MUSIC

With its new project focusing on the songs of fishermen in Portugal, the FLEE platform attempts to combine in-depth anthropological research with a hybrid contemporary and artistic reflection on an important facet of Portuguese social and cultural history.

Through working songs from the 1940s, 60s and 80s recorded in the Algarve region, the project attempts to document the history of these fishermen, the nature of their hardships and often exploitative conditions, as well as their gradual encounter with important economic and political changes that affected the country in the 1970s. More than observing the fishermen directly, the project also investigates the birth of ethnomusicology in the country through the work of the French ethnomusicologist Michel Giacometti, in a period when the country gradually began to "discover itself" and its regional cultures in a reflexive way.

Long out of print, few copies spotted of this late 70's dreamy folk album...Veronique Chalot was born in Normandy in the north of France, but it was in Paris that she first became interested in traditional French folk music. In 1974 she landed in Rome where she soon earned a small, but dedicated following. England may have its Jacqui McShee (Pentangle), but France and Italy have its Veronique Chalot. For the past three decades Veronique has dedicated herself to playing, recording and researching medieval, renaissance, and early folk music from France and Italy, helping to save these musical forms from total obscurity. A l'entree du temps clair, released in 1982 on the small Italian Materiali Sonori label, was recorded while Veronique was living and researching in Italy. Although it was only her second studio album, Veronique's immense talent and sensitivity was already extremely evident. Here she sings and plays classical guitar (as well as the dulcimer and the hurdy-gurdy), backed by five Italian musicians playing a number of traditional instruments, including bouzouki, bagpipes, crumhorn, bendhir and bodhran, making this album of early French traditional music an enjoyable discovery even nearly three decades after its release.

First volume of solo piano compositions by Emahoy Tsege Mariam Gebru, finally back in print. Born to an aristocratic family in Addis Ababa in December of 1923, Emahoy spent much of her youth and young adulthood studying classical music in Europe. She returned to Ethiopia in the 40s, where the war interrupted her musical studies. In 1948 during a church service in Ethiopia, she found her faith and began years of religious training. Throughout her physical and spiritual journeys, Emahoy continued to compose for the piano. She first released this album in Germany 1963 as small private press record. The tracks reflect her own travels, seamlessly moving between Western classical and traditional Ethiopian modes, evoking Erik Satie, the orthodox liturgy, and meditative Christian music all at once. Her work is like no one else in the world, lyrical, hypnotic, full of spiritual warmth and a direct connection to the divine. Emahoy is now 98 years old and still lives in Jerusalem. She continues to play, and the funds from her work go to the righteous causes to which she has dedicated her life. We are incredibly proud to present this music on vinyl again, mastered by Timothy Stollenwerk and presented in collaboration with the EMAHOY TSEGE MARIAM MUSIC PUBLISHER and Foundation. This black vinyl LP version includes a new reproduction of the original artwork, with the composer’s own notes, translated from the original German.

If you head north on 1-85 from Hillsborough, NC, and take the exit for 58 East, in fifteen minutes you'll reach Diamond Grove, a small unincorporated area in Brunswick County, Virginia on the Meherrin River. To most eyes, there's not much there—you'll have to drive to Lawrenceville for groceries or to South Hill for hardware. But hidden in this patch of Virginia piedmont are the remnants of a dairy farm established in the 1740s, its main house an old two up, two down beauty still outfitted with rope beds and all. Go there today and you'll hear distant sounds of someone working soybeans and cotton in the leased-out outbuildings, farm-use tires grinding gravel roads, frogs peeping, and chickadees singing out: chick-a-dee, chick-a-dee. But if you happened to pass through in September of 2023, you might've heard fiddle tunes ricocheting off the pines, BBS rattling-to-rest inside empties, and the sounds of Weirs recording their second LP and Dear Life Records debut: Diamond Grove.Weirs is an experimental collective grown out of central North Carolina's music scene—one that is equal parts oldtime and DIY noise. Non-hierarchical in form, past Weirs performances have included anywhere from two to twelve people. In September 2023, nine traveled up US-58 to pack into the living and dining rooms of the dairy farm main house, still in the family of band member and organizer Oliver Child-Lanning, whose relatives have been there for centuries. This Weirs lineup—neither definitive nor precious—includes Child-Lanning; Justin Morris and Libby Rodenbough (his collaborators in Sluice); Evan Morgan, Courtney Werner, and Mike DeVito of Magic Tuber Stringband; and stalwarts Andy McLeod, Alli Rogers, and Oriana Messer who played deep into those late-summer evenings. What resulted are the nine tracks of Diamond Grove, recorded with an ad hoc signal chain assembled from a greater-communitys worth of borrowed gear.The Weirs project began as tape experiments on traditional tunes Child-Lanning made under the name Pluviöse in winter 2019. This evolved into the first Weirs record, Prepare to Meet God, which was self-released in July 2020 and was a collaboration between Child-Lanning and Morris during COVID. The strange conditions of that debut—a communal tradition of live songs recorded apart in isolation—are undone by Diamond Grove, a record rooted in the unrepeatable convergence of people, place, and time. On the new record, Weirs continue their search for how best to forward, uphold, and unshackle so-called "traditional" music. They are songcatchers, gathering tunes on the verge of obscure death. Their wild, centuries-spanning repertoire plays like an avant-call-the-tune session—a kind of Real Book for a scene fluent in porch jams, Big Blood, Amps for Christ, and Jean Ritchie. Weirs catch songs whose interpretive canon still feels ajar—open enough to stand next to but never above those who've sung them before. These aren't attempts at definitive versions. The recordings on Diamond Grove feel like visitations rather than revisions. And the question Weirs asks on this record is not how to simply continue the tradition of their forebears, but how traditional music could sound today.For Weirs, the history of this tradition could be taken less from the folk revival than from musique concréte; less from pristine old master recordings than something like The Shadow Ring if theyd come from the evangelical South. One listen to "(A Still, Small Voice)" and you'll hear the power of the hymn give way to its equal: the floorboards, fire crackle, dinners made and eaten. This tension between preservation and degradation is the inner light of Diamond Grove. Take "Doxology l": the melody of "Old Hundred", a hymn from the Sacred Harp tradition, is converted to MIDI, played through iPhone speakers, and re-recorded in the September air. To some revivalists, this hymn sung with all the glory of fake auto-tuned voices might sound sacreligious. But ears attuned, say, to the hyperpop production of the last few decades will immediately understand the tense beauty of hearing digitallyartifacted shape-note singing. This same tension animates "l Want to Die Easy." Weirs' version draws from A Golden Ring of Gospel's recording, monumentalized in the Folkways collection Sharon Mountain Harmony. The melodies, words, structure are largely unchanged. But the "'pure" clarity of voice in the early recording is gone. In its place, we hear the distancing sound of the dairy farm silo where Weirs recorded their version, its natural two-second reverb replacing pristine proximity. In this way, the sound of the recording site itself becomes equal to the traditional performance.The beating heart of Diamond Grove is Weirs's take on "Lord Bateman," a tune Jean Ritchie called a "big ballad:" played when the chores were done and the night's dancing had stopped. It is an 18th-century song—as old as the Diamond Grove farm—about a captured adventurer, described by Nic Jones as embodying the spirit of an Errol Flynn film. Like many great and often a cappella renditions, this "'Lord Bateman" is voice-forward, foregrounding the gather-round-children importance of yarn spinning. What's new here is the immense drone that transubstantiates the narrative into a ceaseless body of elemental forces. It's an eye-blurring murmur of collective strings that adds to the canon of Ritchie and June Tabor as much as to Pelt's Ayahuasca or Henry Flynt's Hillbilly Tape Music.While Diamond Grove isn't explicitly about the old dairy farm where it was recorded, it can't help but resemble it. Old English ballads like "'Lord Bateman" and "'Lord Randall" spill into fields once 'granted' by the British Crown. Tragic songs like "'Edward" stagger across Tuscarora trails and postbellum cotton rows. Hymns like "'Everlasting l" and "Everlasting Il" catch a moonlight that's been falling through double-hung windows since Lord Bacon's Rebellion. And the nocturnals still trill and plows still till a music uncomposed, waiting for any and all ears to chance upon it. Diamond Grove, in these ways, is history. It is a place. It is time. It is songcatching, liveness, tape manipulation. Like the low-head dam that the word weir implies, it is a defense against the current. It is a defense of regional lexicons against mass-produced vernaculars; a defense against the belief that we can simply return to a simpler time; a defense against the idea that folk music must remain "pure"; a defense against the claim that a dream of the future latent in lost histories is irretrievably lost. Against all that, Diamond Grove defends traditional music by making it sound like the complexity of today—because it knows that such music, and all the histories caught up in it, has a role to play in the days to come.

The second LP compendium of Emahoy Tsege Mariam Gebru’s early solo piano works, recorded throughout the 1960s – finally available again. Emahoy Tsege Mariam Gebru is a true original – her compositions and unique playing style live somewhere between Erik Satie, Debussy, liturgical music of the Coptic Ethiopian Church, and Ethiopian traditional music. It is some of the most moving piano music you will ever hear!

These original compositions, performed by Emahoy Tsege Mariam Gebru herself on solo piano, were originally self-released in Germany in small editions as fundraisers for orphanages, support organizations for widows of war victims, and other philanthropic causes. We are humbled and proud to present this album in collaboration with the EMAHOY TSEGE MARIAM MUSIC PUBLISHER and Foundation, and to assist in continuing her life-long mission of using music as a vessel to care for those who have been abandoned by society, or harmed by strife.

Black vinyl LP comes in black inner-sleeves and heavy cardstock jacket with color printing and gold-foil stamping, and song notes by the composer herself. Restored and remastered by Timothy Stollenwerk.

From beloved composer Emahoy Tsege Mariam Gebru, a revelatory new album of piano pieces, unreleased or virtually inaccessible until now!

Emahoy Tsege Mariam Gebru is a true original – an Ethiopian nun whose recordings have funded orphanages back home since the early ’60s. Her compositions and unique playing style live somewhere between Erik Satie, Debussy, liturgical music of the Coptic Ethiopian Church, and Ethiopian traditional music. It is some of the most moving piano music you will ever hear.

This is the first archival release of the great composer’s recordings since the Éthiopiques series reintroduced her music to the world in 2006. Drawn from original master tapes and a nearly impossible-to-find vinyl release, Jerusalem unveils profound new facets of Emahoy Gebru’s performance and compositions.

The record picks up where the last two Mississippi releases left off, with tracks from her 1972 album Hymn of Jerusalem, of which only a handful of copies are known to exist. These include “Home of Beethoven,” “Aurora,” and a true masterpiece that stands amongst her greatest compositions, the moving “Jerusalem.” “Quand La Mer Furieuse” is the first release featuring Emahoy’s singing voice, forshadowing a vocal album planned for fall 2023. The B-Side brings us the artist’s home recordings - tracks like “Farewell Eve,” “Woigaye Don’t Cry Anymore,” and “Famine Disaster 1974” mark a bridge from liturgical work to dark and intense classical material, a new mode.

This album is released in celebration of Emahoy Gebru’s 99th birthday on December 12, 2022. Mississippi is honored to work with the Emahoy Tsege Mariam Music Publisher to continue to introduce this visionary composer to the world.

Newly remastered recordings pressed on 160gm black vinyl, heavy jacket with reproduction of 1972 artwork, song notes by the artist. 

If you head north on 1-85 from Hillsborough, NC, and take the exit for 58 East, in fifteen minutes you'll reach Diamond Grove, a small unincorporated area in Brunswick County, Virginia on the Meherrin River. To most eyes, there's not much there—you'll have to drive to Lawrenceville for groceries or to South Hill for hardware. But hidden in this patch of Virginia piedmont are the remnants of a dairy farm established in the 1740s, its main house an old two up, two down beauty still outfitted with rope beds and all. Go there today and you'll hear distant sounds of someone working soybeans and cotton in the leased-out outbuildings, farm-use tires grinding gravel roads, frogs peeping, and chickadees singing out: chick-a-dee, chick-a-dee. But if you happened to pass through in September of 2023, you might've heard fiddle tunes ricocheting off the pines, BBS rattling-to-rest inside empties, and the sounds of Weirs recording their second LP and Dear Life Records debut: Diamond Grove.Weirs is an experimental collective grown out of central North Carolina's music scene—one that is equal parts oldtime and DIY noise. Non-hierarchical in form, past Weirs performances have included anywhere from two to twelve people. In September 2023, nine traveled up US-58 to pack into the living and dining rooms of the dairy farm main house, still in the family of band member and organizer Oliver Child-Lanning, whose relatives have been there for centuries. This Weirs lineup—neither definitive nor precious—includes Child-Lanning; Justin Morris and Libby Rodenbough (his collaborators in Sluice); Evan Morgan, Courtney Werner, and Mike DeVito of Magic Tuber Stringband; and stalwarts Andy McLeod, Alli Rogers, and Oriana Messer who played deep into those late-summer evenings. What resulted are the nine tracks of Diamond Grove, recorded with an ad hoc signal chain assembled from a greater-communitys worth of borrowed gear.The Weirs project began as tape experiments on traditional tunes Child-Lanning made under the name Pluviöse in winter 2019. This evolved into the first Weirs record, Prepare to Meet God, which was self-released in July 2020 and was a collaboration between Child-Lanning and Morris during COVID. The strange conditions of that debut—a communal tradition of live songs recorded apart in isolation—are undone by Diamond Grove, a record rooted in the unrepeatable convergence of people, place, and time. On the new record, Weirs continue their search for how best to forward, uphold, and unshackle so-called "traditional" music. They are songcatchers, gathering tunes on the verge of obscure death. Their wild, centuries-spanning repertoire plays like an avant-call-the-tune session—a kind of Real Book for a scene fluent in porch jams, Big Blood, Amps for Christ, and Jean Ritchie. Weirs catch songs whose interpretive canon still feels ajar—open enough to stand next to but never above those who've sung them before. These aren't attempts at definitive versions. The recordings on Diamond Grove feel like visitations rather than revisions. And the question Weirs asks on this record is not how to simply continue the tradition of their forebears, but how traditional music could sound today.For Weirs, the history of this tradition could be taken less from the folk revival than from musique concréte; less from pristine old master recordings than something like The Shadow Ring if theyd come from the evangelical South. One listen to "(A Still, Small Voice)" and you'll hear the power of the hymn give way to its equal: the floorboards, fire crackle, dinners made and eaten. This tension between preservation and degradation is the inner light of Diamond Grove. Take "Doxology l": the melody of "Old Hundred", a hymn from the Sacred Harp tradition, is converted to MIDI, played through iPhone speakers, and re-recorded in the September air. To some revivalists, this hymn sung with all the glory of fake auto-tuned voices might sound sacreligious. But ears attuned, say, to the hyperpop production of the last few decades will immediately understand the tense beauty of hearing digitallyartifacted shape-note singing. This same tension animates "l Want to Die Easy." Weirs' version draws from A Golden Ring of Gospel's recording, monumentalized in the Folkways collection Sharon Mountain Harmony. The melodies, words, structure are largely unchanged. But the "'pure" clarity of voice in the early recording is gone. In its place, we hear the distancing sound of the dairy farm silo where Weirs recorded their version, its natural two-second reverb replacing pristine proximity. In this way, the sound of the recording site itself becomes equal to the traditional performance.The beating heart of Diamond Grove is Weirs's take on "Lord Bateman," a tune Jean Ritchie called a "big ballad:" played when the chores were done and the night's dancing had stopped. It is an 18th-century song—as old as the Diamond Grove farm—about a captured adventurer, described by Nic Jones as embodying the spirit of an Errol Flynn film. Like many great and often a cappella renditions, this "'Lord Bateman" is voice-forward, foregrounding the gather-round-children importance of yarn spinning. What's new here is the immense drone that transubstantiates the narrative into a ceaseless body of elemental forces. It's an eye-blurring murmur of collective strings that adds to the canon of Ritchie and June Tabor as much as to Pelt's Ayahuasca or Henry Flynt's Hillbilly Tape Music.While Diamond Grove isn't explicitly about the old dairy farm where it was recorded, it can't help but resemble it. Old English ballads like "'Lord Bateman" and "'Lord Randall" spill into fields once 'granted' by the British Crown. Tragic songs like "'Edward" stagger across Tuscarora trails and postbellum cotton rows. Hymns like "'Everlasting l" and "Everlasting Il" catch a moonlight that's been falling through double-hung windows since Lord Bacon's Rebellion. And the nocturnals still trill and plows still till a music uncomposed, waiting for any and all ears to chance upon it. Diamond Grove, in these ways, is history. It is a place. It is time. It is songcatching, liveness, tape manipulation. Like the low-head dam that the word weir implies, it is a defense against the current. It is a defense of regional lexicons against mass-produced vernaculars; a defense against the belief that we can simply return to a simpler time; a defense against the idea that folk music must remain "pure"; a defense against the claim that a dream of the future latent in lost histories is irretrievably lost. Against all that, Diamond Grove defends traditional music by making it sound like the complexity of today—because it knows that such music, and all the histories caught up in it, has a role to play in the days to come.

Nu-dohとHarikuyamakuを中心とするプロジェクト「ウチナースレンテン」。2作目にして最終章となる今作のテーマは”エイサー”。前作よりもさらにダンサブルな内容となっている。
A面の「くーだーかー〜スンサーミー」ではボーカルに大城琢、Saxに前作同様宮古島出身のMARINO、そしてスティールパン奏者のトンチが参加。
南国感満載な仕上がりになった。 AA面の「唐船どーい」では今沖縄で最も勢いのあるYUKINO INAMINEをボーカルに迎え、MCは前作に引き続きSHINGOをフィーチャーしている。最高の琉球ダンスホールが完成。

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DJ Nu-doh（Churashima Navigator／島‘ｓ）とトラックメーカー／ダブエンジニアのHarikuyamakuを中心に、ダンスホール・リディム"Sleng Teng（スレンテン）”と沖縄民謡のチャンプルーを実現した「ウチナースレンテンプロジェクト」の第2弾。
本作のテーマは、沖縄の旧盆に行われる伝統芸能「エイサー」。先祖崇拝を重んじる沖縄では、旧暦7月13日にご先祖を迎え、15日に送るまで、各地で青年会がエイサーの演舞を繰り広げる。
今回の2曲は、そのエイサーの現場で定番曲として根付いているビッグ・チューンだ。「くーだーかー〜スンサーミー」（原題「久高万寿主節」）は、
何かと話題の多い人物“久高万寿主（くだかまんじゅーしゅ）”のうわさ話を歌い、「クユイヌ ハナシヌ ウームッサー（＝今宵の話のおもしろさ）」と盛り上げる楽曲。
歌三線は、師匠・大城美佐子から薫陶を受けた民謡唄者、大城琢。リディムに合わせて独自の“間”を作り出した歌い回しは、実はレゲエ好きという感覚が冴え渡った絶妙な仕上がり。
さらに宮古島からサックス奏者のMARINO、スティールパン奏者トンチが参加し、南国の風を感じさせるフレーズで楽曲の世界観を色彩豊かに拡張している。 “唐から船が来たぞー！”という掛け声で始まり、即興の歌詞で歌われることも多い「唐船（とうしん）ドーイ」は、祝いの席など沖縄の暮らしに欠かせないカチャーシーの代表格であり、エイサーではクライマックスで熱狂の渦を巻き起こす楽曲。
Harikuyamakuと“ダブ×民謡”のタッグで海外からも注目されている唄者、YUKINO INAMINEがその熱気を艶やかな歌声と早弾きの三線で見事に表現。
さらに島’sのSHINGOがエモーショナルなMCで畳み掛け、高揚感あふれるチューンに仕上げている。
琉球民謡に潜在するうちなーんちゅ独自のリズム感覚とジャマイカ産80年代ダンスホール・リディムの共鳴が証明された重要作。入魂の琉球ダンスホール！

文／岡部徳枝

80年代レゲエ界に革命を起こした最強のリディム"Sleng Teng”に乗せた沖縄民謡、ウチナースレンテンプロジェクトがついに始動。待望の7インチリリースが決定！

 

Churashima NavigatorのNu-dohとISLAND HERLEMのSHINGO (MC)のDJユニット島's (シマーズ) による、80年代レゲエ界に革命を起こしたリディム "Sleng Teng"に乗せた沖縄民謡のわらべうた「赤田首里殿内」を7インチでリリース。カップリングには「てぃんさぐぬ花」を比嘉いつみ(唄、三線)そして、宮古島出身のBlack Wax、浜田真理子のサポート等で活躍するMARINO（Sax）をフィーチャー。録音、編集は沖縄を代表するアーティストHARIKUYAMAKUが担当。

 

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1980年代、ジャマイカのダンスホール・シーンにコンピューターライズド革命を起こしたモンスター・リディム"Sleng Teng（スレンテン）”。沖縄で、詠み人知らずの唄として古くから歌い継がれてきた民謡「赤田首里殿内（あかたすんどぅんち）」、「てぃんさぐぬ花」。島’sのDJ Nu-dohが25年もの間、構想をあたため続けてきた「Sleng Teng×沖縄民謡」のチャンプルー・プロジェクトがついに実現した。そもそもは「"Sleng Teng”を聞いて、これは音階的に沖縄民謡が絶対合うとピンときた」のが始まりだと言う。かつて名曲「バイバイ沖縄」が生まれたように、レゲエと沖縄民謡は惹かれ合う。それを直感できるのは、まさにうちなーんちゅの血というべきか。「赤田首里殿内」は、もとは琉球王朝時代に首里殿内にて弥勒（みるく）様を迎える祭礼で歌われていた唄。今では“シーヤープー シーヤープー”などの囃子に合わせて、子どもたちが体を使って遊ぶ童歌としても親しまれている。「てぃんさぐぬ花」は、親の教えを心に染めなさいと歌う教訓歌。両曲とも沖縄では幼い頃から耳にすることの多い代表的な民謡だが、たとえうちなーぐちがわからない人でも、ふとメロディーを口ずさんでしまえるキャッチーさがある。その選曲の意図には「気軽に親しめる曲で世界中に沖縄の唄が広がってほしい」というDJ Nu-dohの切な願いがある。「必ず会って話をして音楽を作る」をモットーに、参加アーティストと友小（どぅしぐゎー）の絆を育み、音遊び、唄遊びを共にして完成した入魂作。25年越しに実った“ウチナースレンテン”が、2024年、世界に羽ばたく。

 

文／岡部徳枝

Nigerian percussionist Gasper Lawal’s groundbreaking debut Ajomasé, originally self-released in 1980 on his own CAP label, finally sees an official reissue via the esteemed Strut imprint. Having honed his craft through collaborations with giants like Stephen Stills, Funkadelic, and Vangelis, Lawal crystallized his vision using hand-built instruments and meticulous multi-tracking to create a work of singular depth. Merging Afro-rhythmic intensity with experimental sensibilities, the album garnered international recognition after airplay from John Peel and others. A historic masterpiece where West African shamanism collides with Fourth World psychedelia, deep-rooted funk, spiritual resonance, and an avant-garde ethnomusicological spirit. Fully remastered from the original tapes.

French-Algerian writer and composer LÉO LA NUIT presents a work of psychedelic folk devotion with Le Don Des Larmes, released on vinyl by Amsterdam’s forward-thinking label Knekelhuis. Dedicated to his newborn child, the album retraces memories of Kabyle lullabies and the popular chaâbi songs of his youth, weaving them into a sound where intimacy and folkloric spirituality converge. Minimal guitar and spectral vocals form textures that envelop the listener as if revealing hidden layers of time, resonating like a prayer reborn in the present. A rare and solemn masterpiece, born from the overlap of distant traditions and deeply personal memory.

The out-of-this-world recordings of Dilson de Souza, leading a kind of tropical chamber jazz on leaves from a ficus tree. Dilson was from Barra do Pirai, in the Brazilian countryside; moving to Rio as a young man, where he worked in construction. He recorded his first record in 1954, for RCA Victor. He travelled to Quito around 1957, soon hooking up with Benitez & Valencia, who introduced him to the CAIFE label. Dilson played the leaf open, resting on his tongue, hands free, with his mouth as the resonator. Though a leaf can also be played rolled or folded in half, this method allowed for more precision, a tethered brilliance. A picked ficus leaf stays fresh, crisp and clean-toned for around ten hours. He could play eight compositions, four at each end, before it was spent. Biluka plays trills and vibratos effortlessly, with utterly pure pitch, acrobatically sliding into notes and changing tone on the fly. In Manuco, he leads Los Caníbales into a mysterious landscape on a rope pulled from an Andean spaghetti western, and corrals and teases them into a dialogue. A leaf, a harp, a xylophone, and a rondador — joined in Bailando Me Despido (Dancing As I Say Goodbye) by a saucy organ, doing sloshed call-and-response. In Anacu de Mi Guambra, Biluka shows his full range of antics, hiccuping melodically over a set of magic tricks. His expressiveness was boundless. The eucalyptus leaf is popular among Aboriginal Australians. In China, they’ve played leaves for 10,000 years. In Cambodia, people play the slek, a leaf plucked from either the sakrom or the khnoung tree. But ain’t nobody like Biluka, ever. Astounding music.

Egypt’s “official” popular music throughout much of the 20th Century was a complex form of art song steeped in tradition, well-loved by the middle and upper classes, and even accommodating to certain non-Arabic influences. It was highly structured by professional musicians working an established industry centered in the capitol, Cairo.

However, far from the bustling cosmopolitan center of Cairo, north and northwest, in towns like Tanta and Alexandria and extending across the Saharan Desert to the Libyan border, dozens of fully marginalized artists were developing a raw, hybrid shaabi/al-musiqa al-shabiya style of music, supported by smaller upstart, independent labels, including the short-lived but deeply resonant Bourini Records.

Launched in the late 1960s in Benghazi, Libya, Astuanat al-Bourini اسطوانات البوريني (Bourini Records) published some 40 to 50 titles from 1968 to 1975. Bourini released 7-inch 45 RPM singles by 15 artists, all but one of them Egyptian, igniting brief careers for Alexandrian singer Sheikh Amin Abdel Qader and the blind Bedouin legend Abu Bakr Abdel Aziz (aka Abu Abab).

The tracks compiled here comprise a full range of styles covered by the label, while highlighting some of its most gob smacking moments, from Basis Rahouma’s beastly transformation into a growling and barking man-lion by the end of “Yana Alla Nafsa Masouda,” to Reem Kamal’s hopeful-if-bitter handclapping party pivot “Baed Al Yas Yjini,” which descends into an almost Velvet Underground outro-groove of nihilistic dissonance.

All the tracks on this compilation were laid down in stark divergence from the mainstream Egyptian popular music topography of heightened emotions buoyed by lush arrangements. The contrast is most evident in Mahmoud al-Sandidi’s “Ana Mish Hafwatak,” wherein his voice weaves heavily but deftly through a constant accordion drone, and Abu Abab’s “Al Bint al Libya,” a sparse, slow-burning lament with minimal percussion, violin, and Abab’s nephew Hamed Abdel Muna'im Mursi on lyre.

Whereas the Egyptian mainstream was aspirational, attempting to reflect Egyptian culture at its most refined, the performances captured by Bourini were manifestations of everyday life lived by the mostly otherwise ignored masses.

More than half century old, this music has lost none of its urgency, presence, or relevance. We hear these artists as if they’d just joined us in our living room, and not on a stage decades ago surrounded by tens of thousands of long-forgotten acolytes.

Black Truffle is thrilled to present the first ever solo Donso n’goni recording from octogenarian Swedish multi-instrumentalist Christer Bothén. Active in the Swedish jazz and improvisation scene since the 1970s, often heard on bass clarinet, Bothén travelled to Mali in 1971, eventually making his way to the Wassoulou region in the country’s south where he encountered the Donso n’goni, the sacred harp of the hunter caste of Wassoulou society. Though playing the instrument has traditionally been restricted to those who belong to the hunters’ brotherhood, Bothén found an enthusiastic teacher in Brouema Dobia, who, after many months of intensive one-on-one lessons, gave Bothén his blessing to play the instrument both traditionally and in his own style. Returning to Sweden, he would go on to pass on what he had learned to Don Cherry and play the Donso n’goni in a wide variety of inventive settings, including the driving Afro-jazz-fusion of his Trancedance (reissued as BT118).

The seven pieces of Christer Bothén Donso n’goni offer up a stunning showcase of Bothén’s work on this remarkable instrument, heard entirely unaccompanied, except for the final piece where he is joined on a second Donso n’goni by his student and collaborator, the virtuoso bassist Kansan/Torbjorn Zetterberg, and Marianne N’Lemvo Linden on the metal Karanjang scraper. Produced by Johan Berthling (of Fire! & Ghosted) and recorded in three sessions in Stockholm between 2019 and 2023 in richly detailed high fidelity, the instrument’s buzzing, sonorous bass strings make an immediate, overwhelming sonic impression. Hyper-focused on hypnotically repeating pentatonic patterns, the seven pieces are at once relentlessly single-minded and endlessly rich in subtle variations. The concentrated listening environment turns small details, such as the deployment of the instrument’s segesege rattle on two of the pieces, into major events. Six of the seven pieces are traditional, with Bothén contributing the remaining ‘La Baraka’, but the line between tradition and the individual talent is imaginary here: as Bothén explained in a recent interview with The Wire’s Clive Bell, ‘I play traditional and untraditional, and I play the music forward and backward’. While the traditional Wassoulou pieces provide the rhythmic and harmonic elements, Bothén’s individuality as a performer is alive in every moment, felt acutely in boundless variations of attack, improvisational flourishes, and unexpected accelerations and decelerations. Captured entirely live and bristling with spontaneity, this music is undeniably the product of almost half a decade of Bothén’s devotion to the Donso n’goni and its traditional music.

Accompanied by detailed new liner notes by Bothén and stunning colour photos from his time in Mali, Christer Bothén Donso n’goni is a stunning document of a remarkable instrument, played with an almost spiritual intensity by one of contemporary music’s great explorers.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, Italie: Polyphonies des Quatre Provinces is a valuable field recording that documents the polyphonic singing traditions of a mountainous region in northern Italy, known as a cultural area where music, language, and customs transcend administrative boundaries. In this region, festive music combining orally transmitted polyphonic vocals and traditional instrumental accompaniment continues to be passed down, making this album a vivid sonic experience of the vocal culture and communal memory rooted in the Italian highlands.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, Portugal: Musique de l'île de Porto Santo (Archipel de Madère) is a field recording made in 1982 on the island of Porto Santo in the Madeira archipelago of Portugal. This valuable collection documents the island’s religious and secular festive music traditions, featuring polyphonic singing and instrumental performances by local musicians

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, AMAZONIE: Contes sonores is a field recording work produced in conjunction with the 2016 exhibition Amazonie: Le chamane et la pensée de la forêt (The Shaman and the Thought of the Forest), organized by the Museum of Ethnography in Geneva (MEG).

Songs for Nothing was written upon Olan Monk’s return to the west coast of Ireland. The album is imbued with the influence of sean-nós singing, Irish language songs in the “old style” that often proclaim tales of love, loss and landscape; and also heavily indebted to the late Sinéad O’Connor’s confessional songwriting. Reconstructing these influences through their unique perspective has resulted in a fragmentary album veering between collaged pop, machinic rock and slow airs, “dedicated to Conamara and all who have called it home”. The western, Atlantic-facing edge of Ireland has a particular feeling and energy, one that permeates the release: the granite pulsates, the ocean and sky reflect intensities, seaweed rots on shingle shores, plants bloom, ancient trees come up for air from the drowned forest in Galway Bay, the sun splinters through the low clouds.

Having led the legendary avant-garde ensemble Ché-SHIZU and performed under Takehisa Kosugi with East Bionic Symphonia, Chie Mukai has become a defining figure of Japanese improvisational music. Originally released on cassette in 1989 via Steeple & Globe and reissued the following year on CD by P.S.F. Records, her solo masterpiece Kokyo Solo Improvisation now sees a long-awaited cassette reissue from Beijing’s UFO Creations. The profound resonance of her kokyū (erhu), exhausted and spectral vocalizations, and the use of metal fragments and cymbals create a performance that fuses Chinese musical traditions, rustic incantations, Eastern spirituality, and surrealist visions into a twisted sonic swell. A singular form of otherworldly music where the ferocity of improvisation collides with moments of prayer-like stillness. Hand-numbered edition of 100 copies.

Reissue, originally released in 1979. "This is an album that takes you on a supernatural journey to the discovery of ancient sounds that move our souls in the deepest of manners." Veronique Chalot was born in Normandy in the north of France, but it was in Paris that she first became interested in traditional French folk music. In 1974 she landed in Rome where she soon earned a small, but dedicated following. In 1979 she recorded her first studio effort, J'ai Vu Le Loup, for the Italian Materiali Sonori label. Over the past 30+ years she has given hundreds of concerts, presenting her repertoire of traditional French/Italian folk songs and building awareness of that fascinating patrimony of antique melodies and dance rhythms. She passed away unfortunately on the 3rd of July 2021. Fully licensed. LP includes inlay card featuring an exclusive essay by Emma Tricca; 180 gram vinyl; edition of 500.

Keroxen’s Canary Isle missives hail native guitarist Paul Pèrrim’s lyrical fingerpicking style, rent with FX in captivating, hallucinatory geometries to recall a host of greats from Leo Kottke and Steffen Basho-Junghans to Sir Richard Bishop

“Itara is the debut solo album by Paul Pèrrim—guitarist, composer, and anthropologist—featuring a set of guitar-driven compositions that blend hallucinatory acid folk, abstract blues, mutant Eastern jazz, surreal ambient, and free improvisation into a vivid and distinctive sonic tapestry.

With a background in ethnomusicology and a degree in Music Education, Pèrrim’s work bridges popular and experimental music. He contrasts the acoustic guitar’s austerity with the expansive possibilities of the electric guitar, drawing from late ’60s folk traditions, contemporary fingerstyle, sound collage, drone, psychedelia, and improvisation.

A key figure in the Canary Islands’ experimental scene, he released two albums in the 2010s under The Transistor Arkestra, a Catalan collective merging free jazz and psychedelia. As Transistor Eye, his solo project, he merges analog electronics with guitar, using vintage synths and effects.

In 2022, Pèrrim gained wider recognition through his appearance on Manos Ocultas (Philatelia Records) and the international tribute Solstice: A Tribute to Steffen Basho-Junghans (Obsolete Recordings). That same year, he founded GUITARRACO, a contemporary guitar festival in Tarragona, where he has shared the stage with Joseba Irazoki, Buck Curran, and Raphael Roginski. Recorded and produced by Pèrrim, the album features liner notes by critic Bill Meyer, who writes:

“While it’s common to call music cinematic these days, Pèrrim goes split-screen. One might say he composes econo, jamming scenes and sounds to psychedelic effect. But economy does not equate with poverty. Pèrrim draws upon a rich bank of musical notions, all of which he makes his own through the alchemy of recombination and transmutation.”

On her second album Ursgal Mongolian singer Enji creates a unique blend of Jazz and Folk with the traditions of Mongolian song. Currently based in Munich, her lyrics tell personal stories about unbearable distances, the oddness of being on earth and the simple truths in life. She’s accompanied by Paul Brändle on guitar and Munguntovch Tsolmonbayar on double bass. Born in Ulaanbaatar, Enji grew up in a yurt to a working-class family. Having always been drawn to music, dance and literature, she initially wanted to become a music teacher with little ambitions to compose or be on stage. A program by the local Goethe Institute sparked her passion for Jazz and eventually led her to become a performing artist. Inspired by the music of Carmen McRae, Ella Fitzgerald and Nancy Wilson, Enji started writing songs of her own, cherishing this newfound means of expression. Ursgal is the first record featuring her original compositions.

Throwing Shapes

Debut album

From the minds of Méabh McKenna, Ross Chaney, and WRWTFWW mainstay Gareth Quinn Redmond comes the self-titled debut of Throwing Shapes — a hypnotic, texturally rich exploration in sound. Led by the striking timbre of the Irish wire strung harp, the album weaves intricate instrumental tapestries with ambitious electronic synthesis and arrangements.

Limited edition LP is housed in a heavyweight sleeve and comes with a poster / 300 copies worldwide

Ultimo Tango (Milan) & Glossy Mistakes (Madrid) are thrilled to announce the release of "Tribal Organic: Deep Dive into European Percussions 79-90", a compilation of otherworldly percussion-driven tracks, digging deep into this unknown realm of a past era.

Compiled by Luca Fiore and Glossy Mario, the album takes listeners on a rhythmic journey through the diverse sounds of Europe from 1979 to 1990. This collaboration between two like-minded labels highlights forgotten recordings from across Europe, including works by artists from France, Spain, Germany, Italy, Austria, the Netherlands...

Opening with the ethereal “Rainforest” by British female duo Ova, this collection weaves together nine tracks from artists who were deeply influenced by global percussion traditions. With hints of jazz, new age, gamelan, and West African rhythms, these tracks feature instruments like congas, tablas, and shekeres, and reflect a shared fascination with the organic beat of the drum.

From the industrial-meets-African grooves of Jean-Michel Bertrand’s “Engines”, to the hypnotic accordion and tribal chants of Cuco Pérez’s “Calabó Bambú”, the compilation offers a cross-cultural listening experience that is both meditative and invigorating. Despite creating these works in isolation during the last years of the Cold War, each artist was inspired by a borderless world of sound. The compilation pays homage to these nomadic musicians who respected the traditions they drew from, while contributing their own experimental takes on percussion-led music.
In Tribal Organic, Glossy Mario and Luca Fiore have unearthed a treasure trove of rhythm-driven tracks that blur the lines between nations, genres, and cultures. This compilation offers more than just music; it’s a listening experience that is both spiritual and grounded—bold, exploratory, and deeply rooted in the beat of the Earth. <iframe style="border: 0; width: 350px; height: 472px;" src="https://bandcamp.com/EmbeddedPlayer/album=3608275395/size=large/bgcol=ffffff/linkcol=333333/artwork=none/transparent=true/" seamless><a href="https://glossymistakes.bandcamp.com/album/tribal-organic-deep-dive-into-european-percussions-79-90">Tribal Organic: Deep Dive into European Percussions 79-90 by GLOSSY MISTAKES</a></iframe>