MUSIC

The late percussionist Milford Graves was one of the most unique artists the world has ever seen. Born in Jamaica, Queens in 1941, he began his career in the early '60s as a part of New York's vibrant Latin jazz scene. His focus quickly turned inward, shifting towards a practice that explored the very nature of self. From his work in the New York Art Quartet and collaborations with Albert Ayler, Sonny Sharrock and more to his important contributions during NYC's loft era – he is, simply put, free jazz royalty. In April 1966, the duo of Graves and pianist Don Pullen played at Yale University. As John Corbett writes in the liner notes, "This performance was something of a turning point for Graves. Until then he had been working in other people's bands or collective ensembles. He was phenomenally busy. In 1965 alone, he recorded with NYAQ (two LPs), Giuseppi Logan Quartet, Paul Bley Quintet and Lowell Davidson Trio, and he made his first recording released under his own name, Percussion Ensemble. Every one of these is important in its own way, but none of them quite anticipate how radical was the music that he and Pullen would unleash that evening in New Haven." Originally released on the artists' own Self-Reliance Program label, this legendary one-night performance would be split into two volumes: In Concert At Yale University and Nommo. While rooted in African rhythms, Graves' music has its own sense of time. As the drummer stated in a 1966 DownBeat interview, "Time was always there, and the time I see is not the same as what man says time is. It works by impulsion." First-time vinyl reissue. Sourced from the original master tapes.

Flaming Tunes' sole release is perhaps the finest elegy to the '80s home recording ethos that you've never heard. Originally released in 1985 on cassette (with individually hand-colored covers), this self-titled album grew out of the collaboration between childhood friends Gareth Williams and Mary Currie.

Williams is best known as a member of English art-rock band This Heat. After leaving the group in the early '80s, he travelled to India where he studied classical Kathakali dance – an experience that would profoundly shape the music of Flaming Tunes.

In an old Victorian house in South London, the duo recorded during the day while Currie's young son attended school and Williams conducted tape treatments at night. They were joined by various guests including This Heat guitarist Charles Bullen as well as long-term collaborators Martin Harrison and Rick Wilson.

Using whatever instruments they had on hand (clarinet, piano, bells, etc.), Flaming Tunes create lo-fi melodies around simple arrangements, oblique rhythms and densely layered natural sounds. The results are a mesmeric collage of instrumental daydreams and sideways pop songs, floating into one another in a hazy confluence of late '60s Canterbury psych-folk and early Residents experimentation.

All of these beguiling elements converge in a personal manner, quietly insistent in listeners' ears like the blood pulsing in one's veins on a warm summer day.

Terry Fox was a first generation Bay Area conceptual artist. Beginning in the 1970s, he worked extensively with sound, especially the use of piano wires detached from their native instrument and anchored between opposing walls of the performance space.

Linkage, Fox's first album, was originally released in 1982 to accompany an installation at Kunstmuseum Luzern in Switzerland. The record would mark Fox's first attempt to realize his groundbreaking and visceral piece "Berlin Wall Scored for Sound."

Side one links five ways of playing the piano wires: drumming, pulling, bowing, beating and scraping. The room itself acts as a type of natural resonator as Fox moves the wires with padded mallet, his bare fingers, violin bow, wooden shish kebab stick and rusted metal rod. The effect of such plain arrangements can be utterly hypnotizing.

The second half of Linkage was recorded in the attic of Künstlerhaus Bethanien, West Berlin, in May 1981. A thirty-three meter long wire was held in contact with a sardine tin. Over the course of 20 minutes, pulsating drones dissolve into rhythmic patterns that sound almost synthetic in origin. As noted in the original LP pamphlet, all these sounds were strictly acoustic; the only electronics involved was the recording equipment.

In an introduction for this edition, Marita Loosen-Fox and Ron Meyers write, "The desire to eliminate any barriers between the art and the viewer/audience connects all of Fox's situations/actions/performances. The ultimate goal is to communicate as directly as possible, which finds its most concentrated expression in the artist's works with sound."

This first-time reissue is limited to 750 numbered copies. Comes with booklet.

sky blue vinyl edition. Formed in 1967 as a psychedelic electronic duo featuring Dan Taylor on drums and Simeon on a homemade synthesizer consisting of 12 oscillators (and an assortment of sound filters, telegraph keys, radio parts, lab gear and a variety of second hand electronic junk), Silver Apples quickly gained a reputation as New York's leading underground musical expression. Their pulsating rhythmic beats with the use of electronics laid the groundwork for what would become 'Krautrock' Silver Apples was released in 1968 and still remains an innovative and revolutionary album. Their highly influential sound has influenced countless bands from Stereolab, Beastie Boys, Blur and more.

blue vinyl. "The 1969 follow up to Silver Apple's debut found the duo digging into the far reaches of their songwriting psyches for a darker and more emotionally charged set of songs. While the debut set the stage for a sound the world had never heard before, Contact is where the Silver Apples began inhabiting that sound with more urgency and experimentation. Sourced from the original master tapes plus inner sleeve with unseen master tape box photos. Featuring the original controversial artwork with the Silver Apples in the cockpit of a Pan Am jet on the front, and a plane crash with the duo superimposed over it, on the back. The airline sued both Kapp Records & the band, forcing the band to break up. Their highly influential sound has influenced countless bands from Stereolab, Beastie Boys, Blur and more. Original Controversial Artwork; New 24 bit/ 96 kHz taken from the original master tapes; Rare Master Tape Box photos included; Limited Edition Colored Vinyl."

Provocative post-punk from Israel's undercover goth prince. Megira's lone album with the Modern Dance Club showcased a grimier, more driving vision of his brand of trashy no wave. Spread across 31 tracks and two LPs, Love Police schizophrenically mixes industrial soundscapes, surf ditties, hardcore, swamp pop, bubble grunge, screaming, ecstasy, and enough fuzz to warrant a needle check.

A sonic snapshot of America's steel capital, developed in the prosperous cavern between the departure of the Jackson 5 to Motown and the collapse of U.S. Steel, Skyway Soul is a love letter to Gary, Indiana. Featuring The New Day, El Anthony, Nate Evans, Sky's The Limit, Wilton Crump, Lost Weekend, General Lee, Krash Band, Billy Foster & Audio, I.N.D., and Junei, this double album collects 21 lost songs from the southern-most tip of Lake Michigan. Housed in a deluxe tip-on gatefold jacket, with a 16-page booklet crammed with photos, ephemera, and an in-depth essay from Jake Austen, Skyway Soul connects the dots between The Spaniels, Michael Jackson, and Freddie Gibbs. Don't forget to pay the toll.

There was one irrepressible Chicago club act that refused to be replaced by any DJ's sound system. Maxx Traxx (and Third Rail before them) were a scene unto themselves in the early 80s.

Rio Arriba is the sophomore album from Chancha Via Circuito, who molds local South American rhythms into global artistry. Rio Arriba bubbles up from the Andes like percussive lava, seething as it is soothing. Layers of drums play out like water and earth battling heat - heat brought by Chancha Via Circuito. Chancha has forged a path from his town outside the urban sprawl of Buenos Aires in the east of Argentina up across the border with Bolivia and into the Northern hemisphere where he's bringing new fans to native drum traditions. In his first release, Rodante, Chancha took cumbia into uncharted territory retrofitting the Latin rhythm for a worldly audience. With Rio Arriba, South American folklore takes the reins and, under Chancha’s steady hand, obscure backwoods rhythms take on a top shelf lifestyle as folklore hits the club. Cumbia made Chancha’s first album Rodante a stand out, Rio Arriba takes his sound primal, rooted in rhythm, but worldwide in scope. With recent remixes of The Ruby Suns (Sub Pop) and Gotan Project (Ya Basta/XL Recordings), Chancha proves his production can cross continents and pollinate. Rio Arriba annihilates the obvious - it's a fresh breeze from the city of good air flooding the urban habitat, sending you dancing upstream.

Composer Ori Barel rolls up the playful aestheticism of ‘90s electronica, taught pointillism of Rock in Opposition, dada collage of Krautrock, and the heavy lushness of Jack Nitzsche arrangements into a seamless sci-fi fantasia.

Another side of modern Malian praise songs: an intimate, stripped down, acoustic session from Namian Sidibé. From a rising generation of young Malian divas leveraging social media, Namian has built a following, publishing videos and dedications in song, accompanied by her cousin Jules Diabaté on acoustic guitar. Recorded at her home, with powerful yet restrained vocals that drift over melancholy acoustic guitar, Namian explores epic generational songs and poetry, brought into the Tik Tok age.

Wau Wau Collectif’s second album, Mariage, is instilled with a newfound sense of purpose. Expanding upon the inspirational themes of their acclaimed 2021 debut, Yaral Sa Doom (Educate The Young), this long distance collaboration from musicians in Senegal and Sweden’s Karl Jonas Winqvist is an even more stylistically expansive affair. Joyful children’s songs collide with fuzzy guitar solos and thumping hip-hop beats. Shimmering synths lift off from the plunky percussion of the balafon and versatile sounds of the 22-string kora. Familiar voices from the first album return with more explicitly political lyrics, while the music feels both rhythmically dense and sonically weightless, flowing from one spellbinding moment to the 6 next. For Mariage, band members from each country were inspired to include a wider array of instrumental flourishes unique to their cross-continental collaboration. “Yay Balma” revolves around the cycling riffs of Jango Diabaté’s xalam guitar, as this song’s fuzzy tones and soaring sax solos open side two with a bang. “Pitchi Goubidi” provides a stark contrast, with the kora played like a harp and Gilbert Badji’s gravelly lyrics about “the bird of the night” disappearing into dubbed-out chamber pop. Winqvist’s Omnichord hovers back into focus on “Yonou Natangue,” a free-floating jam that maintains the messages of Wau Wau Collectif’s debut, promoting youth education to address the social issues facing contemporary Senegal: “Peace is the better wealth / The way to wander.”

Mamman Sani Abdoulaye, a legendary name amongst Niger’s avant garde, presents a singularly unique recording of minimalist organ music from the Sahara. Dreamy and hypnotic, the sound is unlike anything coming out of West Africa before or since, closer in effect to early electronic experiments of Kraftwerk.Mamman composes in technique that can only be called minimal, relying on the simplicity and space. It is a remarkable manipulation of sound that uses the silence to invoke the emptiness, a metaphoric desert soundscape. Unsurprisingly, his source material is folkloric Nigerien music, and many of the compositions on this record are reproductions of ancient songs brought into the modern age. Interpreting this rich and varied history of Niger’s dance and song for the first time in contemporary music, Mamman electrifies the nomadic drum of the Tuaerg, the polyphonic ballads of the Woddaabe, and the pastoral hymns of the Sahelian herders. Accompanying this repertoire are a few compositions, such as Salamatu, the deeply personal love letter to an unrequited romance.Recorded in 1981 at the National Radio in Niger, shortly after Mamman discovered an old Italian organ, the album was a spontaneous production, recorded in two takes. It was released on cassette but was a commercial failure, and only a handful were sold. The recordings, however, were a success, and became the themes to the National radio for the subsequent 30 years, securing Mamman’s place in the foundation of Nigerien music.Rediscovered in a cassette archive in Niger and digitized on a portable recorder, La Musique Électronique du Niger was reissued in 2013 on limited vinyl. Now restored and remastered from the original tape material by Jessica Thompson, this new edition is available on vinyl, cd, and a color Newbury Comics edition.

Having each followed their own distinct trajectory of exploration for decades - interweaving rigorous experimentalism with transcultural conversations - and building upon roughly 20 years working as a duo, Jessika Kenney and Eyvind Kang return with Azure, their third full-length with Ideologic Organ. Among their most riveting outings to date, comprising five new compositions recorded in Seattle during the spring of 2022, this remarkable body of sonority culminates in a singular gesture of contemporary minimalism that slowly unfolds across the album’s length. Emerging from the Pacific Northwest, Jessika Kenney and Eyvind Kang have retained a strong presence within the context of North American experimental music since the mid 1990s, each producing some of the most grippingly original music to have appeared over the subsequent years. Kenney is a vocalist and composer internationally regarded for her spellbinding timbres and her in-depth study of oral traditions. Her work takes the form of sound installations, talismanic scores, music for film, electronics, and choir. She released the groundbreaking experimental gamelan album Atria (Sige) in 2015, and has collaborated with Lori Goldston, Holland Andrews, Niloufar Shiri, Tashi Wada, Alvin Lucier, Sarah Davachi, Melati Suryodarmo, Ensemble Nist-Nah, Sunn O))), and numerous others. Kang, a multi-instrumentalist, composer and arranger, works across genre and discipline, bringing subtlety, fluidity, and emotional intensity to each of his varied projects. In addition to creating a striking body of solo works that has traced its way across the last two and half decades - most recently including Sonic Gnostic (Aspen Edities, 2021) and Ajaeng Ajaeng (Ideologic Organ, 2020) - he has played on albums by Bill Frisell, Joe McPhee, Sun City Girls, Ikue Mori, Laurie Anderson, Blonde Redhead, William Hooker, Animal Collective, and numerous others. Since beginning to work together as a duo in the early 2000s, Kang and Kenney have collaborated on sound installations, music for orchestra, choir, and mixed ensembles in addition to releasing numerous widely acclaimed full-lengths: Aestuarium (2005), The Face Of The Earth (2012), Live In Iceland (2013), At Temple Gate (2014), Reverse Tree (2016), Seva (2017), The Cypress Dance (2020). A hypnotic return to the duo’s unique expression of “unison music", Azure is among Kenney and Kang’s most pared-down efforts in more than a decade. Its five compositions are underscored by allusions to the natural world and drifting temporalities, producing a profound calm that rises in arcs of tonal color. The album’s opener, Eclipse, is a composition built around the phrase “eclipse…inside the eclipse”, drawn from Theresa Hak Kyung Cha’s book, Dictee. Leaving aching silences between each utterance - Kenney’s sparse vocal interventions enmeshed with Kang’s delicate viola d’amore tones - the piece’s collective elements produce a remarkable tension bubbling within its spacious calm. The title track, Azure, takes its name from a pun on the Persian "az u" or "from her/him/them”, and is a meditation on the closing rhymes of ghazal 413 from the Divan of Hafez, such as mâh az u, râh az u, and âh az u, “the moon from them, the path from them, the sighs from them”. Imbued with sorrow and release, across the piece Kenney’s vocals and Kang’s viola d’amore weave and dance against a shruti drone, calling forth echoes of lost moments in far off worlds. This is followed by three pieces that incorporate traces of wide-ranging techniques into their forms. Ocean is an experiment with different intensities of pulsation, with inspiration from ring modulation’s use of two simultaneous frequencies, which assemble an enveloping expanse of intoxicating harmonics and vibrato. For Forest Floor, Kenney’s long-tone vocalizations play on the meanings of ‘tan’ or body, and ‘nur’ or light, and the town names of ‘Chegel’ and ‘Khotan’ from ghazal 327 from the Divan of Hafez. Dancing at the boundaries of sorrow and joy, her voice, paced in perfect harmony to Kang’s viola, seems to propose alternate realities of what ecstatic music might be. The album’s final piece draws upon Glenna Cole Allee’s book, Hanford Reach, incorporating photographs and words spoken within by interviewees living or working in the tribal territories of Wanapum, Yakama, Cayuse, Umatilla, Nez Perce, and many others on or near the Hanford Nuclear Site in the state of Washington. Among the album’s most dynamic and powerful efforts - drones and pizzicato tones playing counterpoint to Kenney’s soaring vocals - the duo, inexplicably, imbues strong impressions of that landscape. As Suzanne Kite states in the album’s liner notes, with each of Azure’s discrete expressions Jessika Kenney and Eyvind Kang “ask our ears to hold/stop/wait/listen closely to the edges of knowability, while the world continues around our sounding bodies… [they] draw our ears so closely that if we are not careful, the listener’s breath

Chìsake [Algonquin]: to chant; to conjure; to cast a spell; this generally involves a shake-house, or shaking tent, in which the conjurer goes into a trance; the conjurer then has an out-of-body experience, going into the future to predict coming events, or into the past; as well as going into any locality in the universe to seek out someone or something generally practiced for ancestral divination. The unaccompanied flute pieces within this album are adaptations of Anishinaabeg shaking tent chants. The Anishinaabeg also known as Anishinaabe are a group of culturally related Indigenous peoples that reside in areas now called Canada and the United States. They include the Odawa, Saulteaux, Ojibwe (including Mississaugas), Potawatomi, Oji-Cree and Algonquin peoples. The word Anishinaabeg translates to “people from whence lowered”. The Anishinaabeg origin myths describe their people originating by divine breath. The shaking tent or conjuring lodge was the setting for a divinatory rite performed by specially trained shamans otherwise known as Chìsakewininì. During the shaking tent ceremony the Chìsakewininì would construct a special cylindrical framework typically of birch or spruce uprights planted in the ground with respective wood hoops to bind it together. This created a tensile structure of which birch bark, deer skin, or cloth was used as a covering. Rattles of caribou and deer hooves, or cups of lead shot, were tied to the frame. The floor was usually softened with freshly cut spruce boughs. The vertical axis of the shaking tent represents the realm of mediating beings, while the horizontal axis the earth or world of humans. The Chìsakewininì would enter the shaking tent at night and once inside would not be visible from onlookers. The singing of chants and drumming would summon the Chìsakewininì’s spirit helpers, whose arrival was signified by animal cries and erratic tent shaking. During this transcendent state, the Chìsakewininì could dispatch these spirit helpers or Manidò to distant regions to answer questions from the onlookers about the most auspicious places to hunt, the well-being of a distant relative, and what would happen in the future. The chants were usually sung using vocables before, during, and after the Chìsakewininì entered the shaking tent. Like many other similar divination ceremonies, singular or collective, the opening chants begin lyrically. They gradually turn to more reductive abstract structures midway and then end in lyrical chants. This symbolizes the performer and listener leaving the external literal world, entering a more abstract state of mind, and then returning. Traditionally all songs were carved on birch bark for record-keeping with mnemonic pictographs or other marks for future use. Tally mark clustering, sometimes used for song-keeping throughout the Anishinaabeg, is used for this album’s track titles and numerical sequence. The album intro begins with the shaking of a necklace of otter penis bone, fish spine, bear teeth, elk teeth and deer hide, gifted from Algonquin Elder Ajawajawesi. It is meant to focus the listener’s attention before the flute pieces begin. The warble or multi-phonic oscillation prevalent in the middle tracks traditionally represented the “throat rattling” vocalization of the tonic note or sometimes known as the horizon of which the melody floats off of. Due to the repetition of multi-phonic oscillation the performer will breathe erratically creating an altered state correlating with the Chìsakewininì ceremonial actions. All songs are repeated seven times to signify the seven sacred directions: east, south, west, north, above/sky, below/earth, and center. -Timothy Archambault

“We were like Coca Cola, we were the real things.” —Albert Canadien Billed as “Canada’s All Indian Band,” the Tsimshian Nation garage band The Chieftones stormed the U.S. in the mid-’60s with their own brand of native rock n’ roll. Led by guitarists Billy Thunderkloud and Albert Canadien, the band was filled out with Jack Wolf on lead guitar, Barry Clifford on bass, and Richard Douse on drums. Their repertoire was a heady mix of guitar instrumentals; Chet Atkins, Les Paul, Duane Eddy, and Brazil’s Los Indios Tabajaras, but through the lens of the American sock hop. After a brief stint at Edmonton’s Alberta College, The Chieftones hit the road, eventually setting up a home base in Sheboygan, Wisconsin, where they reportedly worked as ranch hands in between tours. “From Sheboygan we made our way to Madison, Wisconsin, La Crosse, Cedar Rapids and on over to down south, like that. Indianapolis, Peoria, Illinois, Indianapolis, Fort Wayne, South Bend, Indiana back to Chicago,” Canadien told Pat Braden. “We had a circuit like that. We played two weeks here, one week there, like that. And finally after a year of doing that, we weren’t going anywhere.” It was in this nascent state that they tracked a single and an album’s worth of material with Jim Kirchstein. More Buddy Holly than Link Wray, The Chieftones lone Cuca single—1966’s “Do Lord” b/w “I Shouldn’t Have Did What I Done”—expressed the group’s radio-friendly ambitions. The rest of their Cuca recordings, however, explore their indigenous roots. Tribal drums keep time under a wash of surf-y guitars. Ceremonial dance numbers are reimagined for the Elvis generation. When the single failed to light up the phones, the album was shelved, discovered only recently by Numero’s crack team of magnetic tape sleuths. The New Smooth and Different Sound collects 12 unreleased demos and their sought after Cuca single, all recorded at the Sauk City recording mecca. The group’s time in the Dairy State was short-lived—they set off on a decade-long road run shortly after. Performing in their traditional regalia—white buckskin outfits and head gear—The Chieftones dumbed nothing down for The Beach Boys’ screaming fans at various sports arenas on the east coast. “After a while we got to speak in our own language, like when we started the show,” Canadien said. “I would just speak to them in Slavey and then we’d start our playing. The boys I had talked in Gitsan and Nisgaa, they spoke these languages from northern B.C., that’s what they spoke. They introduced themselves in their own language so that people understood that we were for real.”

Isolated at the rural fringe of Northern California, Bailey’s Nervous Kats took Shasta County by storm in the early '60s. Combining surf, rock n' roll, exotica, and R&B, the Kats were a teenage dream draped in Magnatone amplifiers and crisp white polo tees. Their self-titled—and only—LP came at the dead end of the band’s run, issued on Orville Simmons' one-shot Emma imprint in 1965. The mid-century modern LP of your dreams.

Phonographic samples with electric guitar, resonator guitar, organ and piano. Committed January 2021-August 2022 in Skylight, Kentucky. Mixed, mastered and otherwise improved by Chuck Johnson at Cirrus Oxide, Oakland, California. Source recordings: IX: From “Mutter's Kaver,” Mayer Kanewsky (as M. Gutmann), Columbia E1737, recorded February 1914. X: From “Foiu Verdi,” Dnu. H. Bloom, Grafton 9121 (off Emerson 13158), recorded September 1920. XI: From “National Hora (part 1),” Abe Schwartz and daughter (Sylvia Schwartz), Columbia E4745, recorded May 1920. XII: From “A Brief Fin 1916,” Jacob Silbert, Columbia E5145, recorded c. 1916. XIII: From “Lom Ich Frier Alten Derbei,” Ludwig Satz, Victor V-9003, recorded December 1928. XIV: From “Mazel Tov,” Abe Ellstein Orchestra, Victor V-9070, recorded February 1940. Thanks to Joan and Talya.

The first-ever compilation of χαβάγιες ("havagies"), the nearly forgotten Hawaiian-influenced music of 1930s Greece, focused on the compositions of Kostas Bezos and his ensemble White Birds. A world-class slide guitarist, political cartoonist and sleepless Bohemian, Kostas Bezos created some of the most unique music of any era: surrealist guitar portraits blending Athens and Honolulu, haunting tropical serenades, wild acoustic orchestras, and heartbreaking steel guitar duets. Incredibly, this is the same musician responsible for the legendary "Kostis" rebetika recordings (see A. Kostis "The Jail's a Fine School" [OLV-002 / MRP-098]).

LP version includes a 32-page booklet with extensive notes by Tony Klein and Dimitris Kourtis, many rare photographs, lyrics, obituaries.

Official reissue of the 1977 album of Clara Rockmore’s stunning theremin performances of various classical compositions, accompanied by her sister Nadia Reisenberg on piano. Includes gorgeous interpretations of pieces by Rachmaninoff, Tchaikovsky, Stravinsky, Ravel and more. An all time classic classical album, finally back in print. Rockmore was a violin child prodigy with training at the Imperial Conservatory in St. Petersberg. A refugee of the Russian Revolution, she arrived in New York with her family in 1921, and soon after met Professor Lev Sergeyevich Termen, inventor of the remarkable theremin, one of the first electronic instruments in existence. Rockmore stunned crowds by playing music both highly technical and emotionally intense, all without ever touching her instrument. Her work represented the cutting edge of electronic music, inspiring a generation of innovators (including Bob Moog, who co-produced this record). On her custom built theremin, Rockmore channeled deep human emotion through an electronic device for the first time.

One of the first artists from outside of Africa to sign to Hakuna Kulala, WULFFLUW XCIV brings his borderless productions to the label's ongoing Whitelabel series following a slew of dancefloor agitations from T5UMT5UMU, Menzi & Scratchclart, and others. "Toxica EP" builds on the mutant fusion of 2020's acclaimed "Ngoma Injection", stripping back the woozy psychedelia and chromium ambience and replacing it with pure soundsystem pressure. 'Take a Ride' bends acid techno machinery around rubbery East African rhythms, anchoring block party hedonism with a 4/4 bump that wouldn't be out of place in Kreuzberg and vocal shakes straight from São Paulo. But this isn't a mindless mashup of aesthetics, its a conversation with the world's fringe agitators, using stylistic and rhythmic strokes to highlight commonality, not exclusivity.Hakuna Kulala's own Chrisman appears on 'Tetemeka', and the two producers adapt the syrupy tarraxinha inversions the Congolese engineer perfected on last year's "Makila" full-length. Low, resonant gqom atmospheres underpin the entire track, but WULFFLUW XCIV's squeaky toy synths prevent it from slipping into darkness. Elsewhere 'Kluck' distorts the timeline completely, wedging flute-led Latin American tribal sounds into a riddim vs. trap superstructure, and 'Exp' sublimes speed dembow into delirious trance and minimal techno vapors. The boundaries between dance subgenres are slowly dissolving, and WULFFLUW XCIV's digital-era intermixture sounds like the cyberpunk carnival we're all desperately in need of.

Black Market Brass is proud to present Hox, due out on Colemine Records on September 8, 2023. Their third LP is a new take on afrobeat that combines traditional grooves with heavy, hypnotic, sci-fi sounds that reflect the band’s myriad of influences as record collectors across genres. “We didn’t leave the traditional afro-beat sound behind, but we did allow ourselves to pull from different places with less hesitation.” Shared saxophonist Cole Pulice. Like their previous albums, the 9-piece band recorded Hox live to tape. “The sound and aesthetic of the analog recording process is important for this kind of music,” Pulice explained. “We’re looking to capture lightning in a bottle.” With that, the album features several sections of heavily processed synthesizers, harsh glitches, fuzzed out guitars, and a burning percussion section that pays homage to the traditional drumming cultures of Nigeria and Ghana. The performances are dynamic and confident. The grooves are infectious and hypnotic. BMB has pushed further into musical experimentalism, but at the end of the day, they’re still making dance music. Krautrock, free-jazz, doom metal – the inspirations for Hox stem from all kinds of musical backgrounds, but the sound is far from scattered. It’s a polished, innovative record that’s sure to exceed expectations and keep the listener engaged from start to finish.

1980年代から90年代初頭にかけて、カメルーンのビクツィ・シーンから現れた最もミステリアスなアーティストにして重要人物の一人、Gibraltar Drakusが1989年に残したアルバム『Hommage A Zanzibar』が、アフリカのオブスキュアなカセットテープを掘り起こす大名門〈Awesome Tapes From Africa〉より史上初アナログ・リイシュー。悲劇的かつ謎の死を遂げたギタリストのThéodore Zanzibarに捧げられたアルバム。ベティの伝統音楽とエレクトロニックで非常にリズミカルなギターベースのビクティを完璧に融合させたファースト・アルバムにして、10万枚以上を売り上げた代表的作品！

Cameroonian artist, musician, author, composer, performer and guitarist Roger Bekono made a deep mark in the contemporary history of Cameroonian music through the four-on-the-floor, ribald intensity of bikutsi. The Ewondo-language dance-pop style that forms an undulating tapestry of interlocking triplet rhythmic interplay came to international prominence in the European “world music” scene as the 90s began. But the relentless sound of bikutsi developed in Yaoundé at the hands of Bekono and many others, as it developed from a village-based singing style performed mostly by women into a cosmopolitan music force that rivaled the popularity of established musics like Congolese rhumba, merengue and makossa. With his unique—some say suave—voice, Bekono contributed much over a period of more than 10 years as part of the evolution of this traditional rhythm-turned-urban dance movement. Roger Essama Bekono was born June 15, 1954 in Atéga, Central region. His mother Scolastique Essama nicknamed him Beko-bâ-Andela, in homage to his great-grandfather who died a few years before his birth. From an early age, he was soon confronted with the harshness of daily life in the village. Young Bekono walked four kilometers to school from the family home each day followed by extensive domestic chores. So he had little time to devote to football and other types of children's games. Instead, he spent his time singing while working, developing his distinctive vocal timbre and from the age of 7, he joined the choir of the Catholic Church of Atéga where he sang for several years every Sunday. His mother worked hard to put him through school and eventually get him to the city for further education. In 1968, Bekono left his native village to settle in Yaoundé, the capital city, with the ultimate goal of completing his secondary studies. 14 years old and living with his uncle, he went to high school and met some young people who shared the same passion as him, music. After class, they would go in groups near discotheques to listen to the music of their favorite artists of the time. They also discovered the events of the "Youth Mornings" organized at the Mefou cinema in Mvog-Mbi. During these events, the young Roger lets his talent speak through the popular songs of his idol who was none other than Mariam Makeba. She was an undeniable star throughout Africa. He was so into her his first nickname in music was simply “Mariam Makeba,” because of his ease in interpreting her popular songs, and because of her timeless, suave vocal timbre. At the time he was also a fan of Michael Jackson, Edith Piaf, Michel Sardou and Elvis Presley. Sometime in the mid-1970s Bekono made an abrupt stop to his studies. His mother and his adoptive father were angry and demanded answers. He dreamed of going into music full time. However, being a musician at that time in Cameroon was not yet perceived as a worthy profession. Cameroonian musicians did not have a secure income despite their renown, and no copyright society had been set up yet. They had for the most part a bad boy image, thought of as people without a future. Therefore, it was difficult for his parents to accept. His mother was certainly disappointed by the sudden decision but she has always believed in him. So his step-father gave him a classical guitar and a tape recorder so that he could work independently on music full time. Bekono knew you have to think about composing original music and lyrics instead of covering classics like those of Mariam Makeba. your own words and the music of your songs, the field of reflection is vast between your own experience and the evils that undermine society. However, he hadn’t yet settled on a musical style, so he initially composed songs with foreign colors like his song "Bòngo Ya Cameron,” which has a French flavor and of Rumba but sung in his own Ewondo language. His music is appreciated by those close to him and in the cabarets of Mvog Ada where he performs on certain weekends, he learned to play the guitar and perfectly masters the art of singing. At each of his live performances, he makes a good impression in front of a crowd amazed by his talent, and in front of certain actors and pioneers of a rhythm that is gaining ground in Cameroonian music known as bikutsi. Note here that the bikutsi is basically sung in the Beti language and can be defined as a music and a traditional dance from Cameroon, specifically an urbanize form of pop music based on Beti musical forms, originating in the Cental and South provinces where the Beti ethnic group resides. Bekono falls in with some of the main characters in the bikutsi scene and little by little he learns the basics, adapts and a few years later decides to release his very first project. It was in the 1980s that the big names in bikutsi emerged. The style began to have international visibility. A multitude of vibrant, young talent appeared on the Cameroonian music scene. There had already been the crucial groundwork laid by the father of modern bikutsi Messi Martin who discovered how to transpose the sound of the traditional balafon (xylophone) to an electric guitar. Bekono sensed that bikutsi was in its golden age amid fierce competition he took his time to prepare his first solo album by working with the big names of the time, from both the old and new generations. At the end of 1984, Bekono released his first project Oget Mongi on LP and as soon as it was released, the lead single "Ngon Nnam" hit the capital's radio stations. The end of the year in Cameroon is always marked by happy events like weddings, communions, baptisms, etc. and this song was heavily played at these types of events following the album’s release. He quickly became one of the rising stars of bikutsi and was invited to radio shows all over Cameroon and perform in the popular clubs and cabarets around Yaoundé. Oget Mongi was produced by Bekono himself under his Label Beko Production with the unconditional support of his parents (his step-father funded the project). Television arrived in Cameroon in 1985, the year following his debut album, so there is no video clip of any of the songs from Bekono’s Oget Mongi. Indeed, Pope John Paul II’s first visit to Cameroon (over 1/3 of the population is Catholic) is one of the various elements that accelerated the process of the start of television in Cameroon. This papal visit is inextricably linked to Bekono’s story: Bekono was enlisted to write and compose the official welcoming song for His Holiness’s arrival. The song appeared just as attention for his debut album was in full swing. It became like a hymn during the Pope's stay in Cameroon, on television and on the radio, in Christian localities. Even after the Pope's visit, the song could be heard at various events. Things continued to progress for the young artist, as his career climbed his home life developed. His daughter Ebah Marie Christine had been born a few weeks after Oget Mongi was released. His eventual wife Madeleine Bikié and he were so secure and happy that they had the capacity to help his younger cousins from the village who were then able to continue their secondary studies in Yaoundé. In 1987, Bekono released Assiko 100,000 Watts on LP and cassette. Very quickly the album became a hit with "Biza" and "Assiko 100,000 Watts" receiving radio play. He sold plenty of records and cassettes and toured the nation. This album brought him to northern Cameroon, where met Ali Baba (the father of Soul Gandja, a style of his own design), a rising star of modern music in the region. They became close friends during that period. The album title refers to yet another style of dance and music, assiko, It is important to note the assiko is not a traditional Bassa dance, but rather a dance adopted by Bassa-speaking folks. It is a traditional Cameroonian healing dance transformed into a party dance, especially found among the Bassa and the Beti. It is therefore thanks to this song that Bekono gets invited to perform in this coastal part of Cameroon, Bassa country, where he meets assiko legends Jean Bikoko and Samson Chaud Gar. The song “Biza" also made a lot of noise outside the capital, and even in the Beti villages during celebratory events. Bekono set his sights on international superstardom though. So he began work on his third album, to be released at the end of 1989. Let’s rewind a little bit first—the bikutsi rhythm was originally played by a balafon orchestra known as a mendzang (see mvett). Based on a cadence and stomping rhythm, it is also marked by a strong presence of percussion. In the 1970s, bikutsi was modernized with the introduction of electric guitar and bass, keyboards, horns and drum kit. The legitimate originators are Anne-Marie Nzie, Messi Martin and Ange Ebogo, but it was with the emergence of Les Têtes Brûlées that bikutsi will experience a earth shaking revolution with the talent of its master to play Zanzibar (Epeme Théodore), who, according to legend, was born with six fingers, allowing him to play with one string more than the others. In the mid- 1980s, the bikutsi rhythm evolved significantly both lyrically and harmonically. It became very danceable because the newest generation of artists added electric lead and bass guitars, as well as electric drums, to it to give it more percussive oomph. During this same period, Clément Djimogne aka Mystic Jim (or Djim) launched an innovative concept that would solidify his reputation as a legend in Cameroonian popular music, having already performed on or produced boundary pushing recordings in the region. Mystic Jim built a recording studio called Mobile Studio equipped with a 4-track recorder, instruments, sequencers and amplifiers, which he set up in his living room. He surrounded himself with an experienced team of musicians to embark on musical production on an almost industrial level. We can’t talk about bikutsi and not discuss this actor and his role within the framework of the music in general and specific role he played in the realization of Roger Bekono's third album in particular, because according to the words of some elders that we have been able to collect for the background of this project, his studio had become an essential place for most of the bikutsi artists of that time. With modest equipment, his productions and his arrangements were better than those that came from the national radio studio. (As in many other African music capitals of the time, the best-equipped studios often sat on the national television or radio grounds, rather than in the hands of private citizens.) Bekono therefore worked with him and his musicians as part of the production of Jolie Poupée. Technology had certainly evolved at that time in terms of musicality in the formerly traditional rhythms, but the programming of this music was not yet at its peak as it is today. His first two albums were recorded to tape in one or two perfect takes the old-fashioned way, so the musicians had to be extremely tight. There was no overdubbing or recording parts separately. For Jolie Poupée Mystic Jim programmed the kick or bass drum, adding effects to have a heavier bass. Overall the album represented a new level of finesse and professionalism after a two-year musical silence. In the middle of 1989, Jolie Poupée was released by the label Inter Diffusion System and aggressively hit the radio, discos and national television. The music video for the title track was on loop on TV. It felt like everyone was talking about it, even artists in adjacent music scenes like makossa. The album came out on vinyl and cassette and remains Bekono’s best-selling recording to this day. With Jolie Poupée Bekono finally made an impact outside Cameroon as the record captured listeners in some Central African countries like Equatorial Guinea, Gabon, Republic of Congo and Sao Tome & Principe. Why in these countries more precisely and not in other African countries? In these countries, we find the Fang or Mfan people (also known as Ekang), Bantu-speaking ethnic groups that are also found in Cameroon. This umbrella language group includes the language in which bikutsi is mainly sung. Most of Bekono’s songs are in French, Ewondo (of which Beti is a dialect) and Pidgin. After Bekono catapults to international renown with Jolie Poupée, he was constantly invited to “Tele Podium,” the television program reserved for Cameroonian music elite, and guest of honor by the high authorities of certain countries such as Equatorial Guinea. The technical sheet of this successful album contains the names of the brilliant musicians who made it possible: Gibraltar Drakus & Roger Mballa (backing vocals); John Paul Mondo (bass); Noon Pierrot (congas); Jean Anthony Foe Amougou (Engineer); Daniel-Cimba Evoussa (guitar); Mystic Jim (music director and engineer); Jean-Paul Assamba (percussion); Steve Ndzana (percussion, drums, Gong); Francis Z. Saho (producer); Pierrot Ahénot (rhythm guitar). The four songs on Jolie Poupée are all considered bikutsi classics. After this long period crowned with success and above all at the height of his art, Bekono decided to take a break from his musical career to enjoy family life while continuing to perform everywhere in Cameroon and even outside its borders. During this period, he became friends with some of his colleagues including Govinal (Ndi Nga Essomba), Gibraltar Drakus and Saint Desir Atango. They decided to form a quartet called Bikutsi System. In 1991, Bikutsi System released a long-awaited debut tape. Unfortunately, it didn’t meet expectations and wasn’t successful. Many younger artists had emerged in recent years like Fam Ndzengue, Bisso Solo, Opick Zoro, Zélé Le Bombardier, with a new kind of bikutsi in terms of both musicality and dance. Perhaps the album didn’t work because the term “bikusti" referred to a somewhat different sound than it did when these all star veterans first hit the scene. Nevertheless, they recorded a second album together which was much more successful and then moved on separately to solo projects. Bekono began thinking of releasing a double album, as full-force return to a solo career. At the time, most of those he worked with on his previous albums were unavailable. Zanzibar had tragically died on the eve of Les Tetes Brûlées inaugural European tour, for example. However, there was a talented new generation, thus he worked with new key people such as François Engoulou “Docta” and Tsala Martin Roger, produced by well-known figure in the bikutsi world Mr Ebanga. The double album consists of two separate cassettes Ding Ma and Makeu Aluck. In 1994, after much anticipation among audiences awaiting new songs from the now-established bikutsi star, the newly created copyright structure SOCINADA was to handle distribution. However, on the eve of the project's release, Bekono and its producer Ebanga didn’t agree on certain points about marketing the album, so the double cassette’s release was continually delayed with thousands of unsold cassettes—and years of hard work—remaining at the SOCINADA warehouse. The failure annihilated Bekono psychologically, pushing him to put an end to his professional career. In the mid-2000s, he had the ambition to open his own recording studio. Shortly after, though, he fell seriously ill and was diagnosed with severe diabetes. So he followed treatment for several years while continuing to write and compose songs just with his guitar and his sweet voice. He began to buy equipment to open his own recording studio. But the equipment was expensive. So he gradually bought what he needed but he relied on the computer skills of his eldest son Owono Bekono Emmanuel Ferdinand. He spent most of his time in the studio in his final years, with some fans still approaching him, and his friendly attitude hadn’t changed over time. Weakened and slightly emaciated by illness and the advancement of age, he continued to nurture his ambition to open his own recording studio and why not release a final album that would surprise everyone? On September 15, 2016, Bekono died of a long illness at the age of 62. In the wake of his passing the media published a wave of tributes, thanking him for what he did for Cameroonian music. He was an admired musician, songwriter and guitarist, and some of his old colleagues and some of the new generation of performers showered Bekono with vibrant tributes via social media, many of which noting something to the effect of: “The artist dies but his works remain.”