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“When the mbira is played, it brings the two worlds together, the world of our ancestors and the world of today.” Ephat Mujuru (1950-2001)
Ephat Mujuru exemplifies a unique generation of traditional musicians in Zimbabwe. Born under an oppressive colonial regime in Southern Rhodesia, his generation witnessed the brutality of the 1970s liberation struggle, and then the dawn of independent Zimbabwe, a time in which African music culture—long stigmatized by Rhodesian educators and religious authorities—experienced a thrilling renaissance.
Ephat was raised in traditional Shona culture in a small rural village in Manicaland, near the Mozambique border. His grandfather and primary caretaker, Muchatera Mujuru, was a respected spirit medium, and master of the mbira dzavadzimu, a hand-held lamellophone used in Shona religion to make contact and receive council from deceased ancestors. There are many lamellophones in Africa, but none with the musical complexity and spiritual significance of the mbira dzavadzimu. Ephat’s first memories were of elaborate ceremonies, called biras that featured all-night music and dancing, millet beer, the sacrifice of oxen and a profound experience of connecting with ancestors. Under the tutelage of his grandfather, Ephat showed an early talent for the rigors of mbira training, playing his first possession ceremony when he was just ten years old.
But from the moment he entered school, Ephat experienced Rhodesian racism and cultural oppression. Nuns at his Catholic school told him that to play the mbira was “a sin against God.” Enraged by this, Ephat’s grandfather sent him to school in an African township near the capital of Salisbury (present-day Harare). By then, guerilla war was engulfing the country and Muchatera tragically became a victim of the violence, a devastating blow to the young musician. Lonely and alienated in the city, Ephat reached out to other mbira masters—Mubayiwa Bandambira, Simon Mashoko and an “uncle” Mude Hakurotwi.
In 1972 Ephat formed his first group, naming it for one of the most beloved Shona ancestors, Chaminuka. In the midst of the liberation struggle, mbira music became political. Singer and bandleader Thomas Mapfumo began interpreting mbira songs with an electric dance band, creating chimurenga (loosely “struggle”) music, named for the independence fighters.
Ephat and Chaminuka had their first success with the single “Guruswa.” Ephat once recalled, “We were talking about our struggle to free ourselves,” explained Ephat. “In ancient Africa, in the time of our ancestors, they had none of the problems we have today.” The problems he spoke of—subjugation, cultural oppression and mass poverty—were purely the results of colonization. “We wanted the place to be like it was, before colonization.”
The Rhodesians were defeated, but rather than return to the past, the nation of Zimbabwe was born and a new future unfolded. Ephat threw himself into the spirit of independence, helping to found the National Dance Company of Zimbabwe and becoming the first African music instructor at the formerly all-Western Zimbabwe College of Music. Ephat renamed his band Spirit of the People and recorded his first album in 1981, using only mbira, hand drums, hosho and singers. He sang of brotherhood, healing, and unity: crucial themes during a time when the nation’s two dominant ethnic groups, the Shona and the Ndebele, were struggling to reconcile differences.
Ephat’s band would eventually follow the popular trend and add electric instruments. But before that, he and Spirit of the People released two all-acoustic albums, and they may well be the most exciting and beautiful recordings he made in his career. Mbavaira, the second of these albums, was released in 1983. The title itself is not easy to translate. A Shona speaker with deep cultural knowledge observed that he could not find an exact English counterpart, but that it was “something like ‘chaos.’”
Mbavaira came out on Gramma Records, the country’s only label at the time. Gramma was still finding its way in a vastly changed music market. Guitar bands were ascendant and lots of new talent was emerging. As the independence years moved on, there would be fewer and fewer commercial mbira releases. But for the moment, Ephat had the required stature and reputation. Also, with the energy and drive we hear in these recordings, the album could easily rival the pop music of its day.
Ephat had long since mastered a large repertoire of traditional mbira songs and developed his own approach to arranging them. He had also become a gifted composer, although, with mbira music, it is often hard to draw a clear line between arranging and composing. Certain mbira pieces are like the 12-bar blues form or the “I Got Rhythm” changes in jazz: one can always create a new song from the existing template. But when you listen to Ephat’s feisty refrain on the song “Kwenda Mbire” (“Going to Mbire”), you just know it came from him. Ephat was a small, almost elfin, man, but he had the most exuberant personality and it comes through with particular clarity on that track.
An mbira ensemble typically uses at least two mbiras, playing separate interlocking parts so that it can be difficult to tell who is playing what. The sound becomes one. The only required percussion is the gourd rattle called hosho. It plays a very specific triplet rhythm and it has to be strong and solid to ensure that the mbira parts line up perfectly. Otherwise, the spirit will not come! The call-and-response vocals are also distinctive, a mix of hums and cries and melodic refrains, often punctuated by joyous ululations.
The tonality of a song like “Mudande” is moody, even a little dark. But the melodies that emerge have a remarkable way of turning wistfulness into merriment. The song title means “in Dande,” Dande being a remote northern region in Zimbabwe known for its inhospitable climate and deeply entrenched traditional culture.
Mbira is a healing music. Ephat once recalled, “When I was with Bandambira and Simon Mashoko, I was very surprised at what really made them happy. My grandfather was a very happy person. They had respect.” Ephant contrasted this happiness with the sour demeanor of the whites who condescended to him in Salisbury in his youth. “Somebody who wants to suppress another person is very unhappy.”
Within a few years after the release of Mbavaira, it and albums like it became harder to find in Zimbabwean record stores. Ephat adapted to the times and formed an electric band. “People were surprised,” he recalled. “They said, ‘Are you not going to play your mbira the way you did before?’ I said, I haven't changed anything. It's like me learning Shona and English, or French or Japanese. It's adding to the knowledge. The old one doesn't go away. When you buy a new jacket, you don't throw the old one away.” And indeed, when he began frequenting the UK and the United States, he would record more, mostly acoustic, albums.
But none of them have the particularly delicious energy of Spirit of the People in the first years of Zimbabwe’s independence. The final track on Mbavaira is a popular Shona hunting song, “Nyama Musango,” literally “Meat in the forest.” As elsewhere, Ephat does not sing the lead, leaving that role to his razor-voiced uncle, Mude Hakurotwi, with his mastery of timbres and rich repertoire of traditional vocables.
It was a tragedy to lose Ephat in 2001. He died from a heart attack shortly after landing at Heathrow Airport, en route to teach and perform in the U.S.. No doubt, he had much more to offer, for as he liked to say, “Mbira is like a sea. It's not a small river. You are getting into the big sea. So I try to show them the Indian Ocean, the Pacific, the Atlantic. What I'm trying to bring now to this music, through all the experiences I've had, is unity.” True unity has been difficult to achieve in Zimbabwe, given its combative history, but if anything could do the trick, this music might be the thing.
Banning Eyre
Senior Producer for Afropop Worldwide
"Indépendance Cha Cha” was an historic song, not only because it immortalized Congo’s independence in its lyrics, but also because it was the first single published by a Congolese-owned record label. Joseph Kabasele’s label Surboum African Jazz indeed paved the way for several Congolese musicians to become record publishers. It resulted in the 1960s in a plethora of newly found Kinshasa-based record labels, run by the biggest musicians of the time.
With this new series “Les éditeurs congolais”, Planet Ilunga aims to honour and highlight the phonographic and entrepreneurial work of those first Congolese record label bosses. We kick off with a compilation of one of the most significant labels, Les Editions Populaires. This label, founded by Franco Luambo Makiadi in 1968 after he first co-founded with Vicky Longomba the labels Epanza Makita (+/- 117 singles) and Boma Bango (+/- 50 singles) and after starting his first short-lived label Likembe (+/- 5 singles), ran until 1982 and was mostly dedicated to the output of OK Jazz (later TPOK Jazz).
This compilation brings together an original selection of 16 tracks from the first three years of Les Editions Populaires. They are a showcase of the sound Franco had envisioned for his band. The focus was less on cha-cha-cha and Spanish lyrics, but on lingering rumba and bolero ballads in Lingala, tradition-rooted songs in Kikongo, Kimongo and even Yoruba, collaborations with Ngoma artists Camille Feruzi and Manuel d’Oliveira and not to forget solid pastiches of American funk, which were showing that the OK Jazz musicians had an open-minded view on music and were capable of excelling in many genres. Mama Na Ngai indeed!
Varg2™ reunites with the elusive Chatline for ASMR for Suicidal Thoughts, a two-track document recorded live to tape in Västra Skogen, Sweden 2023–2024 for Northern Electronics.
The music is stark and undistracted — locked into a narrow frame where tension is not resolved, softened, or defused. Instead it lingers as a permanent condition. The pair allow little variation, forcing a confrontation with stillness, bleak repetition, and uncomfortably intimate flashes of sensation that never fully surface.
Noise becomes a brittle membrane rather than a wall, punctured by funereal melodic fragments that appear momentarily before being swallowed again. The atmosphere is saturated, airless, and unyielding — a sealed environment where the listener is held rather than guided.
The result is a stripped-back work of pressure, frost, and suspended time — not a “journey” or a narrative, but a fixed state of dread and charged quiet, captured with unnerving specificity.
Introducing the 1st Volume of Super Biton of Segou’s Afro.Jazz.Folk collection, led by Malian conductor Amadou Bah, also known as “The Armstrong Malian”. Mieruba is thrilled to present this collaboration with Deviation Records, showcasing the diverse musical roots of 1970s Mali, combining Afro-Latin percussion, Mandingo songs, jazzy brass, and funky guitar. . . The Super Biton orchestra has been around since the 60s. Like Ségou, the Super Biton orchestra has always set itself apart from what was being done in Bamako and other major African cities. Ségou is a crossroads between the Bambara, Peul, Mandingo and Somono cultures, and Super Biton has drawn on all these traditions to create a repertoire that is extremely rich in rhythms and lyrics. The Ségou orchestra developed and integrated amplified instruments that mingled with brass instruments, in particular electric guitars, symbols of modernity at the time. It opened up to Cuban music, with congas and bongos completing the orchestra's sound, as some of the musicians had completed their training in Cuba. The group developed a unique sound, a perfect balance between tradition and modernity, thanks to its modern, sophisticated compositions. As a result, Super Biton triumphed at the 1972, 1974 and 1976 National Biennials and has become the best-known and most sought-after Malian orchestra outside the country's borders. Afro Jazz Folk Collection presents previously unreleased tracks by the legendary orchestra that have been confided to Mieruba by members of the orchestra in order to bring them back into the limelight.
Blawan releases his long-awaited debut XL Recordings album, SickElixir. Crafted between Berlin, Leeds, Paris, and Lisbon, the 14-track record is his most personal work to date; a manifesto for the way he sees
music and himself. Channeling grief, family trauma, and seismic life shifts, SickElixir expands on the sounds of his recent EPs - BouQ, Dismantled Into Juice, and Woke Up Right Handed - plunging listeners into a
chaotic yet meticulous sonic world that reflects on the past while projecting a bold vision for the future.
Jamie Roberts has been revered in electronic circles for years as an artist with a fastidious approach to creating his own sound, relentlessly drawing from his teenage influences growing up in Barnsley, a post-
industrial town in South Yorkshire. At 14, he started working on a maggot farm and credits the clanging sound of the farm’s industrial mincer as an early influence on his music. After playing in various metal bands,
Roberts’ musical horizons began to expand through visits to the West Indian Centre in Leeds, where he was introduced to the full spectrum of electronic music. He first emerged as Blawan at the turn of the 2010s with
EPs on cult labels such as Hinge Finger and Hessle Audio, earning widespread critical acclaim. He’s consistently experimented, pushing boundaries in his solo projects while collaborating closely with British
producer Pariah on several projects – the live techno act Karenn, the metal-inspired band Persher, and the label Voam. SickExlixir marks the next step in solidifying his position as one of contemporary music's unique, pioneering artists, operating firmly in a lane of his own.
how it thrills us, the bird's clear cry...
any cry that was always there.
children, playing in the open air,
children already go crying by
real cries. cry chance in. through crevasses
in that same space whereinto, as dreaming
men into dreams, the pure bird-cry passes
they drive their splintering wedge of screaming.
where are we? freer and freer, we gyre
only half up, kites breaking
loose, with our frills of laughter flaking
away in the wind. make the criers a choir,
singing god! that resurgently waking
may bear on its waters the head and the lyre.
The seven compositions on this album, written between 2022 and 2024, form a conceptual suite and an observance of the mental dances that we construct to understand acts of passage; the ways that we commune and memorialize and carry symbols back into the world beyond representation.
To this end, THE HEAD AS FORM'D IN THE CRIER'S CHOIR engages two references to the ancient Greek myth of Orpheus: Rainer Maria Rilke’s Sonnets to Orpheus, a collection of poems from 1922, and Claudio Monteverdi’s l’Orfeo, an early baroque opera from 1607. The myth of Orpheus tells the story of a musician who, grief stricken by the passing of his wife, Eurydice, descends to Hades to persuade the deity of the dead for her return. Along the way, Orpheus seduces those who would block his passage with the deeply lamenting music he conjures from his lyre. Hades agrees but with one condition: Orpheus is not to turn around and look at Eurydice until the pair once again breach the world of the living. Not surprisingly, as they approach the surface, Orpheus grows anxious and turns around to confirm Eurydice’s presence behind him, therein sending her back to the underworld forever. As the story goes, Orpheus then sings for death to take him away; with his wish finally granted by a group of maenads, Orpheus’ detached head and his lyre float down the river, continuing their mournful song.
For many years, I sought to largely separate my studio practice from my live performance practice, with the awareness that the unique limitations and possibilities of each domain were almost sacred to their individual characters. THE HEAD AS FORM'D IN THE CRIER'S CHOIR is a supplement of sorts to TWO SISTERS (2022) and ANTIPHONALS (2021), which were attempts to begin bridging this gap between the fixed electroacoustic pieces that emerge in the studio context and the somewhat open and slow-paced chamber writing that I do, in which each performance presents a new structure and in which each iteration offers the path to a new composition and deeper meaning. I am, as always, greatly indebted to the talented and incredibly sensitive musicians who appear on this album, many of whom are regular interpreters of my music: Andrew McIntosh (viola, Los Angeles), Mattie Barbier (trombone, Los Angeles), Lisa McGee (mezzo-soprano, Los Angeles), Pierre-Yves Martel (viola da gamba, Montréal), Eyvind Kang (viola d’amore, Los Angeles), and Rebecca Lane (bass flute, Berlin), Sam Dunscombe (bass clarinet, Berlin), Michiko Ogawa (bass clarinet, Berlin), M.O. Abbott (trombone, Berlin), and Weston Olencki (trombone, Berlin) of the Harmonic Space Orchestra (Winds). For my part, I again return to my favourite keyboard instruments on this album: Mellotron (in particular, the brass and woodwind samples that I so adore), electric organ (the Korg CX-3), synthesizer (the Prophet 5 and Korg PS-3100, which are both extremely useful in their tuning capabilities), and, of course, pipe organ.
There are four pipe organs featured on this album: a mechanical-action instrument built by Tamburini in 1968, located in the Basilica di Santa Maria dei Servi of Bologna, Italy; an electric-action instrument built by Veikko Virtanen in 1969, located in the Temppeliaukio Church of Helsinki, Finland; a meantone mechanical-action instrument built by John Brombaugh in 1981, located at Oberlin College’s Fairchild Chapel in Oberlin, Ohio, USA; and, a mechanical-action instrument built by Aristide Cavaillé-Coll in 1864, located in the Église du Gesù of Toulouse, France. The organ pieces on THE HEAD AS FORM'D IN THE CRIER'S CHOIR focus more heavily on the instruments’ pedals as well as the textural variations made possible by the mechanical tracker actions that most possess. The Brombaugh organ at Oberlin College offered a particularly meaningful compositional opportunity both in its use of the meantone temperament that was typical of the early seventeenth-century organ designs it’s based on, and in its use of split accidental keys, which accommodate for the lack of enharmonic equivalence in an extended meantone system. ‘Possente Spirto’ is a loose conceptual reference to the aria ‘Possente spirto, e formidabil nume’ in l’Orfeo. As in Monteverdi’s version, my piece also emphasizes the use of strings and brass and observes a particular order in which they enter and exit, and also incorporates a sort of continuo framework. I depart from there to focus on a slow-moving chord progression and its variations in voicing, inspired by renaissance concepts of harmony as a vertical structure, set within a standard quarter-comma meantone temperament. The piece employs the same structure that I use in most of my chamber writing, where each iteration of a performance is slightly different, calling on players to respond in real time and engage in a more direct form of listening. Several different colours of interval are heard throughout: the typical meantone minor third of 310 cents, the wolf minor third of 269 cents, the wolf fifth of 738 cents, and finally the standard meantone major third of 386 cents, which is one of a few intervals that this tuning system shares with just intonation. As with essentially all of THE HEAD AS FORM'D IN THE CRIER'S CHOIR, this piece is also quite variable in duration. ‘Trio for a Ground’ continues this feeling of partitioned instrumentation, with the organ providing the continuo throughout and the choir handing off to a duo of strings. In this recording, I chose to work with baroque strings – the viola da gamba and the viola d’amore, the latter of which incorporates a set of sympathetic strings that exist entirely for resonance. ‘Res Sub Rosa’ was composed specifically for a wind quintet formation of Berlin’s Harmonic Space Orchestra, and employs a system of septimal just intonation as well as a similarly variable structure that allows the players some discretion in how the piece is shaped at any given moment and which encourages different harmonic and acoustic encounters in each performance. ‘Constants’ functions as an electronic counterpoint to ‘Res Sub Rosa’, substituting human decisions with the natural interruption and decay cycles of sound-on-sound tape delay to achieve a similar sense of pacing and unpredictability.
- Sarah Davachi, 2024
Masahiro Sugaya, a Grammy-nominated composer whose works have been featured in the Japanese ambient compilation "Kankyo Ongaku" by the US label "Light In The Attic," has received remarkable acclaim from overseas in recent years. The world's first reissue and first LP of the stage music "Sea Zoo" (1988), created for a stage performance by Papa Tarahumara, a performing arts group to which Sugaya belonged at the time!
Masahiro Sugaya has been active as a composer since the early 80's, studying under eminent composers such as Shigeaki Saegusa, Joji Yuasa, and Teizo Matsumura, and also worked as an arranger for NHK Educational TV's "Diary of a Junior High School Student" and for the guitar duo "Gonchichi". This album was produced for the stage performance "Sea Zoo" by the performing arts group "Papa Tarahumara," for which he has worked as a composer since 1987, and was released only in CD format at the time. This album was released only in CD format at the time, and its tracks were included in the Grammy-nominated Japanese new age/ambient compilation "Kankyo Ongaku" by the US label Light In The Attic, and the compilation "Horizon Vol. 1" was released by the US label Empire of Signs, which also reissues leading Japanese ambient artists such as Hiroshi Yoshimura and Inoyama Yamaland. Although there have been reissues of single tracks, this is the world's first reissue of an album, and the first release in LP format! The album includes "Grains of Sand from the Sea" (M2), which is a mixture of delicate piano and soft electronic sounds from "Kankyo Ongaku", and "To the End of the World" (M7), which is full of floating feeling with minimalist soft sequences from "Horizon Vol. 1", This is a historical masterpiece that evokes the essence of Japanese ambient music, which has been reevaluated worldwide in recent years!
Born on November 25, 1912, Asmahan, whose real name was Amal al-Atrash, was a Syrian singer and actress of the first half of the 20th century. Modern and free, she was the sister of Farid al-Atrash; and perhaps the only singer able to compete with the famous Oum Kalsoum. Her private and public life is worthy of a Hollywood movie and was particularly eventful during the Second World War, where she played spy for Germany, France and Great Britain. She died in 1944, at the age of 32, in a mysterious car accident, leaving only a few recordings. This record features her most popular titles, to be rediscovered by the music enthusiasts of today.
Master of Reality, the third album by Black Sabbath, which defined the very blueprint of heavy metal.
"First vinyl reissue of this Indian classical masterpiece recorded by Shrimati Kalyani Roy in the late 1960s. Undoubtedly one of the most talented sitar players in the history of the instrument. She is considered as one the finest female players in a field that was dominated by her male counterparts. On these recordings, a two-volume set, she is accompanied by Manick Das (tabla) and Namita Chatterjee (tambura). Recorded in Japan on September 20th, 1974. Vol. 1 and Vol. 2 (V 2011LP) come as two separate LPs."
"First vinyl reissue of this Indian classical masterpiece recorded by Shrimati Kalyani Roy in the late 1960s. Undoubtedly one of the most talented sitar players in the history of the instrument. She is considered as one the finest female players in a field that was dominated by her male counterparts. On these recordings, a two-volume set, she is accompanied by Manick Das (tabla) and Namita Chatterjee (tambura). Recorded in Japan on September 20th, 1974. Vol. 1 and Vol. 2 (V 2011LP) come as two separate LPs."
“Alle Sorgenti Delle Civiltà Vol. 3 - Africa, Australia, Nuova Zelanda” (1971) is the third and final chapter of a triptych of folk-based sound recordings released by Folkmusic. The album contains a total of fourteen tracks by Braen and Raskovich, i.e. the a formidable multi-instrumentalists Alessandro Alessandroni and Giuliano Sorgini, each grappling with seven different compositions characterised by a tribal mood. Among the grooves of this record, repressed on vinyl for the first time by Musica Per Immagini, it is possible to discern an in-depth study of one of those forms of popular culture referring to a specific geographic area, comprising the types of traditions often handed down orally and concerning knowledge, beliefs, fairy tales, legends, myths, narratives linked to the dimension of the fantastic, customs and traditions, namely music. Festivals and propitiatory rites, fights and dances, magical and sacred representations were all expressions of life whose sound and rhythm contributed to an appropriate description of the environment. Alessandro Alessandroni and Giuliano Sorgini have chosen some of the most significant musical characters that even belong to specific ethnic realities scattered across two distant continents, where the use of some of the typical instruments has favoured the realisation of sonorities of considerable interest.
This is the legendary Byron Lee and his Dragonaires carrying the flag of Jamaican Ska and Calypso! First released in 1964 on Kentone label this fine album sees the so called Jamaica's no1 band offering their special mixture of caribbean flavoured sounds. The album consists of a string of hits enhanced by a bunch of Kingston's Top Ska Singers such as Stranger & Patsy, Eric "Monty" Morris, The Charmers, Keith & Ken, The Maytals, Roy And Yvonne.
“Morning Picture”, the work of 1984, became the pioneer of the trend of ambient music that flourished in the mid-1980s.
This work, in which he knitted all the songs by himself and confined a beautiful melody, was released by Klaus Schulze’s “Innovative Communication”at that time, and Floating Points picked it with his own DJ MIX, both domestically and internationally. It is being evaluated.
In recent years, the long-awaited recurrence of the masterpiece, which is recognized as a masterpiece of high-purity modern new age-ambient, and also as a representative work of Japanese Balearic.
First released in 1964 under the expert production of Blackwell for Island Records, this remarkable album captures the essence of Jamaican soulful jazz through the extraordinary talent of Ernest Ranglin. As a pioneering guitarist and composer, Ranglin delivers an impeccable performance that blends the rich traditions of jazz with the vibrant rhythms of Jamaica.
Accompanied by a highly swinging rhythm section, featuring Malcolm Cecil on bass and Alan Ganley on drums, the album explores a captivating variety of moods and tempos. Ranglin seamlessly moves through fast-paced, catchy numbers, mid-tempo grooves, and heartfelt ballads, showcasing his versatility and masterful command of his instrument. The inclusion of subtle Latin flavors adds an additional layer of warmth and rhythmic complexity, making this collection a true sonic journey.
This release not only highlights Ranglin’s unique sound but also serves as a testament to the innovative spirit of Island Records during the 1960s. Jazz aficionados and new listeners alike will find themselves immersed in the timeless appeal of this record, which continues to inspire musicians and music lovers around the world.
Rediscover the soulful melodies and infectious rhythms of Ernest Ranglin’s work with this exceptional album—a jewel of Jamaican jazz history that remains as fresh and captivating today as it was over half a century ago.
Last spotted on production duties for Yungwesbster’s ‘II’ as well as turns for Nostalgians and Dj Loser’s Magdalena’s Apathy.. Seattle-based Jaqueline Lawson aka Matryoshka shows serious emotional range on her debut album, channeling Burial, Shinichi Atobe, Space Afrika, Malibu and Surf Gang, seemingly all at once…. Matryoshka has already built a reputation as a producer for DJ Loser's Magdalena's Apathy imprint as well as work for the Nostalgians, an under-the-radar ambient rap collective featuring Yungwebster, Mdb, tnotsobad, Nopaprr and ogpra1. Her musical roots - dubstep, trance and hard dance - tell some of the story here, but she transmogrifies those influences into haunted, Basinski-esque memories like the gaseous traces and decelerated remnants of the club. On album opener 'Lifelover’, Burial's hazed interludes spring to mind, or perhaps the 4am cityscapes of Space Afrika's now mythical 'Somewhere Decent to Live’. Background ambiance simmers below Lawson's pensive FM pads, but once she establishes the mood, things take an unexpected turn with a pitch-bent bassline that might have been lifted straight from a 6LACK loosie, and a rhythmic pulse that traces the thin red line of Shinichi Atobe. If it's dub techno, it's a strand that hasn't been codified quite yet. 'Surface Tension' uses deep, Maybach Music-coded bass womps to twist through her skittering slow rhythms and sadcore pads. But it’s Matryoshka’s harmonic instinct that stands out; if you heard the airy 'otr' or 'fantasize' from Yungwebster's 'II' you'll know exactly what we mean, and she takes it even further here, weaving cinematic, languid harmonies that bridge the gap between Steve Roach and Future. Check 'Where the Dancers are Spinning' with its levitational, almost orchestral sweeps that Lawson counterbalances with thudding subs, or the brief title track, an Akira Yamaoka-style save room loop that dissipates into a dreamy, dissociated fog, for further proof. Then there's the second side's centrepiece 'Parted by the Sea', where a ratcheting Chain Reaction-style rhythm builds to a tense crescendo only to get splintered unrecognisably in the second half, its broken pieces pillowed by Lawson's billowing time-stretched chords.
Mindblowing!!! Originally released on Impulse! in 1971, Universal Consciousness is a major turning point in Alice Coltrane's momentous career. While her previous albums pushed the limits of spiritual free jazz and featured much of her late husband's band, Universal Consciousness expands the harpist / pianist's compositional palette with organ and strings (working with Ornette Coleman). "Oh Allah" is the finest example of Coltrane's new direction: tense violins dissolve into sublime organ solos and exquisite brushwork from long-time Miles Davis collaborator Jack DeJohnette. While the title track undulates with a fierce clamor, "Hare Krishna" showcases Coltrane's uncanny ability for transcendent and slow-paced arrangements.
In The Wire's "100 Records That Set the World on Fire," David Toop writes, "[Universal Consciousness] clearly connects to other dyspeptic jazz traditions – the organ trio, the soloists with strings – yet volleys them into outer space, ancient Egypt, the Ganges, the great beyond. The production is astounding, the quality of improvisation is riveting, the string arrangements are apocalyptic rather than saccharine, the balance of turbulence and calm a genuine dialectic that later mystic / exotic post-jazz copped out of pursuing. Her lack of constraint was dimly regarded by adherents of '70s jazz and its masculine orthodoxies, yet Alice deserved better credit for virtuosity, originality, and the sheer willpower needed to realize her vision."
Born Alice McLeod into a musical Detroit family, Alice Coltrane began playing piano at age seven and later studied with Bud Powell in Paris. Upon returning to the States, she joined vibraphonist Terry Gibbs' group and eventually shared a bill with the John Coltrane Quartet. In 1965 the two wed in Juárez, Mexico and played alongside one another until her husband's last performance in May, 1967.
A Monastic Trio, created in the year following her husband's passing, is Coltrane's first recording as a band leader and features six original compositions. While John's spirit can be felt throughout – from the song titles ("Ohnedaruth" was his adopted Hindu name) to the personnel (Jimmy Garrison, Rashied Ali, and Pharaoh Sanders were frequent collaborators) – the album showcases Alice's immense talent for fusing spiritual free-jazz and new age with classical, Eastern, post-bop and gospel.
As the late Amiri Baraka writes, "'I Want to See You' is a monastic piano concerto. With echoes of Europe ... it has a solemnity and majesty to it.... Yes, monastic is the word. The piano broods in its earth imagination."
Sofia Jernberg was born in Ethiopia and grew up in Vietnam and Sweden, a background that feeds directly into a practice defined by flexibility, range and curiosity. Trained in jazz and composition, she has worked across jazz, free improvisation and contemporary art, collaborating with figures such as Stefan Schneider and Mats Gustafsson, and appearing in stage and screen projects including Matthew Barney, Erna Ómarsdóttir and Valdimar Jóhannsson’s ‘Union of the North’. Voice serves as a focused entry point to her work: a solo document that treats the human voice as a full-spectrum instrument. Across the album, Jernberg explores non-verbal vocalisation, split tones, distortion, toneless singing and multiphonics, all produced without electronic effects. The results range from clipped, percussive pops and rasping noise to dense, phased tones that feel closer to wind instruments or analogue synthesis than conventional singing. At its core are the multiphonic pieces, where Jernberg layers pitches into unstable, spiralling forms that blur the line between human and machine. Elsewhere, single-note studies, quivering drones and bubbling textures test the physical limits of sound production. Unsettling, precise and deeply absorbing, Voice presents a veteran improviser redefining what solo vocal music can be.
Harold Budd's 1970 work The Oak of the Golden Dreams, known as an important turning point in his early minimalist and ambient music, has been reissued by <PAROLE>! Recorded in real time at the California Institute of the Arts on the legendary Buchla modular synthesizer, the work represents Budd's early musical explorations. The title track, “The Oak of the Golden Dreams,” is an improvisational modal performance using the Buchla as an electric organ over an unchanging drone, an approach that resonates with the work of Terry Riley and La Monte Young and embodies the characteristics of early minimalism This approach resonates with the work of Terry Riley and La Monte Young, and embodies the characteristics of early minimalism. The Oak of the Golden Dreams is an important record of the early days of minimalism and an essential work for understanding Budd's musical evolution, and one that can be compared to his later work to explore his musical journey and influences more deeply.