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Second LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever. Vinyl pressing company derived from runouts.
In the vibrant streets of Tembisa, South Africa, amidst the sprawling urbanity connecting Johannesburg and Pretoria, the story of Moskito began. Formed in 2001 by Mahlubi “Shadow” Radebe and the late Zwelakhe “Malemon” Mtshali, the group first emerged as a powerhouse of pantsula dancers. However, their undeniable passion for music soon led them down a new path—one that would cement their place in kwaito history. Spending countless hours on the street corners of their township, where they were born and raised, Shadow and Malemon danced and sang with an infectious energy that attracted crowds. It wasn’t long before the duo decided to channel their talents into a kwaito group, and after adding friends Patrick Lwane and Menzi Dlodlo, Moskito was born.
(Pantsula dancing emerged in the 1950s among Black South Africans in townships and continually evolved until it became intertwined with kwaito music culture. The stylized, rapid foot movements and characteristic low-dancing became associated with kwaito as it took over South African urban culture into the early 2000s.)
With limited resources, the group displayed immense creativity, recording demos using two cassette decks and instrumental tracks from other artists. They would rap and sing over an instrumental playing on one deck while the second deck records their performance. Their determination paid off when they submitted their demo to Tammy Music Publishers, who were captivated by Moskito’s style.
“Kwaito was the thing ‘in’ at the time. If you did music you did kwaito. We wanted to fit in and actually it was easy,” says Radebe. “We didn’t have engineers in the group, so the first time in a real studio was with Percy and Thami to record Idolar.”
That same year, the group released their debut album, Idolar, under Tammy Music. The album was an undeniable success reaching gold status selling over 25,000 units and earning them a devoted fan base across South Africa and neighboring countries like Botswana, Swaziland, Namibia and Zimbabwe. Moskito collaborated with industry legends such as Chilly Mthiya Tshabalala, who was known for his work with Thiza and Spoke ”H.” They drew inspiration from Thami Mdluli a.k.a Professor Rhythm, who had dominated the disco scene back in the 80s and 90s. Mdluli helped with musical arrangements and executive produced the album and signed on producer-engineer Percy Mudau, while Shadow and Malemon took pride in composing most of their songs. Like many of the rising kwaito artists of the time, they didn’t have music production or engineering backgrounds so they required support from engineers together their ideas down on tape.
They were inspired by South African kwaito icons like Trompies, Mdu, Mandoza, and Arthur Mafokate, alongside international heavyweights like Snoop Doggy Dogg, Dr. Dre, 2Pac, and R. Kelly, Moskito created a sound that was uniquely theirs—a perfect blend of local flavor and global influence.
Vinyl pressing company derived from runouts. Fifth LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever.
Hakuna Kulala debut from Kampala’s Catu Diosis — 7 tracks of mutant afrohouse, slanted Batida, and slow-burn Kuduro pressure. Deeply rhythmic, fiercely physical, and thrillingly unplaceable.
Stepping out from her work as a choreographer, MC, and co-conspirator with Rian Treanor, Catu Diosis delivers a remarkable first statement in Anyim — a body-moving, genre-splintering set that folds East African club DNA into warped afrohouse, achingly reduced Batida, and kinetic vocal meditations.
Opener “Chaa” sets the tone with a stunning post-rock/gqom splicer featuring Uganda peer R3ign Drops — all stuttering kicks and scorched atmosphere. From there, it gets deeper and stranger. “Legi” and the title track “Anyim” push into stripped rhythm experiments: skeletal percussive grids punctuated by breathy, mantra-like vocals, evoking a kind of ceremonial minimalism.
Across the record, Catu Diosis keeps things raw but fluid, staying close to the body and the floor. The beats swing but never settle, rooted in Kuduro’s momentum but constantly fracturing into unexpected pockets. It’s music as movement, shaped by a dancer’s ear for timing and a producer’s instinct for subversion.
One for the heads and the dancers alike. RIYL: Nazar, Nídia, Rian Treanor, Nkisi, Chino Amobi, Slikback.
Yallah Gaudencia Mbidde has always been ahead of the curve. ‘Gaudencia’ is her third full-length since 2019’s acclaimed breakout ‘Kubali’, but she’s been active for far longer than that, working tirelessly on the East African circuit since way back in 1999. She had to wait until time and technology caught up with her, and until she had found a kindred spirit in Berlin-based French producer Debmaster, who returns as the sole architect of this dizzying new set of forward-facing beats and tongue-twisting rhymes. If its predecessor, 2023’s electric ‘Yallah Beibe’, had looked outward, welcoming collaborations with Lord Spikeheart and Ratigan Era, and external production from Hakuna Kulala staples Chrisman and Scotch Rolex, ‘Guadencia’ digs deeper into Yallah and Debmaster’s collective psyche, laying out a revolutionary narrative that tramples over genre boundaries and questions rap’s elemental purity.
Yet again, it’s Yallah’s dexterity on the mic that sets her apart from her peers. Rapping, singing and ad-libbing in English, Luganda, Luo and Kiswahili over Debmaster’s time-fluxing beats, she formulates her own idiosyncratic flow without worrying about being lost in translation. “Even if they don’t understand, it’s the impact that I leave on them,” she told The Quietus in 2022. “Music speaks to the hearts of the people.” And this time around, Debmaster meets her lyrical innovations head-on, developing a sound that’s correspondingly multi-lingual. On ‘Kujagana’, his microtonally-skewed synth arpeggios liquefy into bass-heavy 808 drops and ear-piercing snaps, and Yallah puppeteers the rhythm and the harmony, rapping in double-time and crooning a haunting chorus. The ghosts of breakcore wind around ‘Lioness’ meanwhile, with ruptured distortions, spliced percussion and scraped ASMR FX that repurpose the rave canon while Yallah boldly asserts her position. “Watch me,” she commands through the wall of warped noise.
Jet engine whirrs and ominous, rolling beats underpin Yallah’s high-speed chat on ‘Wantintina’, and the mood is ruptured by wiry, wordless vocal chants. It’s apocalyptic music, but not without cracks of light – between the distorted interference and ritualistic drones, Yallah’s animated rhymes push her emotions to the surface, as if she’s wrenching herself out of harm’s way. And she’s never more flexible than on ‘Yalladana’, chanting, evangelizing and switching up her flow without warning, accompanying Debmaster’s widescreen airlock hisses and torched blips with accelerated prophetic observations. Yallah and Debmaster have cultivated a single voice on ‘Gaudencia’, figuring out a way to alloy dynamic, modern production with the world’s most ambitious oddball street poetry – it’s taken Yallah over two decades to find her congregation, but it was worth the wait.
When Jako Maron reimagined Réunion island's politically-charged maloya sound on 'The electro Maloya experiments of Jako Maron', he focused on the genre's distinctive, revolutionary rhythms. Electro-plating the call-and-response thuds, he used the language of techno to upset the expected template, disrupting maloya's 6/8 pulse with modular bleeps and Roland kicks. He takes a different approach on 'Mahavélouz', focusing on the bobre, traditional maloya's only melodic instrument, a long bow amplified by a calabash that's known as the berimbau in Brazil. Maron was fascinated by the bobre's unique sonic signature, and noted that when it's usually played, it's drowned out by the louder percussive instruments. So he enlisted a number of traditional bobre performers to play a series of solos, using them to guide the album's four lead tracks and distorting and compressing the serrated hits until they stood confidently in front of his undulating roulér (bass drum) and sati (hi-hat) patterns.
"These four pieces are the culmination of my research into electronic maloya," explains Maron. "There's no need for words on this music; the bobre is the voice, and it is an ancestral voice. It's a reimagining of maloya kabaré in an electro form." This is the music that Maron has used to drive his recent live performances, so it prioritizes maloya's dancefloor potential. Swapping the traditional roulér and sati sounds for TR-606, TR-909 and TR-707 hits, he generates a hypnotic roll on opening track 'Paré po saviré' (rise up), forming a rubbery backdrop for Amemoutoulaop's acidic bobre twangs. Maron describes the track as a "call to bring spirits and people together", and using piercing feedback squeals to harmonize with the bobre, he introduces us to the voice that anchors the entire album. On 'Bék dann dir (try harder), he augments the bobre with glassy Korg Polysix chimes and Machinedrum sounds, and 'Zésprimaron'(the Maron spirit), ushers us towards a ceremony, shuffling his rhythm into a ritualistic throb, and using squelchy synth sounds to flutter into a trance.
Maron concludes his live bobre experiments with '1 piton 3 filaos' (one hill and three trees), and it's his most ambitious fusion, with hallucinatory flutes and technoid stabs rising weightlessly in-between Amemoutoulaop's frenetic performance. But this isn't the end of his investigation: Maron fleshes out 'Mahavélouz' with tonal studies that replicate the bobre synthetically. On 'Mdé prototrash', the characteristic ping is re-created by his modular system, and it's almost indistinguishable from the original instrument, buzzing and popping alongside Maron's surging percussion. The sound is more uncanny on 'dann kér Mahaveli' (in the heart of marvelous land) but no less affecting, knotted around synthetic bird calls and entrancing warbles. Even more idiosyncratic than its predecessors, 'Mahavélouz' is a bold step forward for Maron that builds on ancient foundations to construct a staggeringly new kind of dance music.
Nigeria 70: No Wahala returns to a fertile heyday in Nigerian music when established styles like highlife and juju became infused with elements of Western jazz, soul and funk in the ‘70s and early ‘80s.
"The Nigeria 70 series is the gift that keeps on giving [...] a reliable source for some of the finest music to come out of 1970s and 80s Nigeria" (Pop Matters)
Orchestre Tout Puissant Marcel Duchamp’s latest album, “Ventre Unique”, is a dynamic exploration that seamlessly blends folk, krautrock, post-punk, and African rhythms, delivering an emotionally charged yet exuberant listening experience. Helmed by Geneva-based Vincent Bertholet, the orchestra’s ever-evolving lineup and distinctive sound pay homage to both African music traditions and avant-garde artist Marcel Duchamp, while pushing the boundaries of contemporary music.
Recorded over ten days in the outskirts of Paris at Studio Midilive, the album features an eclectic international cast of 12 musicians. The result is a beautifully organic sound that balances Bertholet’s simple, loop-based compositions with intricate arrangements of marimba, horns, strings, and angular guitars.
Ventre Unique is the group’s sixth album and follows their acclaimed 2021 release, “We’re Ok But We’re Lost Anyway”. While their previous work captured the disarray of the world during the pandemic, “Ventre Unique” reflects on shared human experiences, inviting listeners to find common ground through music.
Classic selection of Augustus Pablo dubs, faithfully reissued right down to the misspelling of his name on the front cover! The legendary melodica-maestro is featured here on the organ with a supporting cast of Sly & Robbie on drums & bass, Bingy Bunny 'pon rhythm guitar, Sticky on percussion and Melodic Gladdy (wicked name!) on piano. As the title tells us, there's an African theme at its core, from the referential track titles such as 'Dub In Ethiopia' and 'Nigerian Dub Love' to 'Dubbing In Africa' to the sweeter guitar licks and the generally lighter-headed, sun-soaked charm of Pablo's spiritual, intuitive playing.
Zulu Guitar's Pioneering Tricksters
But for this compilation of rescued songs masterfully restored from rare 78 rpm shellacs, few could imagine the diversely beautiful roots of Zulu Guitar Music emerging during the period 1950 – 1965. Story-tellers and master musicians appropriate outlaw personae, re-purpose country and western, Hawaiian and other styles, to stretch and challenge our notion of “the Zulu guitar”.
Twenty-five songs (18 on vinyl) plunge us into the depths of the migrant experience. Translations in the liner notes offer us glimpses of pugnacity, melancholy and heartache, all coloured by the paternalism that circumscribed the singers’ apartheid-dominated lives.
The early mbaqanga undertow in many of the songs subverts the wanderlust of Country and Western music into a fugitivity burdened by nostalgia. Something irretrievable has been lost, prompting a blending of ideas and cultures to make sense through thankless acts of musical divination. Inadvertently they have been thrust into the role of the antihero, where outwitting competition for lovers is as important as evading the Black Jacks (apartheid’s municipal cops) and their informants.
Considering the politically repressive period that this music emerges from, we can surmise that the specificity in the storytelling went a long way towards evading censure. But even when words are absent, there is a narrative arc suggested by the musical expression.
With most of the master tapes wilfully destroyed or lost, modern transcription and restoration techniques from the original shellac discs present the original sound most likely more clearly than ever heard before.
Malian guitar sorcery of the highest order.
You shall not pass. Connecting Wasulu hunter music, griot praises, Senufo pastoral dances, Fula and Mandingo repertoire alongside Western psychedelia, blues and afro-beat, Zani Diabaté’s Super Djata Band was among Mali’s top orchestras of the 1980s. For their 1981 album, the Bamako-based orchestra discovers the wah-wah pedal, delivering six mind-ravishing guitar workouts for the proletariat.
In the vibrant streets of Tembisa, South Africa, amidst the sprawling urbanity connecting Johannesburg and Pretoria, the story of Moskito began. Formed in 2001 by Mahlubi “Shadow” Radebe and the late Zwelakhe “Malemon” Mtshali, the group first emerged as a powerhouse of pantsula dancers. However, their undeniable passion for music soon led them down a new path—one that would cement their place in kwaito history. Spending countless hours on the street corners of their township, where they were born and raised, Shadow and Malemon danced and sang with an infectious energy that attracted crowds. It wasn’t long before the duo decided to channel their talents into a kwaito group, and after adding friends Patrick Lwane and Menzi Dlodlo, Moskito was born.
(Pantsula dancing emerged in the 1950s among Black South Africans in townships and continually evolved until it became intertwined with kwaito music culture. The stylized, rapid foot movements and characteristic low-dancing became associated with kwaito as it took over South African urban culture into the early 2000s.)
With limited resources, the group displayed immense creativity, recording demos using two cassette decks and instrumental tracks from other artists. They would rap and sing over an instrumental playing on one deck while the second deck records their performance. Their determination paid off when they submitted their demo to Tammy Music Publishers, who were captivated by Moskito’s style.
“Kwaito was the thing ‘in’ at the time. If you did music you did kwaito. We wanted to fit in and actually it was easy,” says Radebe. “We didn’t have engineers in the group, so the first time in a real studio was with Percy and Thami to record Idolar.”
That same year, the group released their debut album, Idolar, under Tammy Music. The album was an undeniable success reaching gold status selling over 25,000 units and earning them a devoted fan base across South Africa and neighboring countries like Botswana, Swaziland, Namibia and Zimbabwe. Moskito collaborated with industry legends such as Chilly Mthiya Tshabalala, who was known for his work with Thiza and Spoke ”H.” They drew inspiration from Thami Mdluli a.k.a Professor Rhythm, who had dominated the disco scene back in the 80s and 90s. Mdluli helped with musical arrangements and executive produced the album and signed on producer-engineer Percy Mudau, while Shadow and Malemon took pride in composing most of their songs. Like many of the rising kwaito artists of the time, they didn’t have music production or engineering backgrounds so they required support from engineers together their ideas down on tape.
They were inspired by South African kwaito icons like Trompies, Mdu, Mandoza, and Arthur Mafokate, alongside international heavyweights like Snoop Doggy Dogg, Dr. Dre, 2Pac, and R. Kelly, Moskito created a sound that was uniquely theirs—a perfect blend of local flavor and global influence.
For their third album on Bongo Joe, Madalitso Band takes a new direction.
After two records capturing the raw intensity of their live performances, the Malawian duo ventures for the first time into the possibilities of the studio — without ever compromising their signature style or energy.
Armed with their handmade babatone, a guitar, and their interwoven voices, Yobu and Yosefe craft a sound at the crossroads of banjo music, kwela, gospel, and African folk. An acoustic trance that’s both minimal and vibrant, deeply rooted in tradition yet undeniably fresh and contemporary. On Ma Gitala, they add new textures: layered vocals, playful percussion, melodic surprises, and guests from their close and family circles.
Always guided by instinct, the band reveals a more intimate and narrative side of their universe — full of memories, spontaneity, and close-knit complicity. An album that captures the joy and creativity of two artists who turned the street into a stage, and the stage into a playground.
For their third album on Bongo Joe, Madalitso Band takes a new direction.
After two records capturing the raw intensity of their live performances, the Malawian duo ventures for the first time into the possibilities of the studio — without ever compromising their signature style or energy.
Armed with their handmade babatone, a guitar, and their interwoven voices, Yobu and Yosefe craft a sound at the crossroads of banjo music, kwela, gospel, and African folk. An acoustic trance that’s both minimal and vibrant, deeply rooted in tradition yet undeniably fresh and contemporary. On Ma Gitala, they add new textures: layered vocals, playful percussion, melodic surprises, and guests from their close and family circles.
Always guided by instinct, the band reveals a more intimate and narrative side of their universe — full of memories, spontaneity, and close-knit complicity. An album that captures the joy and creativity of two artists who turned the street into a stage, and the stage into a playground.
In the vibrant streets of Tembisa, South Africa, amidst the sprawling urbanity connecting Johannesburg and Pretoria, the story of Moskito began. Formed in 2001 by Mahlubi “Shadow” Radebe and the late Zwelakhe “Malemon” Mtshali, the group first emerged as a powerhouse of pantsula dancers. However, their undeniable passion for music soon led them down a new path—one that would cement their place in kwaito history. Spending countless hours on the street corners of their township, where they were born and raised, Shadow and Malemon danced and sang with an infectious energy that attracted crowds. It wasn’t long before the duo decided to channel their talents into a kwaito group, and after adding friends Patrick Lwane and Menzi Dlodlo, Moskito was born.
(Pantsula dancing emerged in the 1950s among Black South Africans in townships and continually evolved until it became intertwined with kwaito music culture. The stylized, rapid foot movements and characteristic low-dancing became associated with kwaito as it took over South African urban culture into the early 2000s.)
With limited resources, the group displayed immense creativity, recording demos using two cassette decks and instrumental tracks from other artists. They would rap and sing over an instrumental playing on one deck while the second deck records their performance. Their determination paid off when they submitted their demo to Tammy Music Publishers, who were captivated by Moskito’s style.
“Kwaito was the thing ‘in’ at the time. If you did music you did kwaito. We wanted to fit in and actually it was easy,” says Radebe. “We didn’t have engineers in the group, so the first time in a real studio was with Percy and Thami to record Idolar.”
That same year, the group released their debut album, Idolar, under Tammy Music. The album was an undeniable success reaching gold status selling over 25,000 units and earning them a devoted fan base across South Africa and neighboring countries like Botswana, Swaziland, Namibia and Zimbabwe. Moskito collaborated with industry legends such as Chilly Mthiya Tshabalala, who was known for his work with Thiza and Spoke ”H.” They drew inspiration from Thami Mdluli a.k.a Professor Rhythm, who had dominated the disco scene back in the 80s and 90s. Mdluli helped with musical arrangements and executive produced the album and signed on producer-engineer Percy Mudau, while Shadow and Malemon took pride in composing most of their songs. Like many of the rising kwaito artists of the time, they didn’t have music production or engineering backgrounds so they required support from engineers together their ideas down on tape.
They were inspired by South African kwaito icons like Trompies, Mdu, Mandoza, and Arthur Mafokate, alongside international heavyweights like Snoop Doggy Dogg, Dr. Dre, 2Pac, and R. Kelly, Moskito created a sound that was uniquely theirs—a perfect blend of local flavor and global influence.
Jess Sah Bi is well-known as half of the legendary duo Jess Sah Bi & Peter One who brought homegrown Country-Americana to the West African masses with their smash debut Our Garden Needs Its Flowers in the mid-1980s. Touring stadiums and reaching listeners worldwide, their music has racked up millions of spins on YouTube and remains imprinted in the hearts of Ivorians of a certain age. ATFA reissued their album in 2018, garnering critical acclaim from publications including Pitchfork and Rolling Stone and reaching a new generation of listeners outside Ivory Coast (Cote d’Ivoire).
Sometime in the early 90s, Die Sahbi—or Jesse, as he known to friends—became gravely ill with an unknown ailment and almost died. He visited various doctors and all kinds of religious healers and nothing helped. One day he went down to an Evangelical Christian revival in his neighborhood. They prayed over him and he was delivered. He says, “Their prayers helped chase out whatever demons and unhealthy spirits were inside me. After that my illness went away. When I went to the United States a few months later on an exchange program I wanted to make music to thank God because I was saved.” He recorded an album of music praising God in order to honor a promise he made to himself at the depths of his desperation in the hospital. The album Jesus-Christ Ne Deçoit Pas [Jesus Christ Does Not Disappoint] came out in 1991 and sold around 3000 cassettes in Ivory Coast. The master tape was lost along the way so the recording has never been on digital platforms until now.
Jesse didn’t have much time to record while visiting South Carolina, hence the relatively short album, 6 songs including two reprises for filler. A local pastor connected him with a studio and some American musicians (Robert Fortner and Gary Davis) to help. They added acoustic guitar, percussion and keyboard accompaniment to Jesse’s soaring French and Gouro vocals, harmonica and finger-picked acoustic. The resulting recording is deeply soothing and contemplative music that perfectly compliments the songs already embraced by millions.
But he had to find the rest of the studio expenses—$600 total—which he secured drawing cartoons for UNICEF. Jesse is Ivory Coast’s first political cartoonist, a vocation for which he was widely celebrated at the time. It also made him a few enemies which lead to him leaving the country permanently a few years later.
Jesus-Christ Ne Deçoit Pas is Jess Sah Bi’s first and only gospel album. Fortunately, fans responded with enthusiasm: widespread radio airplay and concerts followed, along with a growing solo profile in the country. The first big gospel artists in Ivory Coast were the duo Mathieu et Constance, who emerged in 1989. There was a bigger gospel music movement in English-speaking counties like Ghana and Nigeria (Christians make up roughly 40% of the population in Ivory Coast, slightly less than Muslims).
Jesse didn’t have any intention of working in Christian music but he realized, “You don’t make music to make money—you want to send a message.”
In the years since Jesus-Christ’s release, gospel music in Ivory Coast has grown to become a key part of music culture in the country. Spiritual music appears in community actives across the public and private spectrum from religious gatherings and parties to television broadcasts and music festivals. And, as it has evolved and indigenized locally, gospel music has picked up elements of traditional Ivorian music, reggae and soul.
The album ultimately precipitated the demise of the duo, who were soon separated geographically as Peter One relocated to Nashville. He went on to become a nurse and release a successful solo album on Verve following the ATFA collaboration. Nowadays Jesse lives in the Bay Area and continues to record and perform music wherever and whenever he has the chance. He is publishing a new book of humorous cartoons in 2025 and his most recent album Never Give Up came out in 2020.
南アフリカ出身のDJ DadamanとMoscow Dollarによる最新作『Kagaza』が、ウガンダ版〈PAN〉な大名門〈Nyege Nyege Tapes〉から登場。本作では、バカルディ、クワイト、アマピアノ、ハウス、シンセ・ポップといった様々なジャンルやスタイルを横断した全6曲を収録。ミリタリスティックなスネア、プロト・アマピアノ／ポスト・クワイトのベースライン、ハウス風のM1ピアノ・フレーズ、曲がりくねったシンセ・シークエンスが特徴的。バントゥー語のXitsongaで歌うMoscow Dollarのヴォーカルが、タウンシップの生活を生き生きと描写していきます。南アフリカの豊かな音楽の歴史を伝えると同時に、未来を予言するようなサウンドが詰まった一枚！
With Ylh Bye Bye, Swiss-Moroccan producer Sami Galbi delivers a raw and electrifying debut album after the succes of his first single Dakchi Hani / Rruina. Merging North African folk, chaâbi, and trap with forward-thinking electronic club music, his punk energy and DIY ethos stem from years immersed in Lausanne’s underground squat scene, shaping a sound that’s both deeply personal and politically charged.
Driven by infectious North African melodic loops, heavy basslines, and percussive textures—blending bendir drums, karkabas, and analog synths—Ylh Bye Bye pulses with urgency. From high-energy dancefloor anthems to dreamy acid pop ballads, the album explores themes of migration, identity, and belonging. Galbi’s Arabic vocals oscillate between auto-tuned harmonies and spoken word, capturing the tensions of diaspora life.
Recorded between Switzerland and Morocco, the album’s title—meaning “Let’s go” or “See you” in regional slang—reflects the artist’s nomadic journey, from a DIY studio in a van to a transformative creative residency in Casablanca. It’s a work of constant movement, embodying both departure and return.
It was so hard to get our heads around the William Onyeabor story when we first started working with him.. No one knew anything about him and that’s the way he liked it.
Now it’s 10 years later after releasing his records and what would have been William’s 79th birthday so we are releasing two of his magical lps in COLOR.
1978’s Atomic Bomb in Fission Red and 1980’s Body and Soul in Magic Ministries Blue.
You can pre-order them today on Bandcamp (it’s Bandcamp Friday), where were also throwing up some other paraphernalia, new and old.
Though we grew to love and respect Mr. Onyeabor, as we called him, we still know so little about him.
Love,
Luaka Bop
Albert Ayler's 1970 album “Music Is the Healing Force of the Universe” is now available on Endless Happiness! Music Is the Healing Force of the Universe" is a unique work that marks the end of Ayler's career, and as the title suggests, it is a spiritual jazz masterpiece with the grand theme that music is a cosmic healing force. While free jazz is the core of the album, Ayler's experimental spirit is on full display as he boldly introduces elements as diverse as electric guitar, blues, gospel, and poetry reading. Particularly impressive are the vocals and poetry readings of his partner, Mary Maria Parks, which give the whole piece a sense of mystical religiosity and prayer, resonating with the cosmic spiritual jazz of Sun Ra and Pharoah Sanders, among others. This album was released just before Ayler's death, so it can be heard as his last will and testament.
A long-time best-seller of the MEG-AIMP collection and long out of print, this album of sanza music recorded among the Gbaya people of the Central African Republic by ethnomusicologist Vincent Dehoux was originally released on CD in 1993. It is now being reissued on vinyl and CD to coincide with the exhibition Afrosonica - Soundscapes. It features a selection of 'songs for thought': an intimate repertoire conducive to introspection, accompanied by the repetitive, meditative sound of lamellaphones.
Prolific Portuguese musician and visual artist Jonathan Uliel Saldanha - of HHY & The Macumbas/The Kampala Unit - might be best known for his noisy, experimental excursions, but he's long been fascinated by the possibilities offered by the human voice. He's already composed a slew of choral pieces, such as 'Khōrus Anima', 'Del' and 'Plethora', and his last, 'Santa Viscera Tua', was an ambitious project for 150 voices. On 'Kembo', he builds on these experiences significantly, examining the commonality and shared spirituality of vocal music alongside the Kingdom Ulfame Choir, a seven-piece Uganda-based group of Congolese singers. The collaboration began at Nyege Nyege's Kampala studio, where Saldanha and the choir took the time to figure out their direction, singing together in an imagined language concocted from elements of Lingala, Swahili, Kikongo and French. Considering pre-linguistic communication, liturgical music and glossolalia (better known as speaking in tongues), their improvisations evolved into trances, with Saldanha's discreet electronic augmentations used only to accent the melodies and harmonies.
This process stands out immediately on opening track 'Boya Kotala' when the group trade poignant solos over Saldanha's aerated choral drones and ominous synthesized bass. The voices are suspended in time, cautiously referencing sacred music but disregarding the expected tropes, leaving hypnotic vapors that gust through the entire suite. 'Tokumisa Nzambe' is remarkably different, adding a brittle electro-acoustic pulse to the choir's tangled phrases that are ornamented with rhythmic chants and layered melodic outbursts. "Hallelujah," they repeat on 'Hosana', reaching back to familiar praise songs and building to a jubilant crescendo of voices. And later, on 'Nzambe Bolingo', the group's impassioned recitations are threaded through chopped, percussive vocalizations and exhalations. Taking a brief breather, Kingdom Molongi's words coalesce into a calming lullaby on the hushed 'Emanuel', and their appreciation of classic soul and gospel fizzes to the surface on 'Maloba ya Motema Nangai' with virtuosic wordless phrases that speak to the roots of the music, not its contemporary application.
'Kembo' is an album that investigates not just the mutability of language itself, but time, wondering how words and themes are reshaped as they tumble through history, picking up influences from various folk traditions, idiosyncratic pop forms and diverse quasi-religious expressions. Most of all though, Kingdom Molongi manage to highlight the enduring relationship between the voice and the spirit, and the transformative power of choral music.