MUSIC

Pax Nicholas is one of the last living veterans of Fela Kuti’s Africa 70 — the ensemble that defined Afrobeat as a global force. Born in Accra, Ghana, he joined Africa 70 as conga player and backing vocalist in 1971, appearing on landmark recordings including Lady Shakara. Living through the violent raids on Fela’s Kalakuta Republic and nine months of imprisonment under Nigeria’s military dictatorship, he experienced firsthand the dangerous power of music as resistance. In 1978, he left Africa 70 at the Berlin Jazz Festival alongside drummer Tony Allen, and settled in Germany, where he built a remarkable second chapter — leading the twelve-piece Afrobeat ensemble Ridimtaksi, collaborating with Finnish jazz maverick Jimi Tenor, and reuniting with the African diaspora in Berlin for Ebo Taylor’s celebrated 2012 album Appia Kwa Bridge released on Strut Records, alongside Tony Allen and Africa 70 guitarist Oghene Kologbo, recorded at Berlin’s analogue Lovelite Studios. In 2009, Daptone Records reissued his 1973 cult classic Na Teef Know De Road of Teef, earning him long-overdue global recognition. Now signed to Paris-based Afrobeat imprint Comet Records, Pax Nicholas returns with his new single “Mind Your Business” — a heavyweight dancefloor Afrobeat cut built on thundering brass, interlocking percussion and a razor-sharp guitar riff. The release features an exclusive remix by Gabriel Belabbas, producer, DJ and co-founder of Parisian label Positive Future, who recasts Mind Your Business in deep, minimal territory — a sparse, tension-laced groove that channels the hypnotic darkness of Moodyman and Ricardo Villalobos. Stripping the arrangement back to its percussive skeleton, he lets the Afrobeat elements — brass, rhythm, heat — surface and recede like smoke, leaving just enough space for the tension to build and the dancefloor to fall. Slow-burning and devastating on a proper soundsystem.

Dur-Dur Band Volume 3 and 4Funk, disco and Somali soul from 1980s MogadishuIn the 1980s, Mogadishu was home to one of East Africa's most vibrant music scenes. Nightclubs, hotels and theatres filled with the sound of ambitious young musicians blending Somali melodies with funk, disco, reggae, soul and jazz. At the centre of that movement was Dur-Dur Band - a group whose recordings would later travel far beyond Somalia's borders and find new audiences decades after they were made.Drummer Adan Handal, alongside childhood friend Isse Dahir Qassim, brought some of Mogadishu's finest young talents together to explore new directions in Somali popular music. That idea gave birth to Dur-Dur Band. Drawing inspiration from Somali traditions as well as international influences, Dur-Dur created music that was both deeply local and remarkably modern.Their early cassette releases - Volumes 1 and 2 - quickly spread across Somalia. But it was with Volumes 3 and 4 that the band reached it's creative peak. Recorded under difficult circumstances, these albums captured a group pushing against every limitation: experimenting with rhythms, arrangements and studio techniques while facing personal losses and a country moving toward crisis.Volume 4 became one of Dur-Dur's most adventurous recordings - combining electronic percussion, unusual drum textures and reggae-inspired grooves with the unmistakable spirit of Somali music.Today, Dur-Dur Band's music has travelled further than anyone could have imagined - from Somalia's dance halls to listeners around the world. Their recordings are more than a document of a vanished era; they are proof of a musical creativity that survived war, displacement and decades of silence.For Adan Handal, the only musician to appear on every Dur-Dur recording, the story of the band is ultimately the story of a sound that refused to disappear.

Ghana x Norway in a deep, rumbling, heartical Afro-beat-dub clash for the ages, tightening binds developed over the course of 12”s and an LP since ’24. Big one FFO classic steppas, Afrobeat, Sotofett’s inimitable magick... Seeded in Sotofett’s mixing/engineering on ‘Dr. Afrodub’ by Ghanaian artist Ekowmania, ‘Dub Souljah’ enriches their bonds on a big, stepping disco-dub and versions of material relating to the album. The multifaceted, Norwegian anomaly simmers ‘Dubsouljah on the good foot with burning roots brass and nyabinhgi’s like some Wareika Hill Sound Special, and take it deep into the echo chamber with spangled spring verb and disembodied voices in the Ultra Dub. The ‘Afrolistic Rock&Roll’ salutes Tony Allen’s precise, pugilist kit work on a tuff Afrobeat dub workout whipped with wicked digital delays, and ‘Kuusikasi Funk (DJ Sotofett Ex10 Dub)’ smears the flutes and brass on a slippery big band Afrobeat bustle primed for summer ’26 festivals.

For years, Takuro Okada has carried a quiet question: how can a Japanese musician honor the music of African Americans without simply borrowing it? That search shapes his new album Konoma, a work guided by the idea of “Afro Mingei.” The Tokyo guitarist, producer, and bandleader has lived inside this tension since childhood, drawn to blues, jazz, and funk records that nourished him, yet hesitant in the face of the histories they hold. The concept of Afro Mingei, which Okada first encountered in an exhibition by artist Theaster Gates, gave him a way forward. Gates connected Black aesthetics with Japanese folk craft, both rooted in resistance — “Black is Beautiful” defying racism, the Mingei movement preserving everyday beauty against industrial erasure. That kinship became the compass for Konoma, a record attuned to echoes across cultures and time.

Konoma holds six originals and two covers, all shaped by this dialogue. The elegantly unhurried “Portrait of Yanagi” drifts like a standard half-remembered from another era, while the brief but potent “Galaxy” gestures toward Sun Ra’s late 1970s electric organ experiments, the fractured propulsion of Flying Lotus’s early beat tapes, and the shadowy atmospheres of trip-hop. Okada’s choice of covers sharpens the conversation: Jan Garbarek’s “Nefertite” shimmers with the cool austerity of 1970s ECM, reframing Europe’s own search for identity inside jazz, while Hiromasa Suzuki’s “Love” channels the electric vibrancy of 1970s Japanese fusion, when musicians fused psychedelia, funk, and folk into a distinctly local dialect. Together, they anchor Konoma in a lineage of artists who bent borrowed forms toward something new.

Okada’s life has been shaped by such crossings. He grew up in Fussa, where the Yokota U.S. Air Force base loomed large, learning guitar in rowdy clubs for American servicemen while teaching himself recording at home. That hybrid education led to collaborations with Haruomi Hosono, Nels Cline, Sam Gendel, James Blackshaw, and Carlos Niño, and to a body of work spanning film soundtracks, collaborative projects, and exploratory solo albums. Earlier this year, Temporal Drift released The Near End, The Dark Night, The County Line, which features selections from Okada’s expansive archive of recorded material, cementing his reputation as one of Japan’s most adventurous contemporary musicians. With Konoma, co-released by ISC Hi-Fi Selects and Temporal Drift, Okada delivers his most personal and expansive statement yet: a meditation on connection, influence, and the beauty that survives across cultures.

- Words by Randall Roberts

1971 REVOLUTIONARY SPIRITUAL AFRO JAZZ FROM EXILE Matsuli Music presents soul, spirituality and avant-garde jazz from South African political exile Ndikho Xaba. Its rarity has until now served to obscure both its beauty and its historical significance. Making profound links between the struggle against apartheid and the Black Power movement in the USA Ndikho Xaba and the Natives is arguably the most complete and complex South African jazz LP recorded in the USA. It stands out as a critical document in the history of transatlantic black solidarity and in the jazz culture of South African exiles. This reissue from Matsuli Music brings this collectors’ treasure back into print for the first time since 1971. Ndikho Xaba and the Natives opens a fluid channel of sonic energy that courses between two liberation struggles and two jazz traditions, making them one. It is a critical statement in the history of transatlantic black solidarity, unifying voices stretching from San Francisco to Johannesburg. There is no other recording or group in which the new jazz spirituality of the late 1960s is so fully blent with an African jazz tradition. The limited edition vinyl edition is presented with re-mastered sound in a gatefold sleeve containing unseen photographs and concert bills from Ndikho Xaba’s personal archive together with a personal recollection from Plunky Branch and extensive sleeve-notes written by Francis Gooding. The CD version reproduces this new content in a 24 page booklet as well including two additional tracks taken from a hard to find single released by Ndikho Xaba’s band African Echoes.

A historic meeting point between Ethio-jazz and ambient jazz. Born out of Bristol’s Bloom collective, the eight-piece Afro-jazz band Tezeta sees their 2016 debut album Seventh Place finally issued on vinyl via KLANG TONE RECORDS. Exotic Fender Rhodes lines recalling Hailu Mergia, the psychedelic shimmer of vibraphone and marimba, fiercely jazzy saxophone, and the driving force of contemporary Afrobeat converge into a sound that is both refined and full of fire. The 6/8 rhythms radiate the spirit of Ethio-jazz, while the group’s modern sense of crossover resonates with European ensembles such as Debre Damo Dining Orchestra and Langendorf United. A meditative Afro-jazz gem, and one to recommend also to fans of ambient jazz.

Khadim is a stunning reconfiguration of the Ndagga Rhythm Force sound. The instrumentation is radically pared down. The guitar is gone; the concatenation of sabars; the drum-kit. Each of the four tracks hones in on just one or two drummers; otherwise the sole recorded element is the singing; everything else is programmed. Synths are dialogically locked into the drumming. Tellingly, Ernestus has reached for his beloved Prophet-5, a signature go-to since Basic Channel days, thirty years ago. Texturally, the sound is more dubwise; prickling with effects. There is a new spaciousness, announced at the start by the ambient sounds of Dakar street-life. At the microphone, Mbene Diatta Seck revels in this new openness: mbalax diva, she feelingly turns each of the four songs into a discrete dramatic episode, using different sets of rhetorical techniques. The music throughout is taut, grooving, complex, like before; but more volatile, intuitive and reaching, with turbulent emotional and spiritual expressivity.

Not that Khadim represents any kind of break. Its transformativeness is rooted in the hundreds upon hundreds of hours the Rhythm Force has played together. Nearly a decade has passed since Yermande, the unit’s previous album. Every year throughout that period — barring lockdowns — the group has toured extensively, in Europe, the US, and Japan. With improvisation at the core of its music-making, each performance has been evolutionary, as it turns out heading towards Khadim. “I didn’t want to simply continue with the same formula, says Ernestus. “I preferred to wait for a new approach. Playing live so many times, I wanted to capture some of the energy and freedom of those performances.” Though several members of the touring ensemble sit out this recording — sabar drummers, kit-drummer, synth-player — their presence abides in the structure and swing of the music here.

Lamp Fall is a homage to Cheikh Ibra Fall, founder of the Baye Fall spiritual community. The mosque in the city of Touba is known as Lamp Fall, because the main tower resembles a lantern. Soy duggu Touba, moom guey séen / When you enter Touba, he is the one who greets you. After a swift, incantatory start Mbene sings with reflective seriousness. Her voice swirls with reverb, over a tight, funky, propulsive interplay between synth and drums, threaded with one- two jabs of bass. Cheikh Ibra Fall mi may way, mo diayndiou ré, la mu jëndé ko taalibe… Cheikh Ibra Fall amo morome, aboridial / Cheikh Ibra Fall shows the way forward, he gives us strength, he gathers his disciples… Overflowing with grace, Cheikh Ibra Fall has no equal.

Interwoven with Wolof proverbs, Dieuw Bakhul is a recriminatory song about treachery, lies, and back-biting. Over moody, roiling synths and ominous, lean bass, Mbene throws out fluttering scraps of vocal, as if re-running old conversations in her head. The music shadows her despair to the verge of breakdown, at one moment seemingly so lost in thought and memories, that it threatens to disintegrate. Bayilene di wor seen xarit ak seen an da ndo… Dieuw bakhul, dieuw ñaw na / Stop judging your friends and companions… A lie is no good, a lie is ugly.

Khadim is a show-stopper; currently the centrepiece of Ndagga Rhythm Force live performances. The song is dedicated to Cheikh Ahmadou Bamba, aka Khadim, founder of the Mouride Sufi order. Serigne Bamba mi may wayeu / Serigne Bamba is the one who makes me sing. The verses name-check revered members of his family and brotherhood, like Sokhna Diarra, Mame Thierno, and Serigne Bara. Though Islam has been practised in Senegal for a millennium, it wasn’t until the start of the twentieth century that it began to thoroughly permeate ordinary Senegalese society, hand-in-hand with anti-colonialism. The verses here recall Bamba’s banishment by the French to Gabon, and later to Mauritania, in those foundational times. During exile, his captors once introduced a lion to his cell: gaïnde gua waf, dieba lu ci Cheikhoul Khadim / the lion doesn’t budge, it gives itself over to Cheikh Khadim. Deep, surging bass, steady kick-drum, and simple, reverbed chords on the off-beat lend the feel and impetus of steppers reggae. A reed plays snatches of a traditional Baye Fall melody; the dazzling polyrhythmic drumming is by Serigne Mamoune Seck. Mbene compellingly blends percussive vocalese, narrative suspense, exultant praise, introspection, and grievance.

Nimzat is a devotional tribute to Cheikh Sadbou, a contemporary of Bamba, buried in a mausoleum in Nizmat, in southern Mauritania. Way nala, kagne nala… souma danana fata dale / I call upon you and wonder about you… If I am overwhelmed, come to my aid. The town holds special significance for Khadr Sufism. An annual pilgrimage there is conducted to this day. The rhythm is buoyantly funky; the mood is sombre, reined-in, foreboding. Punctuated by peals of thunder, Mbene sings with restrained, intense reverence; huskily confidential, steadfast. Nanu dem ba Nimzat, dé ba sali khina / Let us go to Nimzat, to seal our devotion.

In November 2022 world-renowned kora player Ballaké Sissoko and acclaimed guitarist Derek Gripper spend just three hours recording a wordless album together. The kora and guitar in the hands of masters - a session where New Ancient Strings meets One Night On Earth. “Musically we tested each other,” says Sissoko, explaining that the most magical aspect of their initial encounter was the spontaneity of the whole thing. “We have the mastery of our instruments, the technique and a good ear. Derek is very curious, that’s very important.” “He’s just such a good listener,” says Gripper about Sissoko. “It’s not what he plays, it’s how he plays it. He’s an amazing interpreter, the prime master of timbre.” “It’s a remarkable album,” says Lucy Duran, professor of Music at SOAS. “It’s the furthest away that Ballaké has gone from his own idiom and it’s brilliant – not world music, it’s in a totally different realm, entering new territory”

 

Olvido Records is proud to present African Steel, a follow-up to 2019’s African country-western compilation Bulwayo Blue Yodel. Here we have a compendium of beautiful songs highlighting the early years of the slide guitar in southern, central and eastern Africa. Featuring traditional and popular regional styles adapting the acoustic lap-steel guitar, African Steel reveals intriguing influences from southern American country and blues, Argentinian and European tango, and back to the Hawaiian origins of the instrument, long before the shimmering electric slide guitar of Docteur Nico, and the pedal steel mastery of Demola Adepoju of King Sunny Ade's African Beats. Ranging from up-tempo dance numbers, to plaintive bottleneck-blues style ballads, to a Ugandan string-band cover of a Jimmie Rodgers classic, each song presented here is a unique glimpse into the early years of the slide guitar’s incorporation into various African musical cultures. These fourteen songs have been carefully restored from rare shellac and lacquer discs to honor and celebrate a previously under-represented chapter in global music history, and includes a booklet with contextual notes and translated lyrics.

From Asmara, Eritrea(formerly Ethiopia) Tewolde Redda revolutionized the sounds of traditional Eritrean music by amplifying his kirar, playing his Eko electric guitar, and recording six singles in the first part of the 1970’s. Including the first Eritrean songs to use a horn section, traditional songs reworked into his new sound, and originals influenced by radio broadcasts from the United States military base in Asmara, Kagnew Station, these ten songs originally released on the Philips, Amha, and Yared labels show off his talents with stringed instruments, a talented back up band, and often the hand clapped beat shifting into double time near the song’s end. Tewolde’s thick, deep voice sings songs of love over somber and joyous tunes. Comes in a “tip-on” sleeve with extensive liner notes, lyrical translations, and unpublished photos. A co-release with Mitmitta Musika of Addis Abeba, Ethiopia. Second pressing coming around March, 2022.

Each cassette in this trilogy is based off over a decade of audio-spiritual research on three beings who have created highly spiritual musical compositions, and who have transitioned off this planet in the physical: Pharoah Sanders, Alice Coltrane (Swamini Turiyasangitananda), and Sun Ra. You will hear two ensembles - Roman Norfleet & Be Present Art Group as well as The Cosmic Tones Research Trio - play interpretations, responses, and hypotheses pertaining to the research on the music and message of those beings. Each cassette is simultaneously in tribute and is also a sonic dissertation. These cassettes are intended as future research on how the music of these beings affected the playing, the witnesses, and the hearers at the time of performance.

The first cassette "Something’s Happening: The Transitioning of a Pharoah" centers the beingness and music of Pharaoh Sanders. This recording took place on the day of his transition (9-24-22) at The Lumber Room in Portland, Oregon and features the ensemble Roman Norfleet & Be Present Art Group. The news of Pharaoh’s transition stunned the whole planet. The ensemble had different compositions prepared for this day originally, but immediately made new sonic arrangements in response, prayer, grief, and gratitude. Norfleet had a formative encounter with Sanders around 2013 while working as a computer salesman and learned about the music of Sanders directly from him. They spent hours in conversation on technology and music, which included talks about Sun Ra.

The second cassette is titled "Explorations of Turiya Loka" and was recorded at Leach Botanical Garden in Portland, Oregon (9-24-23). "Turiya" is a spiritual, blissful state and "Loka" means planet - according to Vedic spiritual systems. Turiya Loka is a spiritual, blissful planet. This cassette holds a recorded ceremony by Roman Norfleet & Be Present Art Group honoring the music and spiritual teachings of Swamini Turiyasangitananda (also known as Alice Coltrane) and explores what Turiya Loka may sound like. Turiya Loka is a home for Swamini Turiyasangitananda based on her song “Om Supreme” on the album Eternity. Since 2017, Norfleet has been studying and fellowshipping with the students of Swamini Turiyasangitananda who are based in California and still run the Vedantic Center organization. The organization continues to hold classes and ceremony. In this recording, listeners will get a chance to hear spiritual insight from Radha Botofasina, who is a student of Swamini Turiyasangitananda and lived on the ashram the spiritual teacher founded in Agoura Hills, California.

The final cassette consists of music from The Cosmic Tones Research Trio composed of Harlan Silverman, Kennedy Verrett, and Norfleet. It was recorded in community at Mississippi Records in Portland, Oregon (12-3-23). The ensemble's name gives a nod to Sun Ra’s "Cosmic Tones For Mental Therapy" album title and was formed for extensive research purposes pertaining to universal and cosmic tones - how they affect human mental wellness and overall interspecies wellbeing. Sun Ra’s "Cosmic Tones For Mental Therapy" is a great example and research tool for audio wellness. The evening of this concert was the trio’s first mental wellness event which had tremendous positive effects on the beings and buildings present and surrounding.

This first volume of a two-volume series presents a selection of the best of early Syliphone recordings. The songs demonstrate not only the essence of Guinea’s authenticité policy and of its subsequent Cultural Revolution, but of a confluence of musical styles from Cuba, jazz, highlife and the diverse influences of Guinea’s cultural groups.

(2LP, High quality records in gatefold sleeve with extended liner and song notes) This is the second of a two-volume release which presents a selection of the best songs from Guinea's Syliphone recording label. This volume focuses on recordings from the 1970s, when Guinea’s authenticité policy had transformed the nation's music through a network of over 30 orchestras, each representing their local region, and each presenting Guinean musical traditions alongside the influences of Cuban music, jazz and funk.

First issue of this previously unreleased Oriental psych monster from the organ king of Casablanca, combining traditional rhythms with spaced out modern sounds. Second part of Abdou El Omari's Nuits-trilogy. This albums contains heavenly compositions for The Moroccon diva Naima Samih and some moody instrumentals in a similar vein to the previous album.

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. On their 1982 album, Diabaté enshrines himself within the pantheon of mythical West African guitarists, hypnotically picking through eight vivid compositions on his path to godhead status.

Phil Ranelin and Wendell Harrison JID016 is the sixteenth installation in the Jazz Is Dead catalog. This album features seven original songs by Adrian Younge and Ali Shaheed Muhammad, alongside Detroit jazz rebels Phil Ranelin and Wendell Harrison. The legendary horn players who founded the independent label Tribe Records in the ‘70s. Phil Ranelin and Wendell Harrison JID016 presents a poignant batch of new material that celebrates the lasting impact and ethos of Tribe, to create “a new dimension in cultural awareness.” All songs produced by Adrian Younge & Ali Shaheed Muhammad. Recorded and mixed by Adrian Younge at Linear Labs, the preeminent analog studio of Los Angeles, CA.

Henry Franklin JID014 is the fourteenth installation in the Jazz Is Dead catalog. This album features eight original songs by Adrian Younge, and Ali Shaheed Muhammad, alongside the guiding force behind the venerated Black Jazz record label, Henry Franklin. Henry Franklin JID014 is a masterful showcase of Franklin’s range and lasting impact; a continuation of the maestro’s impeccable legacy as a Los Angeles born upright bass player. This album was awarded an NAACP Image Spirit award for "Jazz Album of The Year” in 2023. All songs produced by Adrian Younge & Ali Shaheed Muhammad. Recorded and mixed by Adrian Younge at Linear Labs, the preeminent analog studio of Los Angeles, CA.

opo’s 666ridims (2020 - 2026), compiled by J.TRIPP, brings together tracks from his 666ridims netlabel, reflecting on the singular sound worlds of some of his solo work. Like a discovery made by neutrino sensors, opo’s tracks research the transformation of rhythm, swing, and structure, aiming for a new grid. Sketchy and raw, processing emotions and experiences, regaling stories, and asking questions, opo relates in trance verse. All tracks here breathe his focus on improvisation, experimentation, and collaboration. Some of the beats featured on 666ridims (2020 - 2026) are outlines for freestyles and songwriting ideas, a practice formed during a long-distance music conversation with illustrator, printmaker, painter, designer, and maker Billy Bigwood. Other tracks are more club-oriented, like speculative genres programmed in odd meters. Japanese Barcelona-based DJ Hanakito contributes to one track, using samples and chops sourced from her vinyl imports. Through Afroelectronic experimentation and diasporic narratives, opo encodes his soul's past and future through his music. Encoded, activated, returned. Initiate only when you receive permission from all your mental fragments. Keep transmissions in mind and dislodge and follow the command cluster's trail. Strongly influenced by sci-fi, ancestral afro musics, jazz, performance art, and food, as musical lines and shards of meaning cascade, 666ridims (2020 - 2026) is a minimalist dive into strange meters, polyrhythm, and the transcendence of ideas. Fast, slow. Exhilarating. We don’t discover physical laws; we just collaborate on them.

After the acclaimed Bar Mediterraneo, Massimo Di Lena and Lucio Aquilina return with a new album that broadens the scope of their sound even further, sailing beyond the Pillars of Hercules into a constellation of gravity-defying creative freedom. People Of The Moon is not an imagined cosmic species, but a dimension within us all. Deeply personal yet universally shared. An alternative way of thinking that lays dormant until we find the courage to untether it, helping us experience life more fully. It is that precious sphere of the soul that slips away from everyday life. A form of self-expression free from the social pressures that weigh on each, at every latitude on the planet. Under the moonlight, these songs trace anxieties and aspirations, guided by the international language of groove and rhythmic motion, articulated in Neapolitan, Arabic, English, Spanish, and Portuguese. It speaks with equal clarity through the Afro-Cuban influences of Celavì (“That’s Life”), with its circular rhythmic energy, and through the Anatolian zurna of Ma Tu Che Bbuò (“What Do You Want?” in Neapolitan), moving from highlife guitars to the mandolins that have become a Nu Genea signature. New idioms and rhythms, filtered through an Italian perspective. The first single Sciallà (“Go Away” in Neapolitan), released in the summer of 2025, already hinted at what was taking shape in the Nu Genea workshop - a radiant guide to embracing difficulty and finding relief in dance. Not so much an escape, but a form of catharsis. Looking up at the giant mirror ball orbiting above us, we catch a glimpse of our best selves reflected back, and appreciate that the People Of The Moon invoked in the title track are more familiar than we first realised. There’s a kind of resilience in these voices that isn’t loud or triumphant, but persistent and rooted in the simple act of continuing. The imagery of high-speed motion is central to Onenon (“On and On”), where British singer and multi-instrumentalist Tom Misch helps conjure a Mediterranean brit-funk reminiscent of Pino D’Angiò’s basslines. The voice in Acelera (“Speed Up” in Spanish) summons the strength to chase the moon as if it were an unattainable ideal, in this Andalusian-tinged track featuring María José Llergo, who also lends her voice to Celavì. Both tracks are among the more languorous arrangements, with flamenco palmas introducing an original fusion into the Nu Genea groove. With its driving momentum, Puleza (“Clean Up” in Neapolitan) recalls the spirit of Nuova Napoli, albeit with vintage synth textures and wild, unrestrained delays. The track’s protagonist, performed by Fabiana Martone, is another of our lunar dwellers. Yet even when it leans into forward motion, People Of The Moon doesn’t pulse at a frantic pace, moving instead through shifting states of speed, orbit, and suspension. In fact, the Levantine bossa nova Shway Shway (“Slowly, Slowly” in Arabic), sung by Celinatique, captures the orbital motion of the entire record. Not exactly slow, but measured. Rich in color, and marked by a rhythmic complexity that was also heard on the duo’s rare access to foundational afrobeat on The Tony Allen Experiments. All the while, the album remains deeply attuned to melody - a Nu Genea hallmark - as heard in the effervescent hook of Carè (“Falling” in Neapolitan). In the lunar microgravity of these ten tracks, falling and flying become interchangeable with dancing as ways of following the beat, suspended yet compelled to move. That compulsion is also invoked by Brazilian percussionist Gabriel Prado, making his vocal debut on Ondas Do Mar (“Waves Of The Sea” in Portuguese). The pull of the waves, a constant interplay of motion and return, steady as a lunar phase, is impossible to resist. One might as well lean into the blue, not to dissolve but to rebuild. “Você vai ver que dentro de nós / vai rolar”: you’ll see that something will happen within us.

The Ethio Jazz album by Mulatu Astatqé is a jewel of the modern Ethiopian music and a mythical album, since the beginning of Ethiopian music reissues. An incredibly groovy Ethiopian record, originally from 1969-1972. Amazing orchestral 'Ethio-groove' filled with US soul, jazz, sometimes Latin and the deepest Eastern rhythms, even including some great nasty and dirty fuzz guitars. A true gem of Ethiopian modern instrumental music, which illustrates perfectly this symbiosis of strong rhythms and quality arrangements of subtle yet deep Ethiopian melodies. A must for all '60s/'70s collectors! In the Ethiopian musical landscape, Mulatu Astatke is a unique musician, composer, arranger. His real contribution consists in his action for instrumental music, in a country where orchestral traditions doesn't exist. For the last 30 years, he is the leading head of the Ethiopian musical scene. First vinyl reissue and definitely one of the most important Ethiopian music albums.

Éthiopiques is back! Armenian-born composer, arranger and instructor Nerses Nalbandian was the key pioneer of modern Ethiopian music. He laid the foundations for « Swinging Addis » and for ethio-jazz. This volume revives Nalbandian’s forgotten legacy, recorded live by the Either/Orchestra & Ethiopian Guests. “Ethiopian jazzmen are the best musicians that we have seen so far in Africa. They really are promising handlers of jazz instruments.” Wilbur De Paris (1959, after a concert in Addis Ababa) አዲስ፡ዘመን። Addis zèmèn A new era. The time is the mid-1950s and early 1960s, just before "Swinging Addis" bloomed – or rather boomed – onto the scene. Brass instruments are still dominant, but the advent of the electric guitar, and the very first electronic organs, are just around the corner. Rock’n'Roll, R’n’B, Soul and the Twist have not yet barged their way in. Addis Ababa is steeped in the big band atmosphere of the post-war era, with Glenn Miller's In the Mood as its world-wide theme song, neck and neck with the Latin craze that was in vogue at the same period. Life has become enjoyable once again, with the return of peace after the terrible Italian Fascist invasion of Ethiopia (1935-1941). The redeployment of modern music is part and parcel of the postwar reconstruction. Addis zèmèn – a new era – is the watchword of the postwar period, just as it was all across war-torn Europe. The generation who were the young parents of baby boomers were the first to enjoy this musical renaissance, before the baby boomers themselves took over and forever super-charged the soundtrack of the final days of imperial reign. Music is Ethiopia's most popular art form, and very often serves as the best barometer for the upsurge of energy that is critical for reconstruction. Whether it be jazz in Saint-Germain-des-Prés or the zazous who revolutionised both jazz and French chanson after the Libération, be it Madrid's post-Franco Movida, or Dada, the Surrealists and les années folles that followed World War I, the periods just after mourning and hardship always give rise to brighter and more tuneful tomorrows. Addis Ababa, as the country's capital, and the epicentre of change, was no exception to this vital rule. Two generations of Nalbandian musicians Nersès Nalbandian belonged to a family of Armenian exiles, who had moved to Ethiopia in the mid-1920s. The uncle Kevork arrived along with the fabled "Arba Lidjotch", the "40 Kids", young Armenian orphans and musicians that the Ras Tafari had recruited when he visited Jerusalem in 1924, intending to turn their brass band into the official imperial band. If Kevork Nalbandian was the one who first opened the way of modernism, pushing innovation so far as to invent musical theatre, it was his nephew Nersès who would go on to become, from the 1940s and until his death in 1977, a pivotal figure of modern Ethiopian music and of the heights it. Going all the way back to the 1950s. Nothing less. And it is Nersès who is largely to thank for the brassy colours that so greatly contributed to the international renown of Ethiopian groove. While the younger generations today venture timidly into the genealogy of their country's modern music, often losing their way amidst a distinctly xenophobic historiographical complacency, many survivors of the imperial period are still around to bear witness and pay tribute to the essential role that "Moussié Nersès" played in the rise of Abyssinia's musical modernity. Given the year of his birth (15 March 1915), no one knows for sure if Nersès Nalbandian was born in Aintab, today Gaziantep (Turkiye/former Ottoman Empire) or on the other side of the border in Alep, Syria... What is certain is that his family, like the entire Armenian community, was amongst the victims of the genocide perpetrated by the Turks. Alep, the place of safety – today in ruins. Before Nersès then, there was uncle Kevork (1887-1963). For a quarter of a century, he was a whirlwind of activity in music teaching and theatrical innovation. Guèbrè Mariam le Gondaré (የጎንደሬ ገብረ ማርያም አጥቶ ማግኘት, 1926 EC=1934) is his most famous creation. This play included "ten Ethiopian songs" — a totally innovative approach. According to his autobiographical notes, preserved by the Nalbandian family, Kevork indicates that he composed some 50 such pieces over the course of his career. This shows just how much he understood, very early on, the critical importance of song as Ethiopia's crowning artistic form. Indeed, for Ethiopian listeners, the most important thing is the lyrics, with all their multifarious mischief, far more than a strong melody, sophisticated arrangements or even an exceptional voice. (This is also why Ethiopians by and large, and beginning with the artists and producers themselves, believed for a long time — and wrongly — that their music could not possibly be exported, and could never win over audiences abroad, who did not speak the country's languages). Last but not least, one of Kevork's major contributions remains composing Ethiopia's first national anthem – with lyrics by Yoftahé Negussié. Nersès Nalbandian moved to Ethiopia at the end of the 1930s, at the behest of his ground-breaking uncle. Proficient in many instruments (pretty much everything but the drums), conductor, choir director, composer, arranger, adapter, creator, piano tuner, purveyor of rented pianos,... he was above all an energetic and influential teacher. From 1946 onwards, thanks to Kevork's connexion, Nersès was appointed musical director of the Addis Ababa Municipality Band. In just a few years, Nersès transformed it into the first truly modern ensemble, thanks to the quality of his teaching, his choice of repertoire, and the sophistication of his arrangements. It was this group that would go on to become the orchestra of the Haile Selassie Theatre shortly after its inauguration in 1955, which was a major celebration of the Emperor's jubilee, marking the 25th anniversary of his on-again-off-again reign. At some point or other in his long career, Nersès Nalbandian had a hand in the creation of just about every institutional band (Municipality Band, Police Orchestra, Imperial Bodyguard Band, Army Band, Yared Music School…), but it was with the Haile Selassie Theatre – today the National Theatre – that his abilities were most on display, up until his death in 1977. To this must be added the development of choral singing in Ethiopia, hitherto unknown, and a sort of secret garden dedicated to the memory of Armenian sacred music, and brought together in two thick, unpublished volumes. Shortly before his death (November 13, 1977), he was appointed to lead the impressive Ethiopian delegation at Festac in Lagos, Nigeria (January-February 1977). His status as a stateless foreigner regularly excluded him from the most senior positions, in spite of the respect he commanded (and commands to this day) from the musicians of his era. Naturally gifted and largely self-taught, Nerses was tirelessly curious about new musical developments, drawing inspiration from the very first imported records, and especially from listening intensely to the musical programmes broadcast over short-wave radio – BBC First. A prolific composer and arranger, he was constantly mindful of formalising and integrating Ethiopian parameters (specific “musical modes”, pentatonic scale, and the dominance of ternary rhythms) into his “modernisation” of the musical culture, rather than trying to over-westernise it. It even seems very probable that Moussié Nerses made a decisive contribution to the development of tighter music-teaching methods, in order to revitalise musical education during this period of prodigious cultural ferment. Flying in the face of all the historiographical and musicological evidence, it is taken as sacrosanct dogma that the four musical modes or chords officially recognised today, the qǝñǝt or qiñit (ቅኝት), are every bit as millennial as Ethiopia itself. It would appear however that some streamlining of these chords actually took place in around 1960. It was only from this time onward that music teaching was structured around these four fundamental musical modes and chords: Ambassel, Bati, Tezeta and Antchi Hoyé. A historical and musical “details” that is, apparently, difficult to swallow, especially if that should honour a foreigner. Modern Ethiopian music has Nersès to thank for many of its standards and, to this day, it is not unusual for the National Radio to broadcast thunderous oldies that bear unmistakable traces of his outrageously groovy touch. Honor and disgrace (A tale of three anthems) The life of an immigrant, not to mention a stateless person, in Ethiopia, is anything but a bed of roses. Beyond the remarkable successes, the immigrant – the fèrendj — has to contend with many humiliations, given how insular, and even passionately xenophobic, Ethiopia's national mindset is. Two-faced finesse, complication elevated to a fine art, the ambiguity of double-entendres, all sorts of petty compromises, bank-shots worthy of karambola billiards, the tyranny of appearances, elegant evasiveness, jovial jesuitry, forced modesty..., Ethiopian Byzantinism can certainly give rise to some strange tragicomedies. The Nalbandians, the uncle and the nephew, are associated with three anthems: two national and one continental – Africa Africa, the official anthem of the Organisation of African Unity. The first Ethiopian national anthem was composed by Kevork Nalbandian, at the request of the Ras Tafari as early as 1925. After the young regent had had the quality of the composition affirmed by the Royal College of Music in London, this anthem “was played for the first time at the coronation of H.M. the King Taffari, at the Sellassié Church (Church of the Trinity), on October 7, 1928”. From then on it accompanied the country's official ceremonies for half a century, until the revolution that overthrew Haile Selassie in 1974. When the revolution came, the new "Red Negus" soon ordered up a new anthem, to mark the change of era and of regime. According to the historic saxophonist and clarinettist Mèrawi Setot, sixty-some proposals were submitted as sealed bids. Fatalitas fatalitatis! It was Nersès Nalbandian, in partnership with Tsegaye Guèbrè-Medhen for the lyrics, who was selected by the jury. This met a flat refusal by the dictator Menguistu Haylè-Maryam, who was resolutely hostile to the idea of patriotic lyricism depending once again upon a foreigner and who, to make matters worse, was yet another Nalbandian… The runner-up that was finally selected proved to be literally unplayable, and its composer, who was also the director of the national school of music (the Yaréd School), had the cheek to ask Nerses Nalbandian to kindly straighten out his utterly unplayable score. Although generally not a stickler about being credited, Nerses required that this request be put in writing before he carried it out. Still more shameful, if possible, was the tragicomedy that was played out in the wings during the opening ceremony of the OAU, the Organisation of African Unity. A continental anthem had been commissioned from Nerses Nalbandian. Africa Africa. Lyrics by Ayaléw Desta. For the inaugural ceremony (May 25, 1963), the Ethiopian authorities did not feel that they could decently put a white conductor up on stage, displaying him in front of an audience of newly decolonised African dignitaries. Nerses was relegated to the wings, conducting the orchestra in profile within sight only of the visible conductor, who was surely hard put to reflect the charisma of the rightful conductor. A missed opportunity for the new Africa. How many other humiliations?... The account of Nerses's son Vartkes Nalbandian is required reading to fully measure the pain of exile in a beloved and lovingly adopted country. Highway robbery The hyperactive Nerses Nalbandian only recorded three songs on vinyl: Tebèb nèw tèqami, Adèrètch Arada and Qèlèméwa (Philips Ethiopia PH 088181 [1967] and PH 108 [1971]). This is surely a question of generation — and of temperament. The musician was already well into his fifties when the brief heyday of Ethiopian vinyl (1969-1977) got underway, entirely managed by a cohort of upstart 25-year-old boomers. The only way to listen to Nalbandian today is to rely on a few nostalgic radio programmes, or to get hold of forgotten reel-to-reel tapes and to patiently restore them. There is not even a trade in bootleg cassettes amongst Ethiopian musical history fanatics, nor are there any sound archives at the National Theatre. Unlike all the other great Ethiopian artists (who kept no documentary records of their careers), Nerses Nalbandian did leave behind extraordinary family archives, which allow us to decipher not only the whole of his personal journey, but also the triumphant march of Swinging Addis towards its peak, as immortalized in the definitive vinyls. A gold mine of first-hand information on the history of Ethiopian music. Scores, concert programmes, official and private correspondence, detailed proposals, plans and budgets, etc., along with reasoned objections, or even firm refusals... An entire book should be devoted to the life's work of this veritable founding father who championed the causes of music in Ethiopia. It must be underscored that, from 1955 until his death, Nerses Nalbandian was truly the key figure of modern Ethiopian music. Nothing less. We must see beyond the shortcuts and the glossing-over borne of a lazy journalism that insists on seeing in the Ethio-Jazz of Mulatu Astatke [Astatqé] the alpha and the omega of “Swinging Addis”. With the willing assent of its creator, this fine innovation has been turned into a hagiographic and hegemonic category intended to gather under its wing not only the disputed masterpieces of its self-proclaimed godfather, but all manner of Ethiopian pop music, from Tlahoun Gèssèssè to Mahmoud Ahmed by way of Alèmayèhu Eshèté or Gétatchèw Mèkurya... Let us remember that Mulatu only returned to Ethiopia at the very end of the 1960s, after more than ten years of studious exile, whereas the so-called "Swinging Addis" had actually begun in around 1960 – or even in 1955. Mulatu was 17 years old in 1960! – a student in the United Kingdom and then in the USA between 1958 and 1969… This is not to deny his role, but simply to assign him a place that is more consistent with historical reality, amidst of genuine innovation, alleged plagiarism, and oversized influence, which still casts a long shadow today. The media's appetite for forgotten old talents, saved by the bell, tends too often to discount the most stubborn of facts. Dear music lovers, let's make one last try to take a fair view of the history of modern Ethiopian music, and of the ways it has been unfairly mislabelled! Even today, it still seems just as unthinkable, in this extravagantly chauvinistic country, to simply recognise in Nerses Nalbandian the essential father figure of modern Ethiopian music. Of course there was no shortage of illustrious arrangers for the institutional bands of the 1960s (such as Haylou Wolde-Mariam, Girma Hadgu, Sahle Degago or Lemma Demissew…). But none of them, much youngers, possessed Nerses's velvet-gloved charisma, his demanding and impeccable standards, his integrity as an Ethiopianised fèrendj, his ferocious appetite for hard work, or his strictly musical authority, free from the treacherous hierarchies of the institutional bands (Imperial Bodyguard, Police, Army). For this chronic workaholic, music teaching, content programming, rigorous studies, and the creation of a modern Conservatory, were all links in the same chain of duties that were essential to the development of music in Ethiopia. It must be strongly underscored that the great historical pioneer of this music is an Armenien emigrant, deeply Ethiopianised, Nerses Nalbandian, Nalbandian the Ethiopian. Russ Gershon and Either/Orchestra And then came Russ Gershon. With his Either/Orchestra. A musician like Russ Gershon (born in 1959), saxophonist, composer, arranger, band leader, producer in charge of the Accurate Records label, who has played with Cab Calloway, the Four Tops, Morphine, John Medeski, Matt Wilson, Josh Roseman, Miguel Zenon, Bobby Ward and Willie “Loco” Alexander (to name only a few) can't help but make a strong impression. Especially when one learns that he wrote a Harvard University thesis on Manet's Le déjeuner sur l’herbe, produced free-flowing radiophonic orgies (52 hours of Ornette Coleman, Charlie Mingus, etc.), and counts Rahsaan Roland Kirk, Sun Ra and Gil Evans among his favorite musicians. The first fèrendj maestro (after Charles Sutton of Orchestra Ethiopia) to fall under the spell of Abyssinian chords, Russ Gershon has been conducting his own big band since 1985. Captivated in 1994 by the nascent Ethiopian groove that was emerging in the West, he has been engaged ever since in exploring and deepening this discovery, which paired so naturally with his encyclopedic jazzicism, thus opening the way for a surprising number of groups with undeniably Ethio-friendly inclinations, on every continent. Two concert tours in Ethiopia (2004 and 2011) and a few albums later, these Nalbandian recordings are at long last being released. éthiopiques 20 (Either/Orchestra & Guests - Live in Addis, 2005) already spoke volumes about E/O. What better now than to turn straight to Russ Gershon's own impressions and analysis (p. xx + pdf complet sur le CD). No one has acquired a deeper musical and historical grasp of Nerses Nalbandian's innumerable musical scores, nor developed an ongoing relationship with the Nalbandian family, which possesses a veritable treasure of information. The Bostonian's curiosity, precision and scrupulous commentary constitute an indispensable exploration of the musical genesis of "Swinging Addis". This recording represents the vital modernist link that was heretofore missing in these éthiopiques. Francis Falceto English translation by Karen Lou Albrecht

Originally released in June 2009, The Ecstatic stands as a defining artistic statement from Mos Def (now known as yasiin bey) — a richly textured return to form that reaffirmed his status as one of hip-hop’s most adventurous and intellectually engaged voices. Arriving a decade after his celebrated debut Black on Both Sides, the album was widely regarded as his strongest work in years, earning near-universal praise for its lyrical breadth, eclectic production, and thematic ambition.Musically, The Ecstatic weaves a global sonic tapestry shaped by an array of forward-thinking producers including Madlib, J Dilla, Oh No, Preservation, Mr. Flash, Chad Hugo (of The Neptunes), and Georgia Anne Muldrow. The resulting soundscape is both rooted in hip-hop tradition and unbound by genre, integrating elements of jazz, soul, Middle-Eastern inflection, and experimental sample work. Tracks like “Supermagic” and “Twilite Speedball” establish a vibrant, restless energy that mirrors the album’s expansive creative scope.Lyrically, yasiin bey traverses personal, political, and philosophical terrain with characteristic incisiveness, confronting social inequality, Western imperialism, and questions of cultural identity with poetic urgency. Embracing risk and complexity rather than nostalgia, The Ecstatic remains a mature, deeply felt body of work whose ambition, depth, and enduring resonance have solidified its place as a standout entry in Mos Def’s catalog and in modern hip-hop history.

Martin Khanja (aka Lord Spike Heart) and Sam Karugu emerge from Nairobi's flourishing underground metal scene as former members of the bands Lust of a Dying Breed and Seeds of Datura. Together in 2019 they formed Duma (Darkness in Kikuyu) with Sam abandoning bass for production and guitars and Lord Spike Heart providing extreme vocals to the project. 

Recorded at Nyege Nyege Studios in Kampala over three months in mid 2019 their self-titled debut album fuses the frenetic euphoria, unrelenting physicality and rebellious attitude of hardcore punk and trash metal with bone-crunching breakcore and raw, nihilist industrial noise through a claustrophobic vortex of visceral screams. 

The savant mix of brutally adrenalized drums, caustic industrial trap, shredding grindcore inspired guitars and abrupt speed changes create a darkly atmospheric menace and is lethal on tracks like the opener "Angels and Abysses" , "Omni" or "Uganda with Sam". 

The gruelling slow techno dirges and monolithic vocals on "Pembe 666" or "Sin Nature" add a pinch of dramatic inevitability bringing a new sense of theatricality and terrifying fate awaiting into the record's progression. 

A sinister sonic aggression of feral intensity with disregard for styles, Duma promises to impact the burgeoning African metal scene moving it into totally new, boundary-challenging experimental territories. 

One of the greatest, heaviest, and most sought-after guitar records from 1970s West Africa, available on vinyl for the first time in over a decade!!! Bamako, Mali, 1973: Rail Band, the official orchestra of the Malian state railway, drops their self-titled LP. It’s a relentlessly soulful and hypnotic blend of American funk, jazz horns, and Afro-Cuban music, reflected through centuries-old Mandé tradition and blasted at top volume by some of the continent’s greatest artists. Led by legendary trumpet and saxman Tidiani Koné and held aloft by the intricate web of Djelimady Tounkara’s rumbling, reverb-soaked guitar, Rail Band’s sprawling compositions embody West African storytelling traditions while exulting in the technology and modernity of a newly independent Mali. Vocalists Salif Keita and Mory Kanté, two heroes of African music who would achieve global fame as soloists, are endlessly emotive, oscillating between silky ballads and funk screams. The band’s sound is filled out by layers of percussion, rolling guitars, and melodic horns filtered through the Caribbean. Starting in 1970, Rail Band played five nights a week, from 2 pm til the early hours, at the Buffet Hotel de la Gare. Their audience was an international array of businessmen, young partiers, and people of the Bamako night. The band was incredibly versatile, switching genres, rhythms, and styles to meet their crowd. It was a volatile mix, one that would fall apart soon after these recordings were made, with Salif Keita’s departure to start the rival Les Ambassadeurs. Though Rail Band continued in many distinguished forms, the eight songs on this album reveal one of the greatest bands to ever exist, at the height of their creative powers. On “Duga,” a composition dating back to the 13th century and passed on through oral tradition by the jelis (griots), the Rail Band replaces balafon with the interplay of Cheick Tidiane’s speaker-rattling bass and Alfred Coulibaly’s tasteful organ. “Marabayasa,” with its iconic sax intro and Mory Kanté channeling James Brown, is a deep-cut favorite of DJs around the world. Part of a long and regal lineage of Malian guitar orchestras initially tasked with translating the region’s traditional music to modern instrumentation, Rail Band morphed and reenvisioned those traditions with a style and energy that has never been matched. High-quality black or translucent blue vinyl (limited to first pressing), old school jacket faithfully reproducing the iconic “mermaid” design from the 1973 release. Licensed from Syllart Records and Djelimady Tounkara.