MUSIC

"An arresting suite of drawn-out melodies anchored by De Kol’s majestic, multi-octave vocal range." The Guardian Greece’s ecstatic ritual singer, pianist, and ambient composer Maroulita de Kol announces her debut album Anásana, a record of deeply traditional Hellenic ceremonial cultures interwoven with contemporary experimental colour. Athens-raised, Berlin-based Maroulita de Kol creates music formed from the ancient, pre-Christian rites and practices of Greece, newly re-presented through a contemporary lens. A former student of classical piano and voice, an unbreakable bond with her homeland yielded an extensive and ongoing dive into the mythologies, arts and storytelling of ancestral Greece. These studies eventually guided her to the debut solo works that make up Anásana. The instrumentation and themes of Anásana borrow both from the ancient ecstatic ritual of historical Greece and meditative electronic ambient music. Flowing lines of deeply learned piano technique clothe traditional Hellenic folksong. And while its imagery was unmistakably born in Greece, its tones are inflected by de Kol’s time in Berlin and her immersion in its electronic and experimental scenes. “My music is an act of freedom and beauty,” she explains. “Hymns that aim for the restoration of Women's faith; they can heal the collective wound of the feminine.” De Kol’s voice evokes a Byzantine trance, a gateway into a faraway land, full of magic and mythology, like a priestess of a solemn religion guiding her flock through an arcane, liturgical sacrament. The record takes place in a blissful ancient world of birdsong and salt air, sunbaked caves and blue skies, as de Kol conjures spells in reverence to ancient divinities.

Music From Memory is excited to introduce the self-titled debut album of Habitat Ensemble, a new musical collective headed up by musician Marius Houschyar. The collective originates deep in the south of the Czech Republic, on the border with Austria, amongst the idyllic hills and fields of a village called Maříž, where a summer school of outsiders and creatives have been gathering since the 1990s. Enriching each other through intercultural exchange, summer school participants have created a unique gathering of artistic expression and interdisciplinary research. Originally grown out of the idea of translating the unique energy of the community and its environment into a musical journey where each member makes their own individual contribution, during the summer of August 2022, Habitat Ensemble became an exciting vehicle for connection and co-creation. Whether it be musical experimentation, composition, poetry, song or dance, Habitat Ensemble, having started as a series of multidisciplinary workshops, slowly developed into a unique musical recording. The album serves to conjure the unique nature, community, experimentation surrounding the school and the collective’s search for harmony across all of these, both musical and spiritual. MFM065 will be released in LP and digital format, comes with artwork by David McFarline, and is expected to release in November 2023.

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.

The lost soundtrack to “Chess of the Wind”, Iran’s banned 1976 queer-gothic-class-horror masterpiece, restored by the director and released for the first time. Not for the faint of heart! A masterpiece of world cinema, Mohammad Reza Aslani’s “Chess of the Wind” was banned in Iran and thought to be lost until a complete print of the film re-emerged in an antique shop in 2014. Restored by Martin Scorsese’s Film Foundation and released to rapturous reviews in 2020, “Chess of the Wind” has taken its rightful place as one of the most visionary and daring films of pre-revolutionary Iranian cinema. The film’s soundtrack, by one of the nation’s most revered female composers, Sheida Gharachedaghi, is just as daring - a combination of Persian classical instrumentation and atonal dissonance drawn from her Western conservatory background. Woodwinds, traditional Persian percussion, and the eerie moan of the ancient sheypour horn reflect the film’s battle between feudalism and modernity. As one scholar said, it sounds like “Ornette Coleman visiting a holy shrine in Iran.” For this release, the director and composer worked with film scholar Gita Aslani Shahrestani to reimagine and restore the music, combining it with work from another (as yet unreleased) Aslani/Gharachedaghi project “Therefore Hangs A Tale.” The result is two side-length sound collages, a new sonic work that Aslani had long dreamt of creating. The work is a legible sonic journey that speaks to the film’s feminist themes, tracing a long battle for freedom in Iran from the early 20th century through today’s Women Life Freedom Movement. Mississippi is proud to release a major work by two of Iran’s most visionary artists. The release comes with 8 full-size pages of liner notes and stills from the film, including song translations and an in-depth history by film scholar Gita Aslani Shahrestani.

In the late 1960s, Antonio Infantino linked his name to the Beat world and to italian performance and gestural music circles (Bussotti, Chiari, Curran). A poet and singer, a tireless devotee of the musical traditions of Southern Italy, he focuses his research mainly on the mysterious phenomenon of Tarantismo, a cultural syndrome of hysterical type found in the Mediterranean air and made famous by the studies of Ernesto De Martino. With his group, Infantino twists and reinvents the traditional repertoire of Basilicata, creating an entirely new and original songbook. The music reflects the states of Trance induced by the bite of the spider tarantula, with obsessive and hypnotic rhythms characteristic of the incandescent blood of the peasant world. A deep and universal human sound, it also takes its cues from Dylan's folk revolution and the frenetic drums of North Africa.

MESTIZX is Bolivian-born singer and multi-medium performer Ibelisse Guardia Ferragutti and renowned Chicago expat jazz drummer Frank Rosaly's debut album as co-composers, arrangers and musicians. Partners in both marriage and art, the Amsterdam-based Ferragutti and Rosaly dove into the sounds of their respective ancestral roots in Bolivia, Brazil, and Puerto Rico to create a deeply personal meditation on decolonization and the defiant power of ritual and protest. They chose the title MESTIZX – a non-gendered version of the sometimes slurred Spanish colonial word for a “mixed person” - as a means of both challenging and embracing the liminality of their identities and artistic practices. Rosaly says: “I grew up quite Puerto Rican in my home, but was taught to mask it outside my home. I wasn’t allowed to speak Spanish, so the drums eventually became my language, secretly tying together my own feeling of connection to mi tierra. This record is the first time I actively give voice to the nuance within myself, allowing me to take ownership of this in-between, which is what this album communicates for me… There is this unusual place that exists between these two cultures, of which I am both. There is a complex story in that sliver of in-betweenness, worthy of giving voice to all of us that live in-between.” Ferragutti adds: “My personal understanding is one that stems from being placed in between lineages that carry the colonizer and colonized, the oppressor and oppressed, the demon and the angel… thus by definition is tied to post-colonial social constructs which we as Bolivians have to step in, like a 500 year novel that goes on and on… We have access to many memories and traditions, but not really, because we don’t fully belong to any of those… This makes us feel we're in a constant state of being the “visitors” and “outsiders.” On one hand, we are never truly part of one lineage. On the other hand, it makes us a travelers of worlds, storytellers in between multiple languages, cultures, and worldviews. We chose MESTIZX for this work as an act of recognizing the mixed state of being as a difficult and yet powerful one.” The album was produced and recorded primarily at International Anthem Studios in Chicago, where Ferragutti and Rosaly were joined by a community of musicians and beloved friends including Matt Lux, Avreeayl Ra, Ben LaMar Gay, Daniel Villarreal, Bill MacKay, Rob Frye, and Mikel Patrick Avery, with addditional contributions from Chris Doyle, Guilherme Granado, Viktor Le Givens and Fredy Velásquez. The music creatively infuses Latin rhythmic patterns and oblong swing from pre-and post-colonial Latin America into a collision of avant jazz, art punk, Chicago post-rock, bomba, plena, cumbia, Andean, minimal, electronica, and folk. A wholly original but undeniably universal sound – both of-the-moment and alluringly futuristic - MESTIZX contains points of reference and resonance for fans of Juana Molina, Café Tacvba, Max Roach & Abbey Lincoln, Liquid Liquid, Arto Lindsay, As Mercenarias, The Ex, Tortoise, Tom Zé, Elza Soares, La Mecanica Popular... It’s a vast, vibrant and encompassing spectrum of sounds, but at its core MESTIZX is a lucidly conscious collection of auto-biographical statements from Ferragutti & Rosaly on the deeply personalized effects of colonialism on geography, history, and identity. Despite its heavy subject matter, however, MESTIZX finds a lifeline in communal, celebratory, soul-bearing and movement-inducing music.

MESTIZX is Bolivian-born singer and multi-medium performer Ibelisse Guardia Ferragutti and renowned Chicago expat jazz drummer Frank Rosaly's debut album as co-composers, arrangers and musicians. Partners in both marriage and art, the Amsterdam-based Ferragutti and Rosaly dove into the sounds of their respective ancestral roots in Bolivia, Brazil, and Puerto Rico to create a deeply personal meditation on decolonization and the defiant power of ritual and protest. They chose the title MESTIZX – a non-gendered version of the sometimes slurred Spanish colonial word for a “mixed person” - as a means of both challenging and embracing the liminality of their identities and artistic practices. Rosaly says: “I grew up quite Puerto Rican in my home, but was taught to mask it outside my home. I wasn’t allowed to speak Spanish, so the drums eventually became my language, secretly tying together my own feeling of connection to mi tierra. This record is the first time I actively give voice to the nuance within myself, allowing me to take ownership of this in-between, which is what this album communicates for me… There is this unusual place that exists between these two cultures, of which I am both. There is a complex story in that sliver of in-betweenness, worthy of giving voice to all of us that live in-between.” Ferragutti adds: “My personal understanding is one that stems from being placed in between lineages that carry the colonizer and colonized, the oppressor and oppressed, the demon and the angel… thus by definition is tied to post-colonial social constructs which we as Bolivians have to step in, like a 500 year novel that goes on and on… We have access to many memories and traditions, but not really, because we don’t fully belong to any of those… This makes us feel we're in a constant state of being the “visitors” and “outsiders.” On one hand, we are never truly part of one lineage. On the other hand, it makes us a travelers of worlds, storytellers in between multiple languages, cultures, and worldviews. We chose MESTIZX for this work as an act of recognizing the mixed state of being as a difficult and yet powerful one.” The album was produced and recorded primarily at International Anthem Studios in Chicago, where Ferragutti and Rosaly were joined by a community of musicians and beloved friends including Matt Lux, Avreeayl Ra, Ben LaMar Gay, Daniel Villarreal, Bill MacKay, Rob Frye, and Mikel Patrick Avery, with addditional contributions from Chris Doyle, Guilherme Granado, Viktor Le Givens and Fredy Velásquez. The music creatively infuses Latin rhythmic patterns and oblong swing from pre-and post-colonial Latin America into a collision of avant jazz, art punk, Chicago post-rock, bomba, plena, cumbia, Andean, minimal, electronica, and folk. A wholly original but undeniably universal sound – both of-the-moment and alluringly futuristic - MESTIZX contains points of reference and resonance for fans of Juana Molina, Café Tacvba, Max Roach & Abbey Lincoln, Liquid Liquid, Arto Lindsay, As Mercenarias, The Ex, Tortoise, Tom Zé, Elza Soares, La Mecanica Popular... It’s a vast, vibrant and encompassing spectrum of sounds, but at its core MESTIZX is a lucidly conscious collection of auto-biographical statements from Ferragutti & Rosaly on the deeply personalized effects of colonialism on geography, history, and identity. Despite its heavy subject matter, however, MESTIZX finds a lifeline in communal, celebratory, soul-bearing and movement-inducing music.

In the late 1960s, Antonio Infantino linked his name to the Beat world and to italian performance and gestural music circles (Bussotti, Chiari, Curran). A poet and singer, a tireless devotee of the musical traditions of Southern Italy, he focuses his research mainly on the mysterious phenomenon of Tarantismo, a cultural syndrome of hysterical type found in the Mediterranean air and made famous by the studies of Ernesto De Martino. With his group, Infantino twists and reinvents the traditional repertoire of Basilicata, creating an entirely new and original songbook. The music reflects the states of Trance induced by the bite of the spider tarantula, with obsessive and hypnotic rhythms characteristic of the incandescent blood of the peasant world. A deep and universal human sound, it also takes its cues from Dylan's folk revolution and the frenetic drums of North Africa.

From Pacific City Discs, to you the listener, this summer, a DJ mix of fantasy and splash-energy is coming to you in a small edition of vinyl. Fantasy writer/recording artist, Francesco Cavaliere, while visiting his seaside childhood vacation location, was extended an impromptu invitation, to DJ an 80s swimming club. He had this to say about his experience: “I was at Shangri-La and a boy and girl from the bathhouse in silver swimsuits and sand-colored streaks waved me over with a drink and asked me if I would like to DJ the next day during my lesson on the beach at Tana del Pirata! I then and there I laughed but then I accepted (I had nothing at home just my mp3 player and a Nokia with music inside) The next day there was a little wind on the beach and the umbrellas swayed to the left. From the heat they could catch fire, white flames, instead the sea was rough and that wind with very long wrists cheered us up, blowing gaseous clouds in our faces. Perfect for the day ahead. After the first few pieces, I began to see that a group of kids jumped into the adjacent pool trying flips bombs and candle dives. Someone at the bar was playing Altered Beast .. so sipping a drink with ice I imagined DJ werewolf repeating catchy pieces while a kite half cobra half skyscraper inflated above us.” This Impromptu Disc is fresh now, for you to frolic with this summer, while entertaining a daydream in the midst of entering a body of water while witnessing an apparition in the sky.

HEAVY, ENTRANCING TRANSMISSIONS FROM THE GREEK UNDERWORLD Continuing Mississippi's exploration of the darkest reaches of Greek music, we bring you 12 rarely heard recordings of addled suffering and love from the most legendary of all Greek rebetika artists, Markos Vamvakaris. Rebetika is the sound of Greece and Asia Minor clashing amid civil war, mass population exchange, and the anarchy of the late 19th and early 20th centuries. Poetic, mournful, and bitter, rebetika music was born in the hash dens (tekes) of Mediterranean ports, its verses whispered in Greek prisons before spilling out to the greater population in the 1930s, propelled in no small part by a series of remarkable recordings by Markos Vamvakaris. Markos (first name basis for all fans of Greek music) sang heady, drugged out songs of love, pain and yearning at brothels, bars and hash dens in the port of Piraeus. He arrived as a youth in 1917, working as a skinner in a tannery. By the time he picked up the bouzouki around 1924, he was fully taken by the life of the manges, the lowest rungs of the Greek social ladder. They lived by their own code and in total opposition to the rest of the population, dressing, walking and speaking in their own style. Rebetika was their music. On these twelve early tracks, recorded in Athens between 1932 and 1936, Markos was already a master of the bouzouki. His forceful, clean playing compliments his hoarse voice and his stunning rhythmic sensibility, the result of his years as a champion zebekiko dancer. Tracks build and spiral outward, his open-note drones and melodic lines drawing calls of ecstasy and encouragement from his fellow musicians. Translations of songs like “Hash-Smoking Mortissa” and “In The Dark Last Night” provide a glimpse into the life and language of the manges - Ottoman cafe music, the calls of displaced Greeks of Smyrna, the chaos and suffering of port life, it all comes through Markos’ songs. These recordings, incredibly rare and expertly remastered, mark the height of rebetika, the brief period between the music’s emergence on the recording scene in the early 1930s and government censorship of all lyrics starting in 1936. During the Axis occupation there was no rebetika recording, and though Markos had some hits in the years after the war, he never again attained this level. These are the dizzying, entrancing, and heaviest works of one of the great artists of the 20th century. Expertly remastered from rare 78s by Stereophonic Sound, pressed on heavy 160gm vinyl at Smashed Plastic, includes full size 8 page booklet with detailed historical notes, rare photos, and lyric translations.

The folk arts of Japan, including music, are an ever-evolving wonderland. Riyo Mountains, a Tokyo-based folk song research/DJ duo, is actively documenting the folk music of various regions in Japan; here they present the fifth in their series of musical documents on EM Records. This particular release focuses on the thunderous drums and powerful vocal phrases of the singular Nanyatoyara dance and song, featured at summer festivals in the northern prefectures of Iwate and Aomori, places with long winters that engender joyous summer celebrations. Nanyatoyara has been a part of local summer festivals in this region for hundreds of years, always evolving. The recordings here, with versions from 2002, 2015 and 2023, featuring impassioned and enthusiastic residents young and old, illustrate the gradual changes which occur over time, all the while adhering to the core and soul of the dance. The pounding, insistent drums and the call-and-response vocals generate a propulsive, irresistible momentum, a jubilant celebration of life and the bounty of summer. Available on CD and DL; the CD version includes a 20-page booklet featuring English liner notes with translations of the lyrics. Here comes the summer!

Riyo Mountains:
Japanese folk song DJ duo formed by Takehiko Satō and Takumi Saitō. They are resident DJs at the renowned party "Soi48". They produce the Japanese folk song mix-CD series entitled "Riyo Mountains Mix" and also direct and supervise the reissue series of Japanese folk music on EM Records, including the releases "Yumi-kagura", "Sakai Ishinage Odori", "Kizaki Ondo" and "Osharaku".They have appeared as DJs at many events/radio programs including NHK, NTS (London) and Japanese traditional festivals.

Occasionally, you find music outside the commercial mainstream, outside of everything – the music of visionaries, eccentrics, inventors, loners, the keepers of secrets, the path-finders. Moondog, Daphne Oram, Harry Partch are from this mould. And so too is Lori Vambe. New on Strut, the first ever reissue of Vambe’s privately pressed original albums from 1982, Drumland Dreamland and Drumgita Solo. A self-taught drummer, inventor, and sonic experimentalist, Lori Vambe is a unique figure in British music. Creator of his own instrument, the drumgita (pronounced ‘drum-guitar’) or string-drum, Vambe intended to create a kind of music that had never been made in order to pursue access to the fourth dimension. Vambe was born in Harare, Zimbabwe and his father, Lawrence Vambe, was a noted Zimbabwean journalist and author. Moving to London in 1959, Vambe immersed himself in the Brixton squat movement of the early 1970s, teaching himself to drum and creating a short-lived performance group, The Healing Drums of Brixton (Vambe, the sculptor Alexander Sokolov and outsider musician Michael O’Shea). Vambe later had a dream-vision involving a feeling of ecstasy while playing an unknown instrument that extended from his own umbilical cord; the instrument would manifest itself as the drumgita. In 1982, he privately produced a pair of home recordings, the diptych set Drumgita Solo and Drumland Dreamland, releasing them on his own label Drumony. On these records, he rejected any commercial aesthetic and employed tape effects, temporal shifts, reversed sound and overdubbing to investigate space-time and access the fourth dimension. Combining layered drums with the rhythmic throb of the drumgita and, on Drumland Dreamland, an improvised piano performance by Brazilian concert pianist Rafael Dos Santos, the albums are both hypnotic and perturbing. Both albums were cut at Portland Studios by Chas Chandler and stand as a concealed monument of Black British experimental music. 500 copies of each record were originally pressed, and both were released together. The albums were never performed live. For this first ever reissue of Drumland Drumland and Drumgita Solo, Strut presents the two albums in their original artwork, housed in a deluxe slipcase including an additional 8-page 12”-sized booklet featuring unseen photos, liner notes and an interview with Lori Vambe by The Wire magazine writer Francis Gooding. Both albums are fully remastered by The Carvery.

Marewrew (pronounced: Ma-leoo-leoo) is a female vocal group that sings traditional Ainu songs. The music of the long-suppressed people from northern Japan has been a particular focus of the Pingipung output in recent years. Following various re-releases by Umeko Ando, the late grande dame of traditional Ainu music, the spotlight is now on the a cappella music of Marewrew, which by the way means ‘butterfly’ in Ainu. Attentive listeners will recognise the voices, as some of the band have already performed as backing singers on recordings by Umeko Ando. Their a cappella versions of traditional Ainu music shed a whole new light on the fascinating songs that have been passed down through generations exclusively through song. 'Ukouk' means 'round singing', which refers to the form in which Marewrew perform and record. Many of the songs are set as tightly interwoven canons: one starts, the others join in, but slightly out of phase: Almost like dub echoes, except that they are sung and not created in post-production. The short songs sometimes unfold into a wondrous trance ('Sikata Kuykuy', 'Honkaya') that seems to spin round and round - if singing can actually dance, then this is how. Nature sounds and woodpeckers can be heard ('Hawsa’), and there is a funny miniature in which the ladies imitate birdsong ('Takuro'). Things get hypnotic with an evocative song about stranded whales ('Hunpe Yan Na’) or an ode to the Orca as ‘Little Sea God’ (‘Pon Repun Kamuy’). The album culminates in unexpected pop ('Yaykatekara') or cumbia moments ('Kanerenren') with a band line-up including percussions and Oki Kano on the famous Tonkori harp. Marewrew are Rekpo, Hisae and Mayunkiki. Rim-Rim was a member of the group until 2022. Oki Kano is responsible for recording and production. Mayunkiki reflects on the ambivalence of performing traditional music as a contemporary band: "When we first started performing, we all thought we had to perform in an Ainu way. But over time we have become more and more open to new ways of singing. I think if our way of singing is seen as the only, correct way of our tradition, then it won't spread, it's not alive. We like it when it's traditional, but it changes, just like our voices have changed over time.” (Quote from the film 'Marewrew's Voice' by Eiko Soga (2021)) 'Ukouk' is a selection of Marewrew's work from the last 13 years, compiled from CD releases by Pingipung's Andi Otto. Oki Kano has contributed unreleased material and added new versions of the songs which had only been released in Japan. The album has been remastered by Kassian Troyer and is now available on LP for the first time.

"Every day, the skies of New York City fill up with unseen clouds of radio signals spreading over immigrant neighborhoods. These culturally charged clouds of radio energy burst with a flow of content that continually shifts and transforms, following the lifecycle and rhythm of the streets. In Brooklyn, the signals alight on Flatbush Avenue, blasting from radios in dollar vans, bakeries, churches and on street corners and kitchen tables. By accessing an analog technology that (outside of the radio itself) is essentially free for the listener, economically marginalized communities avoid the subscription and data fees built in to the conveniences of the digital life. Listeners, often the elders of the community, extend metal antennas and position the radios just so, trying to catch the elusive vibrations of crucial music, news and information that are seldom felt in New York City’s legal and mostly corporate owned media soundscape. In Flatbush, stations broadcast primarily to Haitians, Jamaicans, Trinidadians, Grenadians and Orthodox Jews. The Haitian stations are particularly active in East Flatbush with just under a dozen broadcasting daily in Kreyol to the large Haitian community. “I came across it at a very young age. There was this really popular station back in the late 80s, Radio Guinee, and it was based in Brooklyn.” says Joan Martinez, a young Haitian-American born in the US and a former program host on some of the unlicensed Kreyol language stations. “Nobody knows where it was, there are suspicions. But all I know is from Friday night all the way to Sunday night, you would just hear a series of these stations every weekend and it would be the place where you could listen to the latest in Haitian pop music, rap music. It was also the news, my parents and their friends would all sit around the radio and they would just be politicking in the living room getting really loud, you know, dancing, singing along that sort of thing. It was just like a meeting ground and the radio was guiding it.” This phase of New York City pirate radio rose from the ashes of a previous scene dating to the late sixties: a dozen or so stations sporadically run mostly by white teenagers: a mix of hippies, radicals and electronically inclined misfits. By 1987, this loose collective of friends and rivals devolved into infighting after a short-lived attempt to broadcast from international waters off Jones Beach. This created room for new pirate radio voices from diverse communities that were increasingly being pushed off the legal airwaves by high costs, format consolidation, and “the low power desert”, an FCC-led phaseout of small community broadcasters. The local pirates joined a growing national wave of progressive pirate radio activity taking advantage of a new generation of cheap FM transmitters imported from China or home-brewed in makeshift workshops by free radio activists. By the early 90’s, immigrant community-focused broadcasters In New York City flipped the unspoken rules of the earlier pirates who broadcast mainly late at night on a few pre-determined “safe” frequencies, instead filling the FM dial from bottom to top, day and night. In 2000, under pressure from a nationwide increase in pirate radio activity, the FCC introduced a new license class: Low Power FM (LPFM) but opposition from National Public Radio and the National Association of Broadcasters shut down the issuing of new licenses. That severely limited LPFM’s availability in major urban markets due to rules requiring LPFM’s to be “three click aways” from existing stations. Local pirates felt they had no alternative but to continue broadcasting and some stations in Flatbush have been on the air for decades. Despite the passage of the Local Community Radio Act in 2011, opening a new licensing window with relaxed spacing requirements, few new frequencies were available in NYC due to an already crowded dial. The continued pirate presence is enabled by a sort of safety in numbers, an FCC enforcement team hampered by a low budget and a bureaucratic process of enforcement. Interference aside, FCC commissioners and staff publicly fume at the pirates for a range of potential public safety violations, some more theoretical than others and claim they are somehow harming their own communities, and wonder finally, why don’t they just stream on the internet. By viewing radio piracy purely from a legal perspective, critics miss the cultural and historic forces driving the Haitian pirates. During the Duvalier dictatorship (1957-1986) Haitians had access to only two stations broadcasting in Kreyol, rather than French, the language of the elite. One was Radio Lumiere, a religious station and the other Radio Haiti-Inter, a fiercely independent voice whose director Jean Dominque was assassinated in 1999. “The peasant in Haiti, while he’s working on his farm you know he had a transistor.” Says Dr. Jean Eddy St. Paul, Director of the Haitian Studies Institute at the City University of New York. ‘And many peasants, they don’t have money to buy tobacco to smoke, but they will have money to buy the battery to put in the transistor. The first generation of migration, in the US, was during the 1960s and for many of those people the culture of transistor was part of their everyday life, so they’re still maintaining the culture of transistor. For them, having a radio station is very important.’ In July 2019, on a side street in East Flatbush, I met a man calling himself “Joseph” aka “Haitian” (“because I’m a pure Haitian!”), part of a group that keeps Radio Comedy FM on the air. “There’s no owners and committee. It’s a bunch of young guys”. Joseph says, “We have to do something positive for our community. Right now the Marines are in Haiti and we don’t know what’s next! CNN don’t show you this! BBC don’t show you this! So what we do, we have people in Haiti that call us and tell us what’s going on and will send us pictures. This is how we get our information. And bring it to the people…. I have family over there, my mother’s still there. So I have to know what’s going on. At this point in the digital age, it’s an open question how long these analog pirate stations will remain relevant, as their audiences age, neighborhoods gentrify and younger listeners gravitate to social media platforms. The answer seems to lie with their elderly and impoverished listeners. “They don’t have enough money to buy the newspapers understand?.” Joseph says.” For him that makes it worth it to keep Radio Comedy on the air despite a crackdown from the FCC backed by the PIRATE Act signed into law in 2020 that increases fines to $100,000 a day up to $2 million. But the legislation lacks funding to enforce the new regulations. With a federal statute still in place reducing fines down to the ability to pay, it’s unclear whether the PIRATE Act will be anything more than another in an escalating series of scare tactics. Though the FCC has recently suggested the possibility of a new round of LPFM licenses in the future, the already crowded nature of NYC’s FM band makes it unlikely that new frequencies will be made available to the current pirate stations. In addition the FCC doesn’t want to be seen as rewarding illegal activity by granting a license to former pirate broadcasters, which was a prohibition in LPFM’s earlier licensing periods. And for the moment, Joseph, who’s been running unlicensed stations since 1991 (‘it’s an addiction’) is equally unlikely to cede the airwaves. He sees Radio Comedy as not just a radio station, but a community lifeline. “You know many children we save? There was a bunch of guys…Jamaican, Trinidadian, Haitian trying to form a gang. We talked to them, bring them to the station. Most of them have a diploma now. Without the radio, most of them probably get locked up or dead.” Even with the PIRATE act on the books, the number of stations on the air in Brooklyn has remained steady with an average of about 25 per day and the advent of the Coronavirus pandemic has only sharpened their mission. In March 2020 as the spread of Covid-19 lead to NYC’s lockdown, the unlicensed Haitian broadcasters and the other West Indian stations in Brooklyn took a step closer to their listeners, increasing their air time and enhancing their formats to deliver information about the virus both in New York and in their countries of origin amid the heavy toll it took on the community."

“Upopo Sanke“ means “Let's sing a song" in the Ainu language. Umeko Ando (1932-2004) was one of the best-known artists of the Ainu, an indigenous, long-suppressed community in northern Japan. She sings their traditional songs together with Oki Kano on the Tonkori harp, who also recorded the album. The two are supported by members of the female vocal group Marewrew as well as Ainu percussionists, a string player and a male singer who provides rhythmic shouts and also throat singing. The call-and-response structure of many of the songs is performed with a mantric quality in a vocal style that is perhaps best described as elastic and breathing. There seems to be a gentle smile in every note and syllable. This music softly hits the heart. Upopo Sanke was recorded on a farm in Tokachi in the summer of 2003. We hear dogs barking, a distant thunderstorm and voices imitating animals. The liner notes that accompany the 2LP release gather the anecdotal memories of Umeko Ando and Oki Kano about the stories of the 14 songs. Oki Kano is a musical ambassador of the Ainu culture who tours worldwide with his Oki Dub Ainu Band and also gives solo concerts, always playing the Tonkori, the five-stringed Ainu harp. The Ainu have suffered from the oppression of their culture and language by Japan, especially since the 18th and 19th centuries. Only recently, in 2008, were the Ainu officially recognized again as an indigenous people culturally independent of Japan. As a result of the marginalization, there are now only a few hundred native speakers of the Ainu language left, making it a particularly worthy object of preservation. "Upopo Sanke" was mixed again in part by Oki Kano, before being mastered and cut to vinyl by Kassian Troyer. The 2LP plays on 45rpm and it sounds fantastic. This album was the second album by Umeko Ando, the follow-up to „Ihunke" and also re-released in 2018 by Pingipung together with Oki Kano.

Oleksandr Yurchenko (1966—2020) was a Ukrainian musician and illustrator. In 1990s and 2000s he took part in different bands from Kyiv, such as Electricians, Yarn, Blemish, Suphina’s Little Beast etc., and he also collaborated with Svitlana Nianio and Katya Chilly. Yurchenko is one of the brightest representatives of the Ukrainian independent scene in 90s. Meanwhile, he is one of the most mysterious musicians of this era, being a private person, especially in the late 2000s, when Oleksandr had to leave music because of his illness, but he focused on doing book illustrations and graphic works. In 2010s some of his early records were published, and he was asked for an interview, but he refused, suffering from a serious disease at that time. In April 2020, Oleksandr Yurchenko died, leaving behind a great musical legacy. His main work, “Count to 100. Symphony #1,” was documented in August 1994. Oleksandr used strings instrument of his own invention. Yurchenko took the longboard to make the instrument, installed guitar pickups and 4 strings, and played on it with a bow. It was lost in the 2000s, but the musician remembered that it looked like a long zither. The recording session was held by Oleksandr at home, using guitar delay effects, loops, and Oreadna portable cassette recorder. He tuned the instrument in a special tone, improvising on it for 25 minutes. This drone symphony can be compared with the works of such avant-garde composers as Glenn Branca. However, it sounds innovative, especially for Ukrainian music. Despite it, Yurchenko could not publish this work officially in the 90s and made only a few copies for his own friends. At the beginning of the 2000s, he decided to edit the original version of the symphony. Oleksandr tried to restore the recording a bit, using some effects to make the sound more massive and clear. At the end of the work on this project, Yurchenko left this version in his archive but decided to publish the original recording in the late 2010s. “Intro” is the most mysterious recording from Yurchenko’s archive. Nobody could remember where and when it was recorded, so we can assume that it was made at the beginning of the 90s like a sound experiment because it was found on cassette tape with others recordings of the band Yarn. Also, there is a suggestion that it might be a Casio SK-1 sampler and some old Soviet keyboards. Merta Zara was a family project of Yurchenko and his wife, Svitlana Neznal. They had only one home recording session in 1994. Oleksandr was playing an electric cello of his own invention, and Svitlana was playing on mandolin and singing. As a result, they recorded only one track, "Dress," which appeared on the cassette compilation "Skhovaysya" in 1995. Apart from it, they recorded a few instrumental playbacks, which were found on cassette tape in 2021. Yurchenko was a big appreciator and knower of Central Asia’s music, and it influenced his own music, including Merta Zara, where traditional music and his melodist skills are intertwined. Playbacks were recorded in the beginning of 1995. It was also a home session, making instrumental playbacks for the album “Znayesh Yak? Rozkazhy” (Know How? Tell Me), recorded in collaboration with Svitlana Nianio. It should be assumed that Oleksandr used the same instrument and effects as he used during the “Count To 100” session. Some of these playbacks survived in his archive, but the rest of them were lost. The first one is an 8 minutes drone composition, which was played on a string instrument with a female voice on the background, and the second is the weird track where whirligig was used as an accompaniment. So, we can consider these recordings not only as playbacks but as Yurchenko’s solo stuff. Solo recordings of Oleksandr Yurchenko, made in 1994—1995, are paying attention, especially in experimenting with sound, searching the new ways of creative freedom, and they give a possibility to learn more about the Ukrainian experimental scene in the 90s.

Hermeto's first album recorded in Brazil, and his second solo album (the first one was recorded and released in the USA). Performs as composer of "Bebê" "Plin" and "Serearei", arranger, conductor and instrumentalist. The most experimental record of the master where he shows from beautiful themes like the choro Bebê, which is already a classic of his authorship to deconstructions of well-known themes like Asa branca and Carinhoso. On the track Sereiarei you can even hear an "orchestra" of pigs, geese and other animals. The opener track Bebê was sampled in 1994 by Japanese acid-jazz group United Future Organization.

An interest in ancestral Latin American cosmology has always run right through the music of Ecuadorian music producer Nicola Cruz. His creative process involves an attentive, careful search for the living roots and rituals that are part of South American identity—its Andean and African origins in particular—valuing its rhythms, its oral traditions, its instruments and the energy they transmit. His first record, Prender el Alma (2015) explored the development of the consciousness and spirituality, and how they connect with music. In Siku, his most recent production, Cruz continues this exploration, expanding his vision towards new stories and other cultures as sources of inspiration. A crucial aspect on this journey is his collaboration with other artists from around the world. The siku is a wind instrument of Andean origin, highly symbolic in ancestral rituals, made up of two separate, complementary parts, the arca and the ira. It is a representation of duality, an essential element of the indigenous world view, associated with involvement and complementarity, far from the binary thinking typical of western societies. That duality is reflected on this record in the coming together of sounds, whether electronic or organic, past or present, local or global. On Siku, Nicola Cruz combines instruments with symbolic, spiritual connotations, such as the sitar, the siku, and the balafon with hints of electronica. Studies of the samba, cumbia and rhythms of African, Andean and Hindu origin are combin

A collection of haunted, brooding flamenco recordings taken from the early 1900s through to the late 1930s. Focussing in on the cante jondo (or “deep song”) style, seen as the original manifestation of flamenco singing - from which other elements emerged, such as dancing and playing - this survey captures and documents tracks from the form’s earliest recorded stars.

Omnivorous, dub-diffused, modal electronic jazz skronk by Chris Hontos and Aaron Anderson's Nuke Watch ensemble Nuke Watch ensemble, hitting square between the zonked eyes of Ka Baird, Spencer Clark hallucinations, Treader curios, or Drone Operatør audness. Back with a 2nd helping on TTT, Nuke Watch chase 2021’s eponymous introduction (and subsequent live snapshots for NYPD Records and WEEDING) with a deliciously delirious new suite of ribboning sax and flute lines threaded thru lysergic electronic fractals and rhythmelodic tumult. The sound is a naturally playful and logical extension of Chris Hontos’ work with psych units Food Pyramid, Dreamweapon, and Night Court, and with Anderson as Beat Detectives. It brings all those group’s styles - and some of their personel - together for a richly polychromatic and semi-organic expression of what could loosely be described as outernational future jazz. Fathoming a sound that reaches from the sloshing modal jazz-dub dervish ‘Mutually Assured Destruction’ to 12 minutes of sampledelic, aqueous exotica on ’Sun Cage’, Hontos and Anderson have our attentions rapt for the duration. As implied by their moniker, the group’s sound feels like staring into the sun for too long and doesn’t take itself too seriously, leaving a swirling impression on back of eyelids between the bittersweet psych-folk lash of ‘Lord of the Flies’ and soothing open window jazz projection ‘Portal of Corruption’, while cycling thru all styles across the 12 minutes of 4th world flight in ‘I Was Dead’, syncing minds to the lushest swelter on ‘Leonard’, and knitting processed wind and strings with subbass drops and psychoactive dubbing on ‘Anti Work’. TIP!

Moroccan Jajouka master Bachir Attar meets American experimental musician Elliot Shrap for a live jam of drum machines and traditional Moroccan instruments in 1990. Bachir Attar's Career spans five decades and represents the transcendental sounds of Jajouka, a small Moroccan village situated between Fes and Tangier, known for its unique mystical sound. Fans include William Burroughs and The Rolling Stones with which Bachir recorded with in 1989. A year later Attar collaborated with the prolific avant-garde jazz musician Elliot Sharp on this very Album. Both Sharp and Attar have dedicated their careers to exploring the meeting points between east and west and this album is a unique example of two brilliant minds creating a new, ultra trippy sonic experience. This release is a first collaboration between Fortuna Records and our friends Dikraphone Records out of Morocco, serious unearthers of lost Moroccan music. Look out for more Dikraphone-Fortuna collaborations in the future!

Silencio" is the ninth album in total, and the last album released on Haruomi Hosono's private label, Daisy World Discs, in 2010. At the time of its release, Haruomi Hosono praised this quiet masterpiece with the comment, "The path Soichiro Suzuki found on 'Silencio' among the miscellaneous sounds buzzing in the labyrinth will be a valuable guide for those who come after him.

Occasionally, you find music outside the commercial mainstream, outside of everything – the music of visionaries, eccentrics, inventors, loners, the keepers of secrets, the path-finders. Moondog, Daphne Oram, Harry Partch are from this mould. And so too is Lori Vambe. New on Strut, the first ever reissue of Vambe’s privately pressed original albums from 1982, Drumland Dreamland and Drumgita Solo. A self-taught drummer, inventor, and sonic experimentalist, Lori Vambe is a unique figure in British music. Creator of his own instrument, the drumgita (pronounced ‘drum-guitar’) or string-drum, Vambe intended to create a kind of music that had never been made in order to pursue access to the fourth dimension. Vambe was born in Harare, Zimbabwe and his father, Lawrence Vambe, was a noted Zimbabwean journalist and author. Moving to London in 1959, Vambe immersed himself in the Brixton squat movement of the early 1970s, teaching himself to drum and creating a short-lived performance group, The Healing Drums of Brixton (Vambe, the sculptor Alexander Sokolov and outsider musician Michael O’Shea). Vambe later had a dream-vision involving a feeling of ecstasy while playing an unknown instrument that extended from his own umbilical cord; the instrument would manifest itself as the drumgita. In 1982, he privately produced a pair of home recordings, the diptych set Drumgita Solo and Drumland Dreamland, releasing them on his own label Drumony. On these records, he rejected any commercial aesthetic and employed tape effects, temporal shifts, reversed sound and overdubbing to investigate space-time and access the fourth dimension. Combining layered drums with the rhythmic throb of the drumgita and, on Drumland Dreamland, an improvised piano performance by Brazilian concert pianist Rafael Dos Santos, the albums are both hypnotic and perturbing. Both albums were cut at Portland Studios by Chas Chandler and stand as a concealed monument of Black British experimental music. 500 copies of each record were originally pressed, and both were released together. The albums were never performed live. For this first ever reissue of Drumland Drumland and Drumgita Solo, Strut presents the two albums in their original artwork, housed in a deluxe slipcase including an additional 8-page 12”-sized booklet featuring unseen photos, liner notes and an interview with Lori Vambe by The Wire magazine writer Francis Gooding. Both albums are fully remastered by The Carvery.

Maestro melodist Christophe Petchanatz (aka Klimperei) and all around music fanatic David Fenech engage remotely in a repetitive exchange of recordings and overdubs on their debut album titled ‘Rainbow de Nuit’, sporadically spanning over the last decade. Evocations of experimental and improvised jazz, chansonesque songs, bluesy folk, and outsider music undulate harmoniously across the record. From music boxes and walkie-talkies down to plastic straws, plucking various stringed instruments such as the charrango and banjo, kazoos and snake-charmer ocarina and flutes, all the way through the sweet accordion and melodica, found and traditional tuned percussion - there is far from a shortage of sound sources on this freakishly inviting record. What germinates as an imaginative and emotional chord progression played by Klimperei, evolves with Fenech layering additional recordings, which would then find their way back home to Klimperei yet again, and so on, and so forth. This recursive compositional and improvisational loop, combined with Fenech’s musique-concrete-like mixing and editing techniques, transforms the acoustic recordings by way of compression, saturation, and reverberation or simple pitch changes - resulting in the duo’s recordings seemingly sound like they may very well be an octet in real time. While the majority of the recordings have been ping-ponged remotely, David and Christophe unite under one roof to record the closing track of the album.

The pieces presented on ‘Rainbow de Nuit’ treat the ears to a carousel ride waltzing through a multiverse made up of surrealist puppet theaters, dramatic film noir act changes, and a mosaic of polyphonic instruments and toys alike. In other words, a score to a fable brought to life with haunting yet charming melodies and occasional hallucinatory voices reminiscent of laughter and infantile epiphanies which we hear on Tarzan en Tasmanie and Madrigal for Lola. This is taken a step further by Fenech, to a brief libretto of incomprehensible tongues on Pocarina. Amid the mysterious and dark (Septième Ciel and Rugit Le Coeur) also lies tender and simple compositions (Rainbow de Nuit and Chevalier Gambette), murky suspenseful melancholy (Levy Attend and Eno Ennio), and casually slipping into pensive psychedelic backdrops (Un Cercueil à Deux Places) - forming a colorful blend of sounds. A world of echoes. A tale of tales. One persistent earworm that you’ll likely be whistling and humming along to on a first listen.