MUSIC

Born in 1944 on Martinique island, Max Cilla worked his whole life to resurrect the bamboo flute played by his forebears in the fields from the relative oblivion into which it had fallen in the early 20th century. At first, Max Cilla built them. He went up into his native coastal hills to manufacture them according to traditional rules used in India. Using a simple piece of rough wood, he fabricated a noble instrument of great « historical » significance that showed the way for a younger generation in search of its identity. « I came up with the name of the coastal hills flute »: the great mystic asserts. Fascinated by Cuban music and Latin rhythms, he composed & played his own songs accompanied by the island’s traditional percussions. He recorded and released La Flute des Mornes Vol.1 in 1981. Max Cilla played with Archie Shepp in Paris, recorded on Bonga’s album Angola 74, shared the stage with Tito Puente & Machito and keep on playing today.

The second album by Norwegian folk synth dance music makers Naaljos Ljom. This new collection of tunes represents the next step in the direction paved out on their first album. With more severe singular tonalities mined from the archives the duo have been looking further into the nuances and details, exposing tissue samples of the modes, forms and progressions of Norwegian folk music, and thus gaining greater control over the format. Naaljos Ljom 2 opens with a statement from Norwegian composer and music-theorist Eivind Groven, taken from a radio program from 1966 entitled "In-tune or out-of-tune in our folk music - lecture by Eivind Groven with musical examples.” The statement aptly explains the album's point of departure: "Today, we shall listen to music that cannot be expressed on a regular organ or piano. This is folk music which contain pitches and intervals that are outside the regular tuning system." As elaborated upon in a text on the inner sleeve of the LP we get to hear adaptations of traditional tunes from various Norwegian villages. Naaljos' versions are inspired by a mix of archive recordings of performers such as Andres K. Rysstad, Torleiv H. Bjørgum, Ivar Fuglestad and Gunnar Austegard and the practice of active players such as Sigurd Brokke, Daniel Sandén-Warg, Anders E. Røine, Thov Wetterhus and Kenneth Lien. We also hear a “Halling” (dance style) inspired by master fiddler Trygve K. Vågen. The duo honors the aforementioned Eivind Groven on two tracks of the record and both "Tolvtalvisa" and "To visetoner etter Eivind Groven og Ola Brenno" are based on the melodic material from unique 1930s recordings by Groven and Brenno. Adding to their signature sound of synthesizers and folk instruments the album features more fiddle playing than before, with guest fiddler Rasmus Kjorstad contributing on one track and Naaljos’s Anders Hana playing the fiddle himself on 2 tunes. Next to their usual electric bounciness, some of the tracks go in the direction of sound collage, inspired by the archive recordings the duo uses to learn the original tunes and tunings, and in this way they bring us closer to the source material. The music is put in a context - the real world, past and present. Naaljos Ljom have played at an impressive list of festivals for "cutting edge" music: Rewire Festival in The Hague, Unsound Festival in Krakow, Fri Resonans in Trondheim, Elevate Festival in Graz, Sonic Protest in Paris, UH party in Budapest, Motvindfestivalen in Oslo, Tuvas Blodklubb at Riksscena, Wonderful World in Stavanger, Fanø Free Folk Festival, and Folkemusikkveka in Ål. And this release will surely bring them to many more places. Fiona Talkington wrote the following about the first record: "I was transported to secluded valleys where age-old traditions are the passionate expressions of a community, here re-energized by the chillingly sensitive electronic wizardry of Anders Hana and Morten Joh." And in Norway even the tabloid newspapers picked it up. VG reported on one track of the album: "Gorrlaus has the same intense and monotonously suggestive sound hunt as early Kraftwerk, at the time they played ‘Ruckzuck’".

Experimental dark folk group Brannten Schnüre's 2016 album, 'Geträumt hab ich vom Martinszug' back in print. "Dich lieb ich, Erde! trauerst du doch mit mir! Und unsre Trauer wandelt wie Kinderschmerz In Schlummer sich und wie die Winde Flattern und flüstern im Saitenspiele The third stanza of Friedrich Hölderlin’s poem ‘Dem sonnengott’ evokes a narrator who is tortured by Spleen until slumber makes his childlike gloom disappear with music. Although today’s readers might judge these nineteenth century musings of the Imagination as mere stylistic platitudes, they also still speak beyond the grave as universal truths. A mere two hundred years later similar anxieties and hopes are still channeled through various art forms, with changing success and reverberation. Brannten Schnüre are one of those neo-romantic music experimentalists who add to a long tradition of celebrating folk tale and exoticism. Their meticulously crafted loops, hesitant melodies and heavily nostalgic lyricism could easily be translated to what the late philosopher and music critic Mark Fisher called ‘hauntology’, a postmodern longing for a lost future. To describe the beauty of ‘Geträumt hab’ ich vom Martinszug’, however, the term seems somewhat dissatisfying. Romanticism is a hard nut to crack in the Anthropocene, and Brannten Schnüre’s realms of the cerebral are too deeply ingrained in a German tradition of story telling to define them within popular paradigm. ‘Geträumt hab’ ich vom Martinszug’ was recorded in 2014 in Würzburg and functions as the autumn part of the band’s seasonal cycle quadrilogy (the other segments being ‘Aprilnacht’ (SicSic), ‘Sommer im Pfirsichhain’ (Aguirre) and ‘Durch unser zugedecktes Tal’ (Youdonthavetocallitmusic)). It deals with the Saint Martin’s parade, a mostly European tradition to celebrate the medieval spirit of Saint Martin of Tours, friend of children and patron of the poor. Around 11 November children come out on the streets with lanterns and sing ancient songs in exchange for sweets. It’s a period of snugness and expectation, of yearning and dreaming, and therefore a consummate subject for the duo to scrutinize. To the adult’s ear the dream of the Saint Martin’s parade isn’t all that consolatory. The dark and slow loops of Christian Schoppik rather sound like motifs for a welcome paralysis. Sometimes as a gentle backdrop for vocals by Katie Rich and Schoppik himself, the repetitive structures serve as tricksters that trade innocence for the uncanny. The dream becomes a fever dream which quickly absorbs the listener into a vacuum, an eternal post-panic attack semi-relief. Maybe that’s the amazing paradox of Brannten Schnüre. The space they occupy is never comforting – as if being locked up inside a Carl Grossberg painting – but it’s also a subliminal aural zone you do not want to leave. It’s music as being, as a stream, devoid of climax or catharsis. And because it is flux and being, and exists to be taken, it speaks in art’s purest form. ‘In place of a hermeneutics we need an erotics of art’ Susan Sontag famously concluded her essay ‘Against Interpretation’ with. Well, look no further …"

Brannten Schnüre, the experimental dark folk group out of Würzburg, Germany's 2015 album, 'Sommer Im Pfirsichhain' back in print. "Christian Schoppik composed and played all the music, Katie Rich whispers, recites and sings. Together they make astoundingly beautiful folk with a rich instrumentation leaning towards the atonal spectrum. Instrumental wanderings stand alongside Nico-esque poetry tales. Christian plays the accordeon and in some songs guitar and flute. Inspired by hierophants like Nový Svět and David Jackman, solemn song fragments (a lot of old greek rembetiko-recordings) are modified and looped, with additional instruments and voices being integrated later on. His music has been described as “surreal folkcollage” and “german hauntology”. With the emergence of Schoppik’s second project, a dada cabaret called Agnes Beil in 2010, Brannten Schnüre moved closer to the song structures of its frivolous sibling. The songs of Schoppik’s latest creation Sommer im Pfirsichhain are further accompanied by a female singing voice, lending the pieces the voluptuous quality of a stickily tense midsummer. Sommer Im Pfirschhain (Summer In The Peachgrove) is the second part of a quartet of releases. The first being Aprilnacht which got released on Sic Sic Tapes last year. Part three Geträumt hab' ich vom Martinszug and part four will follow later. Reference points are bands like Winter Family and Twinsistermoon. Music etched on folkloric, ritual elements transferred into the 21th century. Also worth mentioning is the hand-drawn artwork which is made by artist Gwénola Carrère."

Anyone smote by DINTE’s ‘Begena Songs…’ will be properly enchanted by this more expansive - yet still intimate - suite of snapshots from Ethiopia, ’71, spanning the unique, twanging harp sound thru to Amharic poetry, Afar chants, and spellbinding flutes dances One that catches the breath with seldom felt sensations, ‘Ethiopian Musics 1971’ patently owes as much to the incredible performers as their faithful representation in Ragnar Johnson & Ralph Harrisson’s recordings. All secreted to tape on a Uher Report L stereo reel-to-reel recorder, they epitomise an era of ethnomusicological preservation, when the likes of labels such as Lyrichord and Folkways were already decades deep “in the field”, documenting long-held traditions practically untouched by an encroaching, western modernity. And perhaps most crucially, the recordings beautifully render the acoustic settings and vivid vibes with an immersive quality in stark opposition to the era of dry, so-called audiophile studio recordings of ethnic musics to come - all the better for immersing in this wonderfully unfamiliar world. The abundance of singular tones and strong, rare feels they produce is quite staggering to our northern english ears, and we reckon also for anyone else, for that matter. Opening to a joyful couplet of a bluesy ’Song about the beauty of women’, and the almost shanty-like swing and hard rhythm of ’Tej Beit Song’, the set reels to distinctive pieces of Ethiopian Christian song set to begena, or ‘Harp of David’, buzz, and a landscape-scale, 13 minute ‘Love Song (Mary Armede)’. A gripping ‘Drum Song (Jigsaw)’ will be mana to rhythm fiends, and a number of standout flute pieces reprise the frisson of our first encounter with this discipline on Sublime Freq’s ‘Staring into the Sun - Ethiopian Tribal Music’ set of 2012, most potently on the pluming twin pipes of the ‘Fila Flute Dance’ parts, whilst the pentatonic craar (6-stringed lyre) parts surely strike nerves for lovers of the rawest blues, and hail the liberated legacy of Mary Armede, a folk singer-fashion designer of Azmari heritage who surely warrants further investigation. No doubt this is one of the most striking archival discoveries of 2026, acutely advised to anyone enchanted with music from this corner of the world from Éthiopiques to begena harp, thru to Ragnar Johnson’s other arenas of research for Ideologic Organ in Yemen or Papua New Guinea. Dive in without delay.

This album was recorded in 1968. Building on the resounding success of his performance at the Newport Jazz Festival, Hozan Yamamoto was beginning to fully develop his great musical versatility. Regarding , Hozan recalled that, “When it came out, I was still a poor musician living in Koganei(小金井). I listened to it on an 8,000 yen record player. I started getting a lot more recording gigs after its release, so I guess that makes this my debut album. I find it comforting to listen to.” This was the first album released under Hozan Yamamoto’s name as the lead act.

The backing band on this album was the Shungo Sawada (沢田駿吾) Quintet. Members included Shungo Sawada (guitar), Takeru Muraoka (村岡建, tenor saxophone), Yō Tokuyama (徳山陽, piano), Yoshio Ikeda (池田芳夫, bass), and Motohiko Hino (日野元彦, drums). Jazz and folk music tend to pair very nicely, and fusions of the two genres had been often attempted in the past. This album adds a taste of bossa nova to this mixture. While the distinctive feel of Japanese traditional / folk music remains very present, the velvety yet contrasting musicality of bossa nova comes together with Hozan’s resonant shakuhachi tones to create a profoundly exotic vibe.

Although the album’s theme could have lent itself readily to ‘easy’ interpretations, the sheer musical mastery of Shungo’s quintet ensures an overall sophistication throughout the album. The arrangements also point to Shungo’s role. For instance, the intro to track B-1 ‘Sado Okesa(佐渡おけさ)’ borrows from Ike Quebec’s ‘Loie’, from the Blue Note bossa jazz masterpiece (1962). Likewise, every track on the album hints at meticulous musicianship and wide-ranging experimentation. While Hozan Yamamoto’s distinctive sound remains at the forefront, the brilliant sparks of jazziness peppered throughout the album make for a refreshing and engaging listen. It is a masterpiece of an album that manages to deftly combine numerous different elements into a coherent whole.

This album is the sequel to <Shakuhachi and Bossa Nova - Bossa Nova Japanese Folk Songs>. While the exact date of the recording is unclear, various clues indicate that it was released in 1969, the year following the Volume 1 record. The cover art of Volume 2 was almost identical to that of the EP of 4 tracks from Volume 1, suggesting that it was quite well-received. As with Volume 1, the backing band was the Shungo Sawada Quintet. The quintet lineup remained the same except for the drummer: Shungo Sawada (沢田駿吾), guitar), Takeru Muraoka (村岡建, tenor saxophone), Yō Tokuyama (徳山陽, piano), Yoshio Ikeda (池田芳夫, bass), and Takaaki Nishikawa (西川喬昭, drums).

Japanese folk / traditional songs lend well to jazzy interpretations, and Japanese themes were often used in jazz. There have also been numerous previous attempts by jazz musicians to collaborate with players of traditional Japanese instruments such as the shakuhachi(尺八), koto(箏), wadaiko(和太鼓), and shamisen(三味線). Among such musicians, Hozan Yamamoto was one of the most sought-after in the jazz scene. Hozan described his approach as follows: "I didn't learn music through jazz, nor have I tried to express such an understanding of music through the shakuhachi. Instead, I drew on my experiences in traditional shakuhachi playing, striving to express the technique and spirit that I learned there and to present it within the context of jazz." Hozan's words give us some indication of how he was able to preserve his sense of self and endure as a brilliant figure in the jazz scene.

This album, which hails from the earlier phase of Hozan's musical career, somewhat ambitiously aims to combine Japanese folk with jazz and bossa nova. It manages to meet that tall order, with the rock-solid musicianship throughout the album conveying a modern and lively overall feel. Shungo's group effortlessly supports Hozan's vivacious shakuhachi playing. While Volume 2 is a continuation of its previous installment, it brings a more sprightly feel, with tracks such as the explosive ‘Yasugi-Bushi安来節’, the modal-tinged ‘Ina-Bushi伊那節’, the swaying lyrical ballad of ‘Nikko Warakuodori日光和楽踊り’, the groovy jazz-rock of ‘Soran-Bushiソーラン節’, and the delightful interplay with Takeru Muraoka's flute in ‘Gojo-Bushi群上節’. The album is without fillers, making for a heartily rewarding listen throughout.

Dewa Alit, master of radical Balinese gamelan, returns to Black Truffle with Baur Bentur."Genetic (2020) introduced international listeners to the magical sound-world of Alit’s Gamelan Salukat, who perform on instruments tuned to a unique scale derived from modified versions of two traditional Balinese scales. The two pieces heard on Chasing the Phantom (2022) further demonstrated his radical fusion of tradition and experimentation, with passages where unorthodox techniques make the acoustic ensemble resemble glitching electronics. Baur Bentur now highlights another aspect of Alit’s work, presenting pieces composed in 2024 and 2025 where Gamelan Salukat performs alongside virtuoso pianist Sri Hanuraga.Alit’s music is grounded in deep reflection on the tradition of Balinese gamelan and its place in the contemporary world. His title, ‘Baur Bentur’, which translates as ‘mixing and smashing’, points to his embrace of the intercultural mixture of Eastern and Western elements in the search for innovation. Against the calcification of Balinese music into tourist entertainment, Alit poses his searching, experimental work, which celebrates the communal values and performance practices of traditional gamelan while pushing into startling new directions.‘Sukat Tacara’ is a study in layered tempos, meters, and polyrhythms, a constantly shifting dialogue between piano and the instruments of Gamelan Salukat. It begins close to a traditional concerto, pairing a brisk sequence of melodic variations from the piano with a spare but propulsive accompaniment of drums and hanging metallophone tones, punctuated by low gong strikes. The piano builds in volume and density across a rapid succession of fragments, at points recalling George Antheil’s ticking wind-up machinery, though Hanuraga’s jazz background shines through in the fluidity with which he navigates the complexities of the score, where chromatic movement co-exists with bluesy phrases. An abrupt change in the piano to patterns of dense clusters introduces a new episode, during which the metallic instruments of the gamelan enter the foreground. The piece dazzles with its inventive rhythms and dynamics, building to a stunning passage featuring the signature heavy muting technique of the Gamelan Salukat metallophones in kinetic patterns that would be at home on a Príncipe release.The title piece begins at high intensity and rarely lets up, working through bracing unison ensemble melodies and punctuation points where piano and gamelan together seem to become a single, thudding drum. For much of the piece the piano is tightly integrated into the ensemble, the harmonic extensions of the melodic line subsumed into a moving cloud of complex overtones generated by the gamelan instruments. Wildly kinetic on the rhythmic level, the piece swarms with microscopic movements of beating patterns generated by the ‘blend and crush’ of three simultaneous tuning systems: the equal temperament of the piano and the saih cenik (small scale) and saih gede (big scale) used by the gamelan instruments. Accompanied by the composer’s thoughtful liner notes and images of the musicians, Baur Bentur is a stunning next step in Alit’s radical combination of tradition and innovation."

‘Araya Lam’ is the 3rd album by The Paradise Bangkok Molam International Band. Following on from ‘21st Century Molam’ and ‘Planet Lam’ the band head deeper into the roots of Isan music, collaborating with others traditional musicians on Vocals, Pong-Lang, Pi and Sor. Each instrument brings something fresh to add to the group’s take on Molam music. In addition, the band nod to New York Post-Punk on ‘Zud Rang Ma’ and sounds from across the Indian ocean region on ‘Psych Lam Kor’. Looking back to their roots to move ever further forward ‘Araya lam’ is the next chapter in the always evolving Paradise Bangkok concept.

Obscure, rare spiritual jazz, deep folk and psychedelia sounds from the French ‘70s - ‘80s underground ‘Spirit of France’ is an anthology celebrating the French artists whose total desire not to belong to a particular trend expanded their horizon by pushing the boundaries of creative music. Recording in caves during the full moon, or in the open air in Ibiza to celebrate the sun - with flutes, cromorne (French woodwind reed), darbouka and hurdy-gurdy, or with fascinating, unusual, artist-build instruments, with sounds heavily influenced from Indian, African, Arabic, Eastern and Malagasy cultures, this is what makes this compilation so unique. Freedom of expression, experimental creativity and collaboration constitute the fuel for these hand picked artists – similar to Don Cherry’s influence on Colin Walcott and Kahil El’Zabar (in the field of jazz), and folk background artists like Robbie Basho and Sandy Bull; in Europe, the same approach was manifested in Italy with bassist Marcello Melis, the Sardinian singers from the Gruppo Rubanu, Aktuala and Futuro Antico. In France, Cossi Anatz, Nu Creative Methods and Sonorhc were also echoing the same approach. ‘Spirit of France’ – a long project in the making, is dedicated in unearthing more than just curiosities, instead focusing on never been reissued, obscure, artist-self-released music. Carefully curated by Spiritmuse Records’ Mark Gallagher and Thea Ioannou, and joined by young French digger Tom Val, ‘Spirit of France’ is an anthology of obscure spiritual jazz and its’ relationship with deep folk in the ‘70s - ‘80s French multi-cultural melting pot underground scene. The album’s aim is evident from the outset, with Rémy Couvez’s aptly named ‘Rêve de Voyage’, illustrating the theme’s quest for imaginary folklore, continued with Workshop de Lyon, Jef Gilson – France’s spiritual jazz giant, Sylvain Kassap, Noco Music, Pân-Râ, L’Empire des Sons, Ghédalia Tazartès, and the mysterious Adjenar Sidar Khan. Some of these artists remain unacknowledged, yet they’re all extraordinary heroes of the French music avant-garde scene. ‘Spirit of France’ is a journey of imaginary folklore, blending spiritual jazz influences and deep folk, celebrating the unique sounds of the French avant-garde underground, at the crossroads of the tribal, the secular and the universal.

Obscure, rare spiritual jazz, deep folk and psychedelia sounds from the French ‘70s - ‘80s underground ‘Spirit of France’ is an anthology celebrating the French artists whose total desire not to belong to a particular trend expanded their horizon by pushing the boundaries of creative music. Recording in caves during the full moon, or in the open air in Ibiza to celebrate the sun - with flutes, cromorne (French woodwind reed), darbouka and hurdy-gurdy, or with fascinating, unusual, artist-build instruments, with sounds heavily influenced from Indian, African, Arabic, Eastern and Malagasy cultures, this is what makes this compilation so unique. Freedom of expression, experimental creativity and collaboration constitute the fuel for these hand picked artists – similar to Don Cherry’s influence on Colin Walcott and Kahil El’Zabar (in the field of jazz), and folk background artists like Robbie Basho and Sandy Bull; in Europe, the same approach was manifested in Italy with bassist Marcello Melis, the Sardinian singers from the Gruppo Rubanu, Aktuala and Futuro Antico. In France, Cossi Anatz, Nu Creative Methods and Sonorhc were also echoing the same approach. ‘Spirit of France’ – a long project in the making, is dedicated in unearthing more than just curiosities, instead focusing on never been reissued, obscure, artist-self-released music. Carefully curated by Spiritmuse Records’ Mark Gallagher and Thea Ioannou, and joined by young French digger Tom Val, ‘Spirit of France’ is an anthology of obscure spiritual jazz and its’ relationship with deep folk in the ‘70s - ‘80s French multi-cultural melting pot underground scene. The album’s aim is evident from the outset, with Rémy Couvez’s aptly named ‘Rêve de Voyage’, illustrating the theme’s quest for imaginary folklore, continued with Workshop de Lyon, Jef Gilson – France’s spiritual jazz giant, Sylvain Kassap, Noco Music, Pân-Râ, L’Empire des Sons, Ghédalia Tazartès, and the mysterious Adjenar Sidar Khan. Some of these artists remain unacknowledged, yet they’re all extraordinary heroes of the French music avant-garde scene. ‘Spirit of France’ is a journey of imaginary folklore, blending spiritual jazz influences and deep folk, celebrating the unique sounds of the French avant-garde underground, at the crossroads of the tribal, the secular and the universal.

Nara Leão is known as "the muse of bossa nova”. Already as a teenager in the late 1950s, she became friends with several singers and composers who took part in Bossa Nova's musical revolution, including João Gilberto, Vinicius de Moraes, and Antônio Carlos Jobim. By 1963, after singing as an amateur for a few years, she became a professional and toured with Sérgio Mendes. In 1968 she appeared on the album “Tropicália: ou Panis et Circenses” together with artists including Gilberto Gil, Caetano Veloso, Os Mutantes and Gal Costa, performing "Lindonéia”, which appears as first track in this album, published in the same year.

Released in 2021, Country Tropics was the first offering from Old Saw. At the time, no one was really certain who was behind the lush and textured arrangements of a soon to be beloved ensemble of New England based musicians. 5 years and 4 albums later, the group announced that their fall 2025 double album, The Wringing Cloth, would be their last. An outpouring of affection and adoration for what the group had accomplished followed, with many noting just how unique a space Old Saw occupied within an increasingly saturated sphere of Americana drone music It’s with great pride and enthusiasm that we announce this 5th year anniversary pressing of Country Tropics to coincide with the group making a U-turn and rather than closing up shop, they are planning their very first live performances slated for later this summer across the northeast US. Country Tropics has been highly in demand over the years and it feels appropriate to give it new life 5 years after its release, featuring deluxe packaging and wider global distribution. ***below album description from initial release*** Devotional music and its devotees all do a bit of "buying in"; that while one's on the ground reality may appear anything but celestial, through this music, one can reach ecstatic space, ecstatic peace. However, devotional music is not solely concerned with a skyward glance - what does it look like to raise up the rust, look upon fractured branches, gaze at the density of a low fog across a field? Instead of us looking up at the land, what if the land was looking back at us? Old Saw brings together a brigade of New England silt sifters to raise up the land not as excavators, but as preparators. Tending and caring for the simple mess that our world discards. Throughout "Country Tropics" four pieces, the crew stretches and bends chords to their resting place before setting forth towards a new one. Fiddle drone, wistful tape loops of pedal steel, pipe organ hums, and clattering bells call us to scenes of observation, a water tower, a mechanical bull rental agency, a back porch, a taxidermy shop, a local church choir, a garden with singing vines, voltage hum of the electric fence on Pulp mill bridge road. The funny thing about devotion is the absence of sight, of source. We place trust in the guide or guides to bring us to a place of seeing, feeling, and hearing. The music on "Country Tropics" calls out to those in search of such places, but also doesn't demand we conjure some fantastical, celestial vision of understanding. Rather, Old Saw points our gaze downward towards the terrafirma unconsidered, and guides our hands into the dirt.

A pure shakuhachi work by Katsuya Nonaka, a shakuhachi player and organic rice farmer whose deep relationship with nature forms the very foundation of his musical express

With Flame Folclòre, Cocanha continues reclaiming Occitan folklore as a living, political and embodied space. For Lila Fraysse and Caroline Dufau, folklore is neither decoration nor nostalgia. It is a site of struggle, where narratives, identities and imaginaries are constantly renegotiated. Drawing from fragments of traditional Occitan music, the duo composes, reshapes and rewrites. Ancient melodies intertwine with original texts in a contemporary language that echoes both subversive Occitan memories and present-day struggles. The voice becomes a chronicle of now, a way of inhabiting the present. Driven by hypnotic polyphony and the deep pulse of stringed tambourines, the album embraces a minimal, physical and grounded aesthetic. Repetition acts as propulsion, dance as function. Cocanha’s practice is collective by nature: to gather, to move, to fuel a joyful struggle around reclaiming the commons. This album marks a turning point in the group’s approach, with the emergence of a resolutely collective form of creation. Cocanha’s musicians, Lila Fraysse and Caroline Dufau, led the pre-production alongside Catalan producer Raül Refree, with whom they had worked on their previous record Puput. Together, they shaped the album’s sonic identity, co-arranged Cocanha’s compositions for the studio, and invited Italian musician and producer Walter Laureti (known for his work with Davide Ambrogio) to record the album. Paulin Courtial (from the Occitan rock duo CxK) joined them to record two additional tracks. But the collective momentum doesn’t stop there. In order to fully realise this shared vision, the group invited friends and collaborators Audrey Ginestet, Arthur Ower, Jules Ribis and Johann Levasseur to take part in the mixing process, joining Raül Refree, Walter Laureti and Paulin Courtial in shaping the record through a truly multi-handed approach.

With Flame Folclòre, Cocanha continues reclaiming Occitan folklore as a living, political and embodied space. For Lila Fraysse and Caroline Dufau, folklore is neither decoration nor nostalgia. It is a site of struggle, where narratives, identities and imaginaries are constantly renegotiated. Drawing from fragments of traditional Occitan music, the duo composes, reshapes and rewrites. Ancient melodies intertwine with original texts in a contemporary language that echoes both subversive Occitan memories and present-day struggles. The voice becomes a chronicle of now, a way of inhabiting the present. Driven by hypnotic polyphony and the deep pulse of stringed tambourines, the album embraces a minimal, physical and grounded aesthetic. Repetition acts as propulsion, dance as function. Cocanha’s practice is collective by nature: to gather, to move, to fuel a joyful struggle around reclaiming the commons. This album marks a turning point in the group’s approach, with the emergence of a resolutely collective form of creation. Cocanha’s musicians, Lila Fraysse and Caroline Dufau, led the pre-production alongside Catalan producer Raül Refree, with whom they had worked on their previous record Puput. Together, they shaped the album’s sonic identity, co-arranged Cocanha’s compositions for the studio, and invited Italian musician and producer Walter Laureti (known for his work with Davide Ambrogio) to record the album. Paulin Courtial (from the Occitan rock duo CxK) joined them to record two additional tracks. But the collective momentum doesn’t stop there. In order to fully realise this shared vision, the group invited friends and collaborators Audrey Ginestet, Arthur Ower, Jules Ribis and Johann Levasseur to take part in the mixing process, joining Raül Refree, Walter Laureti and Paulin Courtial in shaping the record through a truly multi-handed approach.

Shangaan electro, amapiano & gqom fiends take note: Limpopo’s Serokolo 7 breaks thru with a thrilling introduction to Mapanta; a local, traditional sound he’s revived and modernised, somehow resembling amapiano’s taut log drum rhythms and tense atmospheres, but sped to 180BPM, spliced with toasters and FX bombast glittering with modernist melodic sheen. In other words: 100% zingers! Repped by Björk during her DJ set at this year's Venice Biennale, Serokolo 7's debut is an idiosyncratic, adrenaline-filled reboot of South Africa's lesser-known mapanta sound, stirring its 180BPM rhythms with traces of footwork, gqom and hard techno. South Africa’s scene has perfused every nook of the global club movement for years at this point; whether it's the low 'n slow sound of Durban's gqom, Pretoria's kwaito-rooted Bacardi house or world-dominating log drum-laced amapiano, but head north to the country's border with Botswana, Zimbabwe and Mozambique, and you'll hear something completely different. In Ga Sekhukhune, a village in the Limpopo province, the Bapedi ethnic group have retained their own unique cultural form, mapanta, a "living communal practice" that has been maintained through weddings and youth gatherings over decades. Although its popularity waned after its peak in the 1980s, producer, DJ and sound-system operator Serokolo 7 has been instrumental in modernising the formula, sharing FL Studio tips and tricks and sound packs in the village to keep the music alive. 'Maramfa Musik Pro' is Serokolo 7's first widely-available set and is a great primer to his contemporary strain of mapanta, and although he augments the traditional rhythms with ideas he's skimmed from other interrelated rhythmic forms, the core elements still remain intact. The unique vocals, for example, are considered invocations, delivered in Sepedi, one of South Africa's 12 official languages. And they can't be cleaved from their ceremonial function, speaking directly to mapanta's importance as a community celebration, calling out to family lines and totems. The rhythms themselves, while similar in some ways to the brittle, high-speed work of Nozinja (who hailed from nearby Giyani), sound as if they've been marinated in their own juices, trance-inducing but simultaneously disrupted by Serokolo's unforgettable oddball production choices, whether it's field recordings, screwed voices or delirious sub-heavy basslines. The album opens with 'Naba Ba Papedi', a bleak uptempo ritual that plays like an unwieldy fusion of gqom (that omnipresent synth drone), footwork (those unmissable rushing snares) and Shangaan Electro, with layered vocal chants and callouts filling in the gaps. Serokolo is a restless producer who's out on his own, something that only becomes fully evident as the set develops with the pneumatic 'Roskae', a fusion of vocal micro-edits and pressurised subs, or the electrifying 'Chunku Manabeng', that excites the core pulse with brain twisting polyrhythms and the occasional log drum smack for good measure. On ’Bonkoko Bagana' Serokolo lightens things up with chiming melodic hooks and a feathery manyalo-style beat. Unsurprisingly, it's this track that Björk made the focal point of her recent Venice appearance - a key cut from yet another truly eye-opening treasure from Nyege.

Recorded in a live setting and played with instruments conserved in the collections of the MEG Museum, Cutting Branches For A Temporary Shelter is Midori Takada’s very own rendition of "Nhemamusasa", a traditional work emblematic of the musical repertoire for mbira of the Shona of Zimbabwe, well known worldwide, thanks notably to its version by Paul F. Berliner included on the famed 1973 album The Soul of Mbira.

The choice of this title by Midori Takada evokes the links between traditional African and contemporary music which are the foundation of this work, and it also translates the resolutely multicultural vision of the artist.

Midori Takada explains: "African music is remarkable for its polyrhythms. Not only are there simultaneously several rhythmic motifs, sometimes as many as ten, but furthermore it may be that the part played by each musician has its own starting point and its own pace, all combining to form a cycle. All the cycles progress at the same time according to a single metrical structure which functions as a reference point, but which is not played by any one person from beginning to end. The structure emerges out of the multi-level parts, all different. With the Shona, the musical system is based on the polymelody: one performs simultaneously several melodic lines which are superimposed, each having its own rhythmic organization. It is truly captivating. In Western classical music, one four-beat rhythm induces some precise temporal framework and regular reference points, which come on the strong beats 1 and 3. But in the logic of the Shona musical system, and in other African music, the melody can begin in the very middle of the cycle and be continued up to some other place in an autonomous manner, as if it had its own personality. It’s very rich."

The album comes with in-depth liner notes that include an interview with Midori Takada, a point of view by Zimbabwean scholar, musician and activist Forward Mazuruse, and background information on the project by Isabel Garcia Gomez and Madeleine Leclair from MEG Museum.

The sleeve features an artwork by celebrated Zimbabwean painter Portia Zvavahera.

Part of the budget for the album was donated to Forward Mazuruse’s Music For Development Foundation whose aim is to identify, nurture, and record young but underprivileged musicians in Zimbabwe.

Blood Blood Song continues East of the Valley Blues’ streak of sublime, future-forward acoustic fantasias. For years, the Toronto-based duo, comprised of brothers Kevin and Patrick Cahill, has excelled at an earthy and pensive brand of instrumental music inspired by notions of folk music as a global, rather than regional, idiom. While the duo’s elegant and unassuming virtuosity easily distinguishes East of the Valley Blues from its contemporaries of would-be Bashos and fledgling Faheys, it is the group’s telepathic improv that provides the certain x-factor that ultimately sets it apart from its peers. Throughout Blood Blood Song, Kevin Cahill’s percussive, prepared nylon string guitar---occasionally evoking the sound of a begena—remains in constant conversation with his brother Patrick’s nimble steel string abstractions. Though the stereo separation places the brothers on opposite corners of the stereo field—Kevin mostly on the right and Patrick mostly on the left—the two guitars often create the illusion of appearing to meet in the middle, where they blend into a single, dynamic sound. Blood Blood Song is an album of uncommon intimacy and grace. Of music that doesn’t so much develop as unspool. Music that blooms. - James Toth / Wooden Wand

Blood Blood Song continues East of the Valley Blues’ streak of sublime, future-forward acoustic fantasias. For years, the Toronto-based duo, comprised of brothers Kevin and Patrick Cahill, has excelled at an earthy and pensive brand of instrumental music inspired by notions of folk music as a global, rather than regional, idiom. While the duo’s elegant and unassuming virtuosity easily distinguishes East of the Valley Blues from its contemporaries of would-be Bashos and fledgling Faheys, it is the group’s telepathic improv that provides the certain x-factor that ultimately sets it apart from its peers. Throughout Blood Blood Song, Kevin Cahill’s percussive, prepared nylon string guitar---occasionally evoking the sound of a begena—remains in constant conversation with his brother Patrick’s nimble steel string abstractions. Though the stereo separation places the brothers on opposite corners of the stereo field—Kevin mostly on the right and Patrick mostly on the left—the two guitars often create the illusion of appearing to meet in the middle, where they blend into a single, dynamic sound. Blood Blood Song is an album of uncommon intimacy and grace. Of music that doesn’t so much develop as unspool. Music that blooms. - James Toth / Wooden Wand

A collection of spellbinding, melismatic vocal improvisations taken from 78s cut between the mid 1920s to mid '30s - a period defined by the aftermath of the Ottoman Empire’s partition, the Greco-Turkish War and the compulsory population exchange that followed. This same period also represented a time of intense efforts, following the establishment of the Republic, to westernise the new nation's music - coupled with a ban on traditional music education in schools, and later a complete ban on broadcasting Ottoman-Turkish classical music on the radio. As such these performances seem shrouded in an even more distant past, and feel quite intimately connected with forms of Greek amanes and rebetiko - having stemmed from the same Ottoman makam system, both with a subject-matter focussed on heartbreak, yearning, and pain.

A collection of spellbinding, melismatic vocal improvisations taken from 78s cut between the mid 1920s to mid '30s - a period defined by the aftermath of the Ottoman Empire’s partition, the Greco-Turkish War and the compulsory population exchange that followed. This same period also represented a time of intense efforts, following the establishment of the Republic, to westernise the new nation's music - coupled with a ban on traditional music education in schools, and later a complete ban on broadcasting Ottoman-Turkish classical music on the radio. As such these performances seem shrouded in an even more distant past, and feel quite intimately connected with forms of Greek amanes and rebetiko - having stemmed from the same Ottoman makam system, both with a subject-matter focussed on heartbreak, yearning, and pain.

Concert at Prades-le-Lez marks the origins of the Intercommunal Free Dance Music Orchestra. In 1974, François Tusques and his companions (Michel Marre, Jo Maka, Adolf Winkler and Guem), in the spirit of Don Cherry or Chris McGregor, playfully dismantle all borders and all styles of creative music. On this second volume, the Intercommunal builds unprecedented soundscapes around a song of revolt, a dance tune, or a burst of dissonance. The journey is unforgettable, no question about it. On repeat listening, it even becomes… lunar! “The music that we make is primarily meant to be listened to live,” warned a leaflet from the Intercommunal Free Dance Music Orchestra. This is precisely why the (restored!) reissue of the two volumes of Concert at Prades-le-Lez, recorded on January 25 and 26, 1974 by François Tusques and his comrades, is such an important event. In 1971, after recording a series of albums that would leave a lasting mark on French jazz (Free Jazz, of course, with Michel Portal, François Jeanneau, Bernard Vitet, Beb Guérin and Charles Saudrais, but also Le Nouveau Jazz with Barney Wilen, or the solo Piano Dazibao), François Tusques founded the Intercommunal—a grouping whose very name called for the fraternization of the various communities making up the country: Our music will help, we hope, to resolve the contradictions that exist between workers belonging to different communities, by breaking down various forms of national chauvinism, and more particularly the chauvinism of certain French people toward the cultures of Third World countries… Long live the friendship between the peoples of the whole world! Among the great records made by the Intercommunal Free Dance Music Orchestra, the two volumes of Concert at Prades-le-Lez come first, before L’Inter Communal, Vol. 4, Le Musichien, and Après la marée noire (four titles already reissued by Souffle Continu). François Tusques and his companions (Michel Marre and Jo Maka on saxophones, Adolf Winkler on trombone, and Guem on percussion) performed on January 25 and 26, 1974 at the Moulin de Prades-le-Lez, a few kilometers from Montpellier. It was thus in the southern region of Occitanie that the first echoes of this musical vision of a borderless brotherhood were recorded. “We’re not among the Colonels,” the Intercommunal reassures us right away, performing a stride piano tune carried by African winds that the audience cannot resist for long. The energy is already striking and it never lets up throughout these two recordings, from start to finish: jazz, blues, traditional music, minimalism, even funk… The musicians of the Intercommunal have heard a lot of great music and now delight in reinventing it by mixing it all together. “We want the song form to take its place as a weapon in the struggle against capitalist exploitation and all those who oppress us morally and materially,” declared an Intercommunal leaflet, quoting Jean-Baptiste Clément, author of the lyrics to “Le Temps des cerises.” The struggle was therefore serious—but it did not prevent François Tusques and his group from waging it in a festive spirit: each piece on Concert at Prades-le-Lez sends out a call for love and fraternity. Fifty years later, the message remains as relevant as ever—and once again, it is François Tusques who makes it heard.

A reissue set featuring the early signature works of the Intercommunal Free Dance Music Orchestra, led by François Tusques—a pivotal figure in French free jazz! This release compiles their legendary live album "Vol.1", recorded at a watermill in Prades-Le-Lez in the South of France in 1971, along with its follow-up second album, "Vol.2", together on CD for the very first time.