MUSIC

Dennis Bovell’s prolific and eclectic career encompasses a huge range of music: from dub poetry to lovers rock to post-punk to disco to pop and beyond. His production work encompasses such diverse figures as The Slits, I Roy, Maximum Joy, Fela Kuti, The Pop Group, Janet Kay, Saada Bonaire, Orange Juice, Golden Teacher, Steel Pulse and more.

This compilation focuses on the period during and immediately after Bovell’s involvement with the Jah Sufferer Sound System, digging deep to find deep cuts and lesser known versions, mainly from 1976 - 1980, plus a killer and lesser heard dub of the iconic “Silly Games”. Painstakingly restored and remastered at Dubplates & Mastering in Berlin so that these decades old tracks sound pristine and dynamic, and sequenced to take the listener on a journey through Bovell’s production and arrangement genius.

The accompanying sleevenotes are a result of a long conversation with Dennis about this period of his life, with track-by-track recollections and fascinating biographical asides. The vinyl and CD versions feature variant artwork, each format utilising a unique photo by Syd Shelton.

Debut full-length from DJ Loser’s gothic ambient alias delivers a phantasmic blend of blackened chamber music, dungeon techno tropes, and ritualist synthetic lore – a modern Greek fever dream for fans of Akira Yamaoka, K-holes in Skyrim, or crying in the club with your velvet gloves still on.

Emerging from the post-club catacombs of Thessaloniki, Vanity Bay marks Angel’s Corpse’s most ambitious invocation yet – a baroque-laced, mist-wreathed descent into haunted ambient fantasia. Across 11 tracks, DJ Loser (Pantelis Terzoglou) casts off the scorched rave detritus of his mainline alias in favor of something more narcotic, more narratively driven, and ultimately more unplaceable.

If previous works like Technophobia Network or Deathtripper EVO flirted with the sacred/profane divide, Vanity Bay plunges straight into its depths – a world of glitched-out Gregorian chants, decaying synth choirs, and organ drones that flicker like candlelight in an abandoned cathedral. At times evoking the windswept melancholy of Twin Peaks or the spectral desolation of late-‘90s survival horror OSTs, the album treads a fine line between affective ambient fiction and hardcore spectral poetics.

Fans of Manni Dee’s gothic lacerations, Christos Chondropoulos’ faux-ritualism, or even JS Bach filtered through a crusty VST will find plenty to lose themselves in here. But Vanity Bay is less about genre allegiance than emotional excavation – a record that functions as myth-making, mourning, and myth-breaking all at once.

A shadow-drenched debut that positions Angel’s Corpse as a vital node in the mutant continuum of Greek sound art – one eye on the club, the other staring unblinking into the void.

Co-released by Cairo's HIZZ imprint and Heat Crimes, Upper Egypt’s “King of Trobby Music” detonates another singular vision on Raasny—a 9-track suite of bruised street rhythms, electro-shaabi fireworks, and raw emotional voltage, beamed direct from El Minya to the world.

Abosahar has spent the last decade carving out his own micro-genre—Trobby, short for “True Being.” Here it comes into sharpest focus yet: a sound that blurs electro-shaabi, house, techno, trap and pop into dazzling, rough-edged collages, powered by cracked software, busted machines, and the immediacy of lived experience.

Raasny loops wedding-party ecstasy into journeys from Minya’s dusty streets to Cairo’s neon clubs. Tracks like “Bs Ya Baba” and “Shaabi Alarab” fold shaabi’s serrated synth stabs into mutant pulses; “Moled w Samar Haz” and “Moled Altenee” lock into hypnotic folk-ritual cadences; while the title cut “Raasny” surges with an almost devotional intensity, all cracked voices and distorted beats tumbling into the red.

What sets Sahar apart is his refusal of polish: everything is left jagged, overdriven, improvised, alive. His music is inseparable from the weddings, streets, and daily life of Upper Egypt—rooted as much in the dust and electricity of Minya as in the people who move to it.

Raised with little more than a battery-powered radio and homemade instruments fashioned from grass and cardboard, Sahar’s DIY ethos is burned into every second of Raasny. His recordings double as ethnography and autobiography—part diary, part sound-system weapon, part spiritual exorcism.

Already hailed across Cairo’s underground and carried abroad to stages in France, Switzerland and Germany, Sahar’s music still belongs first and foremost to the streets and weddings of Upper Egypt. Raasny makes that clear: this is music of and for the people, loud, ecstatic, and uncontainable.

download code included with the record.

+2 bonus tracks

友人カ仏 from Moe and ghosts - 通過 (Rap Phenomenon Remix Demo)

Madteo - Hatsuentou (Madteo's Edit #2)

Root Echoes is described by Pedro Elías Corro, better known as DJ Babatr, as “a celebration of resilience, joy and solidarity on the dancefloor.” The album offers a raw, powerful snapshot of the raptor house sound in one of its most formative and expressive periods. Carefully selected from Babatr’s personal archive, it connects ground-shaking tracks produced in Caracas between 2003 and 2007 with more recent material that keeps the genre’s pulse alive today. Recognized as a foundational figure in the creation of raptor house, Babatr shaped a style defined by its fusion of Afro-Venezuelan percussion, tribal techno, acid, Eurodance, and the street-level intensity of Caracas working-class neighborhoods. His tracks spread organically through minitecas, bootleg CDs, and street parties, becoming part of the shared sonic vocabulary of a generation.

These tracks were born within the vibrant miniteca scene of early-2000s Venezuela. Known locally as changa, this was the catch-all term for the electronic dance music, house, techno, Eurodance, that powered matinées and street parties. From that ecosystem, raptor house emerged as its own distinct identity, marked by galloping rhythms, serrated synths, and hypnotic structures designed to energize and empower. Opening with 2024’s “1 2 3 4 Ladies on the Floor”, the album delivers a relentless floor-filler that fuses technoid drive with Venezuelan percussive textures, a contemporary statement of Babatr’s ability to refract global sounds through his own lens. It then moves back to 2003 with “The Tech Sounds”, where trance-like synths spiral around tough, wooden drum patterns in a track as raw and defiant as the dance floors it was built for.

These are not just tracks. They are sound documents of space, community, and survival, a genre built for collective release and celebration, echoing from the barrios of Caracas to sound systems worldwide. More recent cuts like “Let’s Do It” layer classic TR-909 kicks and echoing vocal stabs with synth work that nods to foundational techno. “You I Wanna Bass” (2005) reimagines 90s Euro club leads with a Caracas edge. “Call Space” channels the mysticism of pre-Hispanic flutes into shrill, trance-infused riffs, pulling the listener into its own sonic ritual.

Root Echoes is an intimate and deliberate selection from over 700 tracks Babatr has recorded across two decades. It captures the heartbeat of a movement that never stopped, music that traveled hand to hand, through bootleg CDs, online sharing, and word of mouth—ultimately finding its way into the sets, remixes, and samples of DJs around the world, resonating across global club networks.

In his first studio album, legendary singer John Katokye shines an unprecedented light on the rich vocal music of the Banyankore and Bahororo people of Western Uganda, bringing to the fore two singing styles intimately anchored in their century-long practice of cattle herding. When still a young boy, Katokye ran away from home to immerse himself in the traditional songs of his region. Herding cattle in different farms to earn a living, he roamed his homeland singing for several decades, refining his art form one performance at a time. Now approaching his 60th birthday, Katokye has become arguably the most talented and popular traditional singer alive in his region today.

Specializing in the style of ‘ekyeshongoro’, Katokye improvises short poetic sentences, like a long series of Japanese haiku, to convey morsel-sized impressions on the land and history of his people and their cherished cattle. On a regular performance, one or several singers usually back up the meandering of the lead vocalist, overlapping their verses in a continuous vocal flow – at times stretching well beyond ten minutes – transforming the moment into a long meditative experience. Marking the major twists and turns of their river-like performances, all the singers punctually raise their pitch together, steadily increasing the intensity of the current that pulls the audience along their mesmerizing praising chant.

Named after Katokye’s clan, ‘Abanzira’ pays tribute to the moral values and beauty of the women from his lineage, while ‘Ekyeshongoro Kyabakazi’ singles out the merits of the people of Karengo, a village at the heart of the Ankole region where Katokye settled with his loved ones. Throughout this song, Katokye peppers guttural breaths reminiscent of the mooing cows grazing in the hills surrounding his home. To say that the Banyankore and Bahororo people have a deep bond with their cattle might be an understatement in a culture where the generous eyelashes and quiet gaze of calves shape beauty standards, while the subtle taste of smoked milk flavours family reunions and friendly hang outs.

‘Okugamba Ente’ illustrates this intimacy well as Katokye salutes cows’ understanding of human nature, beating with his herding staff the pulse of another form of praise singing deeply rooted in the region, transporting listeners from the meditative river of ekyeshongoro to the dense and wordy waterfall of the ekyevugo style. Gluing words together to recite a dense series of sentences in one breath, ekyevugo singers draw on local myths and history while evoking cattle as signs of beauty and wealth to praise their audience and highlight the quality of the moments lived together at weddings, political rallies, or family gatherings. Acknowledging the praises, the audience usually concludes each flow with a short and vocal ‘eee’ during which the reciter quickly catches breath to draw strength and fire the next verse.

And the talent lives on in the younger generations as the album concludes with ‘Omuhogo gwa Rujeru’, foregrounding Katokye’s acolyte and longtime partner Samuel Rujeru who takes the lead in driving a song usually opening fire sessions, calmly warming up the audience and performers for an evening of storytelling. As they listen to the singers’ whirling melismas and passionate bursts, it’s not unusual for people to raise their arms in the air in imitation of the iconic long horns of their beloved cattle with which they share their lives in the bushy hills of the region. Rendered for the first time in an intimate studio recording session, listeners can now feel the warmth of these amazing vocal styles that for so many years accompanied the lives and dreams of the Banyankore and Bahororo people.

In English, the Xhosa word “useza” means to arouse or elicit a feeling, and it perfectly illuminates Sekuru Chaka Chawasarira’s lifelong practice. The eminent Zimbabwean artist and educator is among the last remaining masters of the matepe, a large mbira-style instrument that’s played with both thumbs and index fingers to expand its rhythmelodic complexity. And on ‘Useza’, he fully demonstrates the matepe’s illusory potential, overdubbing hypnotic sequences to provoke shifting harmonic progressions that ethnomusicologist Andrew Tracey labeled “kaleidophony” back in 1970. An ancient art within North-Eastern Zimbabwe’s Shona culture, the matepe is traditionally used in local rituals, where its ambiguous psychoacoustic mirages evoke trance states to aid communication with ancestral spirits. Only half a century ago, ceremonies amongst the Sena Tonga and Kore-Kore peoples would involve up to six musicians, each playing interlocking polyrhythmic sequences. In 2025, the music is threatened with extinction; following decades of vilification from Zimbabwe’s evangelical and pentecostal churches, who associate the rituals with witchcraft, there are fewer than ten master musicians left.

Called the “Mozart of mbira” by composer Keith Goddard, 83-year-old Chawasarira has been developing his relationship with the instrument since he was just a young man. He grew up in a Catholic mission and was dedicated to the church, founding his own choir, but he maintained his connection to Zimbabwean culture by studying the region’s traditional rhythms. Chawasarira’s father had been a prominent drummer, and when Chawasarira was older, working as a teacher at the mission school, he ventured out to observe local mbira ensembles, eventually participating regularly in spirit ceremonies. And although there were tensions between Chawasarira’s work with the church and his interest in controversial folk music, he managed to strike a precarious balance, introducing drums to his Catholic services in the 1960s and even composing a mass for karimba. Chawasarira’s reputation grew steadily; he was invited to Lousville University in the 1990s to represent Zimbabwe at a contemporary composition festival, and his youth ensembles helped popularize Shona mbira traditions not just at home, but around the world.

Today’s evangelical Christians are less tolerant than the Catholic church however, with fundamentalist preachers blaming mbira music for all manner of tragedy. Chawasarira remains undeterred; living in Chitungwiza, he builds matepes and karimbas and tutors children, and ‘Useza’ is a celebration of his years of experience, a way for the maestro to preserve his repertoire for future generations. Recorded at the dead of night while the rest of the township is sound asleep, the album reproduces the mesmerizing sound of a Shona ritual by overlaying discrete fractal sequences filled with haunting overtones and buzzing rhythms. Chitungwiza works alone, harmonizing with himself and chanting over the weightless polyrhythms to create musical illusions that sound different depending on where the listener might be positioned. It’s a technique that’s been approached by various minimalist composers and avant-garde explorers in the 20th century and beyond, and Chitungwiza goes straight to the source, skillfully substantiating kaleidophony and safeguarding Zimbabwe’s heritage.

エジプト・カイロのプロデューサー、Elkotshによるデビュー・アルバム『rhlt jdi』が、カイロの〈HIZZ〉と〈Nyege Nyege Tapes〉系列の〈Heat Crimes〉による共同リリース！エジプトのストリート音楽「マフラガナート」のリズムとエネルギーを基盤に、インダストリアルやトライバル・テクノ、エクスペリメンタルな要素を融合。伝統的な旋律や宗教的なチャントが、歪んだビートやグリッチノイズと交錯し、現代エジプトの都市風景を音で描き出していきます！中東の伝統音楽と現代のエレクトロニクスが交差する、革新的な一枚。

Heavy, heavy, heavyyyyy rhythmic madness from Shackleton, Scotch Rolex and Omutaba, invoking new rhythmic traditions on an enchanted debut album for Nyege Nyege Tapes, twisting galvanic rhythms from HHY & The Kampala Unit's Omutaba into sozzled, psychedelic peregrinations. Dubby, kinetic and viciously mind-bending, it's peak gear if you're into anything from African Head Charge to Mark Ernestus' Ndagga Rhythm Force.

Leading on from Shackleton and Scotch Rolex’s maiden merger, ‘Death by Tickling’ in 2023, the duo pull in the dextrous limbs of Omutaba - known from his work with STILL, Metal Preyers and HHY & The Kampala Unit - for a dervishing session of dubbed-out and tumbling polyrhythms and psychoactive vibes as Three Hands of Doom. Shackleton’s hand on the tiller is patently apparent but, as with his recent works with Heather Leigh and Wacław Zimpel, he proves a mutable collaborator and porous to the shared spirits of fellow electronic music journeymen Scotch Rolex and Uganda’s Omutaba in four swingeing sections defined by their joint ability to diffract the flow between rolling and irregular grooves.

‘Ring Dirt’ opens the session with a limber display of monotone strings and suspenseful synth work that calls to mind Can sent economy class to the equator for ritual teachings. Enlightened, they proceed thru the lush, whorling metric calculations of ‘Insect Vibration’, layering shivering incantations and worm-charming subs with a frisson of field recordings. At this point fully attuned to each other, Omutaba’s Ugandan drumming is felt most powerfully meshed into the 10 minute matrix of rug-pulling and thunderous detonations to ‘Burnt Earth’, before they all buckle into the outright dread of a standout eponymous title tune that appears to follow rhythms from the Congo thru West Africa, to Haiti, via Japan and Berlin, and back to Uganda.

Both Shackleton and Ishihara have been on blistering form in the last couple of years, and 'Three Hands of Doom' feels like both a continuation and an extension of last year's 'Death By Tickling', weaponizing Omutaba's exhilarating playing into something that feels much, much more than the sum of its parts.

CLEAR VORTEX CHAMBER charts a new period of exploration and discovery for Alexander Tucker both as musician and producer. After discarding a year’s worth of material, Tucker sought the advice of Downwards Records label boss Karl O’Connor aka Regis who advised him on production techniques and approach. Along with further support form Freddy Lomas of Kinn and Emptyset’s James Ginzburg, Tucker got to work on a new set of material with a heightened sense of clarity and density. Tucker explains “Making this album really tested me, it was the outcome of a long period of hard lessons and harsh realities, but I had some good friends to guide me along the way and pull me out of the mire.”

At the core of MICROCORPS is Tucker’s complex modular systems, knitted into the tracks are triggered samples of his own cello and bass guitar playing, which meld into the electronic fabric of each track. Tucker expands “I wanted the album to sit somewhere between machine technology with something primitive, where synthetic and acoustic sources become intertwined. I like the idea of different dimensions phasing in and out of one another, creating new areas where I can explore sound, structures and imaginary spaces”

These imaginary spaces play a key role in the construction of CLEAR VORTEX CHAMBER. Tucker’s background in fine art and his current work with experimental comics bleeds into the unspoken landscapes of his music. “I want to trigger parts of the brain that can dream up imagery whilst at the same time focus of the sonic structure of the music itself, I guess I’m still obsessed with trying to create some sort of psychoactive environment” The architecture of each track presents itself in the form of massive kicks, sonar clicks and kinetic percussive rhythms, supported by pulsing bass drones. Cello and bass guitar samples initially bowed, plucked and hit by mallets are triggered creating dense wooden timbres that punctuate the electronic field. Voices and vocals both treated and untreated weave throughout the album in the form of cryptic dialogues and unspooling wordless singing, adding to the cross pollination of something human, machine and a space in-between.

Collaboration is a key element to MICROCORPS. Justin K Broadrick’s heavy spidery guitar lines and processed screaming rip wormholes in ‘FEDBCK’, Regis lends his distinct vocal work to ‘ZONA’, Japanese artist Phew injects organ drones, vocals and fried electronics throughout ‘SANSU’. On penultimate track ‘FEBCK 2’, Karl D’Silva’s droning saxophone joins Broadrick’s feed backing guitar noise and improvising lyricist, producer and sound artist Elvin Brandhi spits out cut up diatribes across final track ‘MALLETS’. Throughout the album Tucker’s own processed voice sits alongside singer JJOWDY’s eerily gentle laments

Featuring contributions from Nick León, More Eaze, and Ultrafog, Berlin-based producer ben bondy—a key figure in the post-“dubient” underground alongside peers like Exael and Ulla—unveils his latest work, XO Salt Llif3, now issued on vinyl via 3XL. A fragile sound-poem adrift in the fissures of emotion, the album layers microscopic textures, whispered vocals, and fragmentary lyrics. On “Bend,” the refrain etches the resonance of broken love and resignation, while hazy synths and grainy noise sketch out blurred contours. Tracks like “Ur Ghost Is My Shadow” and “Flood” summon waves of introspection and gloom that rise and recede like tides. Neither blessing nor refusal, XO Salt Llif3 stands as bondy’s latest statement—an inquiry poised at the edge of existence itself.

unification of techno and dub reggae. An outstanding universal masterpiece of sound dub/minimal techno released in 1994 by German Mark Ernestus & Moritz von Oswald's Basic Channel, repressed in 2023.

unification of techno and dub reggae. An outstanding universal masterpiece of sound dub/minimal techno released in 1994 by German Mark Ernestus & Moritz von Oswald's Basic Channel, repressed in 2023.

unification of techno and dub reggae. The long-awaited 2023 repress of the Rhythm & Sound catalog number 5, which was originally announced in 2001! A one-of-a-kind solitary acoustic space by Mark Ernestus & Moritz von Oswald's Basic Channel.

The distinctive sound of Linus is born from a delicate balance between folk, jazz, minimalism, chamber music and free improvisation. Starting as a duo, Ruben Machtelinckx and Thomas Jillings have always tried to infuse their compositions, which tend towards poetry and simplicity, with the ungraspable spirit of true open-minded improvisation. In the search of new stories to tell, it therefore did not come as a surprise that they chose to expand their palette by including both an eclectic mix of instruments (from banjo and Hardanger fiddle to electronics and an orchestral bass drum) and a range of collaborations with some unique voices in the world of improvised music. Showing much affinity for the thriving Norwegian scene, they collaborated with the likes of Nils Økland, Ingar Zach, Christian Wallumrød and Øyvind Skarbø, as well as Jakob Bro, Frederik Leroux and Niels Van Heertum.

On Light as Never, the second album by this constellation and the fifth by Linus overall, one no longer hears a meeting of different worlds, but rather the creation of a new one. A world where the blending of Scandinavian fiddle-tunes, abstract electronic soundscapes, meditatively repeating melodies and jazz-inspired free improv is no longer an experiment, but simply a state of mind. From the joyful interplay of Playful to the serenity of Ostinato, the microtonal alientation of Affirms Nothing to the wide-eyed energy of Conway, the almost bluesy warmth of Light as Never to the cold emptiness of Echo, nothing about these connections feels contrived. They simply represent a new outlook on improvised music.

Salty club dogs Beau Wanzer, Lukid & Tapes agitate each to stuttering 2-step, juke and rave noise extents on a frazzled session for TTT

The five trax of ‘Borez’ see all three flock around mutual poles of briny electronics and nervily restless rhythm programming within a framework of shattered but sharply effective club music. The gibber-jawed juke garage of ‘Point of Some Return’ pitches them into diciest wormholes of teeth-chatter 2-step, next to the dry-humped slam and almost Drexciyan lines of distorted, scudding, coruscating leads to ‘Rubber Eater’ on its 7’ arc to lusher resolution.

‘Darnell Can’t Polish a Turd’ pulls focus to sourest, piquant frequencies and bolshy bass blasts in a sorta bucking roll cage like Somatic Responses gone happy hardcore, and ‘Xylone Xylophone’ follows down that metallic wormhole like Evelyn Glennie on a mazza to the fizzy machine funk of ‘Lomp’.

Swan Song

The vinyl LP at the heart of this éthiopiques 31 [tracks 2 to 11] was one of the very last vinyl records ever released in Ethiopia. But above all it represents, we felt, the absolute masterpiece of the Ethiopian Groove – the Swan Song of Swinging Addis. The album leaves a clear idea for posterity of the level of sophistication and mastery that modern Ethiopian music had achieved, before being crushed under the Stalino-military heel of the Derg – as the bloody revolution that was unfolding came to be called.

Ethiopia 1976.

The Revolution that broke out in February 1974 rolled on in a ruthless march. The whole of Ethiopian society was utterly stunned. The bouquets of flowers handed joyfully to the first tanks of the coup d'état were to wilt very rapidly. From September 1976 to February 1978, 18 months of Red Terror (the name given by the junta itself) spilled blood throughout the country. This fratricidal conflict took its heaviest toll among students and youth. The shift from feudalism to a cruel and primitive Stalinism left the country's citizens deeply traumatised, and snuffed out any pretence of activism, whatever the sector of society. This ice age was to last for seventeen long years.

ሙሉቀን፡መለሰ Mulukèn Mellèssè Muluqän Mälläsä

It was three tracks by Muluken that served as the opener for éthiopiques-1 more than 25 years ago. Seven more tracks appeared on éthiopiques-3 and 13, all accompanied by The Equators, which was soon to become the Dahlak Band.

The first track, Hédètch alu, also the very first piece that Muluken ever recorded, left audiences both unsettled and amazed. Reflecting the singer's extremely young age (he was just 17 at the time), this angelic voice mystified many, who thought they were in fact listening to a feminine voice. He was not yet 22 when he released his last vinyl record in 1976 with Kaifa Records (KF 39LP), one of the very last to be issued in Ethiopia, before the cassette tape became the dominant medium for music distribution – and before the new revolutionary regime put a stop to all independent musical life, via an unspeakable barrage of prohibitions and other persecutions.

Mulu qèn, literally, “A well filled day”. This tender maternal intention wasn't enough to ward off the cruelty of fate. His mother's premature death drove Muluken to leave his native Godjam, in northeast Ethiopia, to live with an uncle in Addis Ababa. Born Muluken Tamer, he took his uncle's last name – Mèllèssè.

The spelling Muluken appeared in his administrative records. Transcription of Amharic to the Latin alphabet, both in Ethiopia and for scholars, gives rise to controversies and quibbles that can never be neatly settled. French allows for a closer approximation of the original pronunciation, thanks to its battery of accent marks, confusing as they may be to anglophones.

Between rather accommodating administrative record-keepers and the various versions that pop up in interviews given by the artist, Muluken's year of birth oscillates between 1953 and 1955…

1954? One thing is certain: the artist's talent made itself known very early indeed, because he got his start in 1966-67, at the age of 13 or 14. Photos from the period attest to his extreme youth. It's a strange sort of initiation for a very young teenager to become a sensation in the heart of Addis's nightlife at the time, Woubé Bèrèha – the Wilds of Woubé. And what's more, in the club of the Queen of the Night, the Godjamé Assègèdètch Alamrèw herself, the very same that was portrayed by Sebhat Guèbrè-Egziabhér in his novel-memoir Les Nuits d’Addis Abeba2… The legendary female club owner who is remembered to this day by the capital's ageing boomers.

Muluken first tried his hand at the drums, before he grabbed the microphone. He emigrated briefly to the Zula Club, across the street from the old Addis Post Office, one of the ground-breaking bars of the burgeoning musical scene, before joining the Second Police Band in 1968, for around three years. He spent a few months with the short-lived Blue Nile Band founded by saxophonist Besrat Tammènè. As the musical scene grew increasingly successful, and pulled slowly but decisively away from its institutional ties, Muluken released his first 45rpm single in February 1972 (Amha Records AE 440). It was included in two LP Ethiopian Hit Parade compilation albums in September of the same year. All in all, Muluken released eight two-track 45s and the same number of original cassette tapes between February 1972 and 1984, the year that he departed for permanent exile in the USA. After converting to Pentecostalism in 1980, Muluken gradually abandoned all secular musical activity. In 1985, at the end of a concert in Philadelphia, he decided to quit concerts and recording for good. Mèlakè Gèbré, the historic bass player from the Walias band who was playing with him that night, recalls that everything appeared so irredeemably diabolical in Muluken's eyes, that it was to be the end of his contribution to Ethiopian Groove.

The end of the story, the beginning of a legend.

Dahlak Band, forgotten by History

Aside from his personal history and vocal talents, it must be remembered that Muluken Mèllèssè was one of the biggest names in the musical innovations that marked the end of the imperial period. These éthiopiques aim to convince those who are just discovering this hidden gem... As for Ethiopians themselves, they are to this day captivated by this singular and atypical figure in the Abyssinian pop landscape – even though he withdrew from public life some 40 years ago. Incorrigible devotees of poetic twists, of more or less hidden meanings, Ethiopians appreciate above all the care Muluken took in choosing his lyrics and the writers who penned them, such as Feqerte Haylou, Alemtsehay Wodajo and, here, Shewalul Mengistu (1944-1977). Love songs, written by women, a far cry from the conventional drivel that pleases sappy sentimentalists.

Muluken is equally acclaimed for his perfectionism when it came to music, the opposite of the overly casual approach that is all too common. He remained a faithful partner of musicians who came from a lineage that borrowed from several inventive and pioneering bands (Venus, Equators, Dahlak). Amongst them were certain artists who began their musical lives with Nersès Nalbandian at the Haile Sellassie Theatre and who come of age in around 1973 – at just the wrong time, you might say. Among them were the pillars Shimèlis Bèyènè (trumpet), Dawit Yifru (keyboards) and Tilayé Gèbrè (sax & flute). Most notably Tilayé Gèbrè, certainly one of the most important musicians, composers and arrangers of his generation, of the end of the imperial era, and of the early years of the Derg.

It was only in 1981 that a miraculous opportunity arose for Tilayé to escape the Stalinist paradise of the dictator Menguistou Haylè-Maryam. Once again it was Amha Eshèté (1946-2021) who provided a solution. The spirited and courageous producer, who had been in exile in Washington since 1975, succeeded, thanks to his incredible perseverence, in bringing the Walias Band to the USA. It was, in fact an extended Walias Band comprising ten musicians3, six of whom chose to slip away after a few concerts and the recording of an LP (The Best of Walias, WRS 100). Tilayé Gèbrè was one of these. He has been living in the USA ever since. There he joined the then-nascent Ethiopian diaspora, which lived largely unto itself, and was making only very modest headway in the American musical market. It seems unfair that Tilayé Gèbrè and the Dahlak Band were not able to benefit earlier from the public recognition that they do deserve.

A similar draining away of the top-rate talents would lead to the reorganization of the major groups of the “Derg Time”. The remaining artists spread themselves around between Ibex Band (renamed Roha Band), Ethio Star Band and a remodeled Walias Band. That spelled the end of the Dahlak Band.

With this record, produced by the essential Ali Abdella Kaifa a.k.a. Ali Tango, we can appreciate everything that the Derg not only destroyed, but also prevented from flourishing. This gem of Ethiopian-style afrobeat came out in 1976 (and, by way of a parenthesis, before the FESTAC 1977 in Lagos, which was attended by an impressive delegation of Ethiopian musicians — although Fela was already personna non grata in his own country). Despite everything that might distinguish this ethio-groove from Fela’s music – no colonial axe to grind, no question of political confrontation with the authorities, no claims to negritude or Africanism for the Ethiopian musicians, and less extrovertion! –, this LP fits beautifully into the saga of intense and electrified soul of the new “African” groove that Fela and Manu Dibango embodied so well from that point onwards.

In restoring this record to its place in the afrobeat epic, it can be seen that, if nothing else, the timeline bestows a legitimate pedigree and a historical primacy to works that had no international impact when they were originally released.

Warning! Masterpiece!

FRANCAIS

Le Chant du Cygne

L’album 33 tours au cœur de ces éthiopiques [plages 2 à 11] est l’un des derniers vinyles publié en Ethiopie, mais surtout il nous paraît être le chef-d’œuvre absolu de l’Ethiopian Groove – le Chant du Cygne du Swinging Addis. Il laisse à la postérité une idée claire du niveau de sophistication et de maîtrise qu’avait atteint la musique moderne éthiopienne avant d’être écrabouillée sous la botte militaro-stalinienne du Derg – le sigle qui signe la sanglante révolution en cours.

Ethiopie 1976.

La Révolution qui a éclaté en février 1974 avance à marche forcée. La société éthiopienne tout entière est brutalement étourdie. Les gerbes de fleurs offertes avec allégresse aux premiers tankistes du coup d’état ont très vite fané. Entre septembre 1976 et février 1978, 18 mois de Terreur Rouge (ainsi consacrée par la junte elle-même) vont ensanglanter le pays. La jeunesse estudiantine paiera le plus lourd tribut à ces vindictes fratricides. Passer d’une féodalité hors d’âge à un stalinisme primitif et cruel traumatisera pour longtemps chaque citoyen et étouffera toute velléité d’agitation, dans quelque champ de la société que ce soit. Cette glaciation durera dix-sept interminables années.

ሙሉቀን፡መለሰ Mulukèn Mellèssè Muluqän Mälläsä

C’est Muluken qui a ouvert éthiopiques-1 avec trois titres, voilà 25 ans et plus. Sept autres titres sont parus dans éthiopiques 3, 10 et 13, tous accompagnés par The Equators, qui deviendront bientôt le Dahlak Band.

Le titre inaugural, Hédètch alu, également premier morceau gravé par Muluken, a troublé et bluffé le public. Trahissant l’extrême jeunesse de l’interprète (il avait alors 17 ans), cette voix séraphique a mystifié plus d’un auditoire qui pensait avoir affaire à des accents féminins. Il n’a pas 22 ans lorsqu’il publie en 1976 son dernier vinyle sur Kaifa Records (KF 39LP), l’un des tout derniers publiés en Éthiopie avant que la cassette ne devienne le médium roi de la diffusion musicale – et avant que le nouveau régime révolutionnaire ne mette un terme à toute vie musicale indépendante par une innommable batterie d’interdits et autres persécutions.

Mulu qèn, littéralement Une journée [bien] remplie. Ce baptême tout maternel ne suffira pas à conjurer un funeste sort. Le décès précoce de sa mère conduira le jeune Muluken à quitter son Godjam natal, dans le Nord-Ouest éthiopien, pour vivre chez un oncle à Addis Abeba. Né Muluken Tamer, il prendra le nom de cet oncle pour patronyme – Mèllèssè.

C’est la graphie Muluken que retiendra l’état-civil. Les transcriptions de l’amharique en alphabet latin, en Ethiopie comme pour les linguistes, sont l’objet de controverses et autres chicanes jamais unanimement résolues. Le français permet de s’approcher au mieux de la prononciation originale grâce à sa batterie d’accents qui déroutent tant les anglophones.

Entre un état-civil éthiopien accommodant et les variantes parsemant les interviews de l’artiste, l’année de naissance de Muluken oscille entre 1953 et 1955…

1954 ? Ce qui est sûr, c’est que le talent de l’artiste s’est exprimé ultra précocement puisqu’il fait ses débuts en 1966-67, à 13 ou 14 ans. Les photos de l’époque attestent son extrême jeunesse. Singulière initiation pour un très jeune teenager que d’enfiévrer le quartier chaud de la noctambulie addissine d’alors, Woubé Bèrèha – le Maquis de Woubé. Et dans le club de la reine de la nuit qui plus est, la Godjamé Assègèdètch Alamrèw herself, celle-la même qu’à croquée Sebhat Guèbrè-Egziabhér dans son roman-témoignage Les Nuits d’Addis Abeba2… Une tenancière légendaire dont se souviennent encore les vieux boomers de la capitale.

Muluken tâte d’abord de la batterie avant de s’emparer du micro. Il émigrera brièvement au Zula Club, en face de la vieille Poste d’Addis, un de ces bars pionniers de l’effervescence musicale, avant de rejoindre le Second Police Band en 1968, pendant trois ans environ. Quelques mois au sein d’un éphémère Blue Nile Band monté par le saxophoniste Besrat Tammènè et, le succès grandissant, la scène musicale se dégageant lentement mais fermement des institutions, Muluken sort son premier 45 tours en février 1972 (Amha Records AE 440), repris en septembre de la même année dans deux LP compilations Ethiopian Hit Parade. En tout et pour tout, Muluken publiera huit 45 tours deux titres et autant de cassettes originales entre février 1972 et 1984, année de son départ pour un exil définitif aux USA. Converti au pentecôtisme depuis 1980, Muluken abandonne petit à petit toute activité musicale profane. En 1985, à la fin d’un concert donné à Philadelphie, il décide d’arrêter pour de bon concerts et enregistrements. Mèlakè Gèbré, le bassiste historique du Walias band qui l’accompagnait ce soir-là, se souvient que tout semblait si irrémédiablement démoniaque aux yeux de Muluken que c’en était fini désormais de sa contribution au groove éthiopien.

Fin d’une histoire, début d’une légende.

Dahlak Band, oublié de l’Histoire

Histoire personnelle et magie vocale mises à part, il faut retenir que Muluken Mèllèssè fut l’un des derniers très grands noms de l’innovation musicale produite durant la fin de l’époque impériale. Ces éthiopiques se veulent convaincantes pour ceux qui découvrent cette pépite... Quant aux Ethiopiens, ils sont toujours captivés par cette personnalité singulière et atypique du paysage pop abyssin – en dépit de son effacement public depuis quarante ans. Amateurs impénitents de poétique contournée et de sens plus ou moins caché, ils apprécient par-dessus tout le soin mis par Muluken dans le choix de ses textes et de ses paroliers, telles Feqertè Haylou, Alemtsèhay Wèdadjo, et Shèwalul Mengistu ici (1944-1977). Chansons d’amour écrites par des femmes, loin des conventionnelles niaiseries chères aux cœurs d’artichaut.

Muluken est aussi reconnu pour son perfectionnisme en matière de musique, à l’opposé d’une désinvolture trop coutumière. Il demeure le complice fidèle de musiciens issus d’une filiation qui emprunte à plusieurs Bands pionniers autant qu’inventifs (Venus, Equators, Dahlak). On retrouve parmi eux des éléments qui ont commencé leur vie musicale sous la direction de Nersès Nalbandian au Théâtre Haylè-Sellassié Ier et qui arrivent à maturité vers 1973 – au mauvais moment si l’on ose dire. Les piliers Shimèlis Bèyènè (trompette), Dawit Yifru (claviers) et Tilayé Gèbrè (sax & flûte) sont de ceux-là. Tilayé Gèbrè en particulier, certainement l’un des musiciens, compositeur et arrangeurs parmi les plus importants de sa génération et de la toute fin de l’ère impériale, puis du début du Derg.

Il faudra attendre 1981 pour que se présente une miraculeuse occasion d’échapper au paradis stalinien du dictateur Menguistou Haylè-Maryam. Une fois encore, c’est Amha Eshèté (1946-2021) qui trouve la solution. Génial et courageux producteur désormais en exil à Washington depuis 1975, il parvient, au prix d’une persévérance inimaginable, à faire venir le Walias Band aux USA. En fait, un Walias élargi à dix musiciens3 dont six choisiront de prendre la tangente après quelques concerts américains et l’enregistrement d’un LP (The Best of Walias, WRS 100). Tilayé Gèbrè sera de la partie. Il vit toujours aux USA depuis lors. Il y a rejoint une diaspora éthiopienne alors naissante, quasi autarcique et modérément conquérante du marché musical américain. Il nous paraît injuste que Tilayé Gèbrè et le Dahlak Band n’aient pu profiter plus tôt de la reconnaissance publique qui leur revient.

Pareille hémorragie de talents de premier ordre conduira à la refonte des groupes majeurs du “Derg Time”. Les éléments restants vont se répartir entre Ibex Band (renommé Roha Band), Ethio Star Band et un Walias Band remanié. Fin annoncée du Dahlak Band.

Avec ce disque, produit par l’essential Ali Abdella Kaifa dit Ali Tango, on mesure tout ce que le Derg a non seulement détruit, mais aussi empêché de s’épanouir. Ce joyau d’afrobeat à l’éthiopienne est paru en 1976 (entre parenthèses : avant le FESTAC 1977 de Lagos où se rendra une imposante délégation de musiciens éthiopiens — mais Fela était déjà personna non grata dans son pays). Malgré tout ce qui peut le différencier de Fela – aucune revanche coloniale à prendre, pas question d’affrontement politique avec le pouvoir, aucune revendication de négritude ou d’africanité pour les musiciens éthiopiens, et moindre extraversion ! –, ce LP s’inscrit en beauté dans la saga de la soul intense et électrisée du nouveau groove “africain” que Fela et Manu Dibango symbolisent si bien désormais.

En resituant ce disque dans l’épopée de l’afrobeat, on se rend compte que la chronologie rend au moins leurs lettres de noblesse et leur historique primeur à des œuvres sans impact international au moment de leur parution.

Attention ! chef-d’œuvre !

NooPop Records proudly presents 'Naissoo Freeform Quintet,' led by keyboard maestro Tõnu Naissoo.

Recorded in Tallinn during two electrifying, improvisational sessions in July 2024, this LP captures the infectious energy of funk, the adventurous spirit of free jazz, and infused with a nostalgic nod to the psychedelic era.

This album is a celebration of dynamic percussive rhythms and exploratory sound of Bass Clarinet, Rhodes, Moog Source and ARP Odyssey, offering a unique blend of past and future musical influences.

Whether you're a jazz aficionado, a groove enthusiast, or simply a lover of innovative music, "Naissoo Freeform Quintet" is an essential addition to your collection. Join us on this cosmic expedition and discover the infinite possibilities of sound that await in the astral realms of plate reverb and tape delay.

"Naissoo Freeform Quintet" is a rare gem for collectors and music lovers alike. Grab yours before it’s gone and embark on this stellar journey!

Veego Records re-issues the cult 1984 french electronic LP from Loukas Thanos.

"Veego Records proudly presents the first-ever vinyl reissue of Jazzburger by Lucas Thanos. The title track “Jazzburger,” rediscovered through Dekmantel’s Profondo Nero compilation, blends cold minimal synths, slow-motion disco, and eerie cinematic tension, featuring the ghostly vocals of Idyli Tsaliki.

Includes 2 previously unreleased tracks, an early demo version of Jazzburger as well as a demo of Μόνο ένα Λεπτό. The reissue also includes “Break,” probably the first rap song ever recorded in Greece, echoing the electro-funk style of Egyptian Lover, and “Set on Fire,” a pure slice of French disco elegance.

A rare collection that bridges Italo Disco, New Wave, minimal wave, and early European electronic experimentation, Jazzburger is a long-lost time capsule brought back to life for a new generation of listeners."

Extended 3LP edition of Merzbows amazing second vinyl from 1986 in very special package. One of the very best Merzbow albums, first time ever reissued on vinyl and first time ever released with the ORIGINAL tracks! The first edition of this album, released by RRRec in 1986 as double vinyl, was a remix done by RRRec, while our edition is a perfectly mastered first ever vinyl edition of the original recordings, extended to 3 LPs with bonus songs from the same time.

"Silk is the fantastic third LP by Maxine Funke, a New Zealand musician whose first recordings were with the legendary $100 Band (Funke, Alastair Galbraith, and Mike Dooley!), whose music was drifting experimental dust of a very high order. Maxine's first two solo albums, Lace (2008) and Felt (2012) (originally released as CDR on Galbraith's Next Best Way and a lathe on Epic Sweep, respectively), were reissued by Time-Lag to great acclaim in 2016, securing her place in the upper echelons of contemporary folk inventors. With the release of Silk, Ms. Funke manages to create an album that merges both of these style threads. Many of the tracks are cast in an intimate mood congruent with artists like Sibylle Baier, Barbara Manning, Myriam Gendron, Joanne Robertson, and other women who have pulled sweetly dark sounds from pockets of deep emotion, abetted largely by acoustic guitar. On a few other tracks, electronic instrumentals hearken back to her work with transceivers in the $100 Band days. The balance between these posts is delicately intoxicating. A readymade classic from start to finish, Silk travels a brilliant series of spaceways with grace and assurance. We should all be so lucky."

Haino sings. Hasunuma plays. It’s a minimal framework, but what emerges is a boundary-blurring sonic exploration. Across the album, Haino’s voice threads through Hasunuma’s layered soundscapes built from analog synths, electric guitar, piano, field recordings, and more. Haino entered the studio with only lyrics in hand, improvising melodies in response to Hasunuma’s evolving arrangements. The result is a work of deep trust, intuition, and sonic tension.

Keiji Haino and Shuta Hasunuma’’s creative connection began in 2017 with an impromptu performance in Shibuya—Hasunuma on a Buchla modular synthesizer, Haino responding with the Japanese national anthem, “Kimigayo.” That moment sparked their unlikely collaboration.

In 2018 Haino appeared at the Hasunuma-organized event “MUSIC TODAY IN KYOTO” at Rohm Theater, alongside Nobukazu Takemura, Manami Kakudo, Elena Tutatchikova, Kukangendai among others. In September 2021 during the pandemic, the two performed "U　　　　　　　TA" for the first time at WWW in Shibuya. They began planning the album soon afterwards.

For the recording of U　　　　　　　TA, Haino entered the studio with only the lyrics in hand, with no knowledge of what sounds Hasunuma would produce. Responding to Hasunuma’s music in real time, Haino composed the melodies and layered in his voice on the spot. With additional sessions at Hasunuma’s private studio and Haino’s preferred studio, the album was completed.

“Live at Sound City” is an instrumental collaboration between bassist Pino Palladino, guitarist/multi-instrumentalist/producer Blake Mills, and LA-based saxophonist Sam Gendel. Recorded in one day at the legendary Sound City Studios in Van Nuys, the EP presents new versions of compositions from Palladino & Mills’ Grammy-nominated 2021 album “Notes with Attachments” in an intimate chamber trio setting. Across four tracks, the accomplished trio explores common musical vocabularies, then goes about the work of defamiliarizing them in search of something new, blending the sounds of West African and Cuban music, jazz, R&B, English folk, pop, and beyond. Pino Palladino is a Grammy Award winning songwriter, producer and bassist who helped create the rhythm-section sound of D’Angelo’s Voodoo and Black Messiah, and over a four-decade career has worked with artists including Keith Richards, Erykah Badu, Eric Clapton, Nine Inch Nails, Questlove, John Mayer, Paul Simon, Jeff Beck, Herbie Hancock and Adele. Blake Mills is a two-time Grammy Awards Producer of the Year nominee. He has released four solo albums and produced and recorded with artists such as Alabama Shakes, Fiona Apple, Bob Dylan, John Legend, Perfume Genius, Jim James, Moses Sumney, Laura Marling, Phoebe Bridgers, Cass McCombs, The Killers, Sara Bareilles, Weyes Blood and Randy Newman. His most recent album Mutable Set, released last year, was praised by Pitchfork as “a hushed collection that floats through the subconscious like a tender dream,” and earned their Best New Music title. Sam Gendel is a musician living in Los Angeles, CA. He is most known for his work with the saxophone, though he is proficient on multiple instruments. His work is diverse and includes collaborations with a wide range of artists including Ry Cooder, Laurie Anderson, Mach-Hommy, Sam Amidon, Perfume Genius, Moses Sumney, Knower, Vampire Weekend, and inc. no world.

Returning to Thrill Jockey, claire rousay completes her long-in-the-making ambient Americana trilogy, cutting cinematic, processed drones with diaristic environmental recordings and fuzzy home recordings with hi-fi granulations.

In 2020, rousay released 'a heavenly touch', following it just a year later with 'a softer focus', her breakthrough record and still the high point in her canon. Now she concludes the trilogy with a more considered threequel, a record that follows the general outline of its predecessors but refines it at every turn. And the process of recording it was important for rousay, who'd swerved towards pop with 2024's 'sentiment'. With that in mind, 'a little death' is a return to what rousay describes as her "core solo practice," blending live instrumentation with sounds recorded from her life outside the studio.

If you've heard its predecessors, the record won't surprise you aesthetically, but it's tighter and more confident in the way it presents itself. rousay's blend of tape recordings, processed drones and found sounds is more subtle this time around, and significantly more nuanced. When she uses tape, it's with purpose - listen to how the crumbling guitar riffs fall off the chorus of crickets on 'night one', or the layers of strings interact on the hauntingly beautiful 'conditional love'. She's back.