in 1925, but he had returned to Albania in June of 1928, where he married an 18 year old woman named Nadire, and by 1931 had returned to Allegheny County, Pennsylvania, where he was working at the Duquesne, Pennsylvania Carnegie steel mill. (When his cousin Mehmet Hajrulla filed his Declaration of Intent to naturalize as a U.S. citizen in 1937, he was a widower living on Braddock Ave. in Pittsburgh and working as a painter.) The 1940 census found Shaban Arif relocated to 55 Clinton St. on the Lower East Side of Manhattan, about seven blocks from Adjin Asllan’s place on Rivington. Arif told the census enumerator that he worked 60 hours a week, 52 weeks a year for $916 a year (about $17,000 a year in today’s money) at the counter of of a restaurant. The man he listed on his WWII draft registration card as his closest contact was named Kardi Braim, who gave his country of origin either as Albania and Macedonia on different documents, had himself worked for a brick manufacturer in Erie County, Pennsylvania in addition to a string of other laboring jobs and worked at the time at Stewart’s Restaurant. It would seem reasonable to guess that both Shaban Arif and Kardi Braim were in Adjin Asllan’s limited social circle of Albanians in the neighborhood in the early 1940s when he recorded on this song. The $1 that the disc cost could have represented three and a half hours of labor at the restaurant. We know nothing else of Shaban Arif’s life except that he died in New York City in September, 1971. (Kardi Braim died in 1978.)