MUSIC
5204 products



We are delighted to be able to bring you these gorgeous field recordings from the Sumedang Province of West Java which, over their 50 minutes, present two distinct sides of Sundanese musical and devotional culture.
Although West Java is a Muslim country, these recordings highlight currents of pre-Islamic animist beliefs and practices that continue to flourish in the small towns and villages of the highlands of West Java. The recordings showcase two forms of trance music that are essential to the spiritual life of the Sundanese people in the highland regions.
Tarawangsa trance music is a traditional ceremonial genre known for its deep spiritual and hypnotic qualities. This music is made using only two instruments, the tarawangsa, a two-stringed fiddle, accompanied by the jentreng, a seven-stringed zither, creating a unique blend of resonant, droning sounds. Historically, tarawangsa music has been performed as part of sacred rituals and agricultural celebrations to honor local deities and ancestors, particularly associated with the Sunda culture. The minimalist, repetitive melodies gradually build, guiding participants and listeners into a meditative, trance-like state, during which dancers can be possessed by the spirits of ancestors or deities from the spirit realm, the music serving as a link between the two worlds.
In stark contrast to the calm, medititive sound of tarawangsa, we also present here two long pieces from Panca Buana Reak Group. Sundanese Reak trance music is like the punk rock of Sunda folk music, combining powerful and driving rhythms played on a number of hand drums and percussion instruments with the buzzing sound of the tarompet, a double reed wind instrument often amplified through whatever mobile speaker system might be at hand. Sometimes the group will play gamelan gongs, as heard on the first piece on the album, although this remains a music that is popular mainly with the working class youth of the rural villages, many of whom will also be fans of Indonesia's burgeoning metal and punk scenes. Reak performances are often wild, anarchic events that feature masked dancers, costumes, public trancing and spirit possession.
These recordings were made by Xenia At during her travels through West Java earlier this year. The tarawangsa recordings were made in a home in the village of Rancakalong on the evening of 17th January 2024, while Panca Buana Reak Group were recorded during rehersals in the village of Cinunuk on 19th and 20th January 2024.
<iframe style="border: 0; width: 350px; height: 307px;" src="https://bandcamp.com/EmbeddedPlayer/album=3330427737/size=large/bgcol=ffffff/linkcol=333333/artwork=none/transparent=true/" seamless><a href="https://hivemindrecords.bandcamp.com/album/in-the-heart-of-sumedang-field-recordings-from-west-java">In the Heart of Sumedang: Field Recordings from West Java by Hive Mind Records</a></iframe>










ぜひお聞きください。





















I stayed at memu earth lab, based in Memu (mem, Taiki Town), located in the southern part of Tokachi, eastern Hokkaido, for a total of five weeks during the winter and spring of 2021 and 2022, and recorded the sounds I encountered at various locations around the area.
Loading the recording equipment into the car, I would drive on the vast land while thinking, “Where should I go today?”
There are forests and rivers all around, and lakes and marshes dotting the coast. Away from the town centre, one rarely sees passing cars or people. On the other hand, wild foxes, red-crowned cranes, and squirrels can be seen from time to time, and the snow reveals a smattering of animal tracks.
I’d park the car at a suitable spot, carry our bags of equipment, and keep walking until I found a point that looked interesting or contained the atmosphere of something I could record. The various sounds that I encountered in this way are recorded in this work. In addition, we talked to the people who live in the area because I was interested in how and what kind of sounds they heard in their daily lives.
When I stepped out of the bungalow where we were staying on a snowy morning,
I shivered with such silence that I thought my ears were clogged. Even in places where it seemed like one can only hear the sounds of “nature” with their own ears, the microphones captured a variety of sounds associated with human activity. For example, there are the sounds of large trucks driving on national highways, hunters shooting their prey in the mountains, airplanes passing overhead, the sound of the outdoor units of neighbouring residences, and of course, the sounds I myself make subconsciously. Still, a place where there is little background noise and small sounds can be heard clearly is worthwhile in itself. This is just such a place.
Considering both the ambient sounds I encountered in Memu, and the voices of people, without distinguishing them, I try to perceive the two things as the voice of this land. By attentively listening to the voice of the land, recording it, and listening deeply to the recorded sounds, what kind of world will emerge? The word ‘Memu’ (mem, in Ainu sound) apparently means ‘a place where springs wells up and fish gathers’ in the Ainu language. It is my hope that these sounds will intertwine with the memories and physical experiences of each listener and nurture their imagination towards the world like spring water.






