MUSIC

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

Released in 1983 on a miniscule run of 300-self-financed LP’s, Dennis Taylor’s ‘Dayspring’ remains a lost masterwork of transcendental instrumental guitar. An important missing link between the 60’s folkloric experimentalism of John Fahey and Robbie Basho, and the new age atmospherics mined by William Ackerman and Michael Hedges in the early 80’s. Though Taylor’s guitar playing remains crisply unadorned on these 10 tracks, his technique and his compositions stretch beyond the folk roots of the genre. He crafts a soundworld that is both immersive and familiar. His pastoralism has a spaciousness - a pianistic drift - that feels truly timeless. Taylor cut his musical teeth through the 60’s and 70’s playing with garage rock bands, and later finding his footing in the world of jazz/folk fusion. Sometime in the early 70’s, Taylor found his most profound inspiration to date when he witnessed a live performance from Takoma Records luminary, Leo Kottke. Enraptured by Kottke’s ability to fill the room so completely, with the sound of just one instrument, Taylor was determined to follow a similar path. Thus, he began composing music for solo guitar. He spent nearly a decade writing and honing his pieces, finally entering a studio in 1982 to commit them to tape. Taylor likened the recording experience to “a living room concert.” He recorded each song in a single take, in the order they appear on the album. Paying out of pocket for the recording sessions, studio time was at a premium, so Taylor had arrived prepared. And the results speak for themselves. Dennis Taylor’s guitar playing is clean, precise, and masterfully proficient. And yet, ‘Dayspring’ is not merely a document of technical ability. His compositions are deeply expressive. Taylor’s deft fingerpicking is married to achingly beautiful melodicism. His arpeggios chime and roll with painterly expression. Across the breadth of ‘Dayspring’, Dennis Taylor strikes a perfect balance between wistful nostalgia and bold expansion. Though Taylor initially hoped to release his album with new age progenitors Windham Hill, he ultimately decided to release the album on his own. He self-financed a pressing of 300 LP’s, which were largely distributed locally in his hometown of Lincoln, Nebraska. And now, Morning Trip is supremely proud to bring this album back to light. An important missing piece in the expansive tapestry of instrumental guitar music, finally restored on its original format.

Singer, actor and musician Farid El Atrache, born on October 19, 1910 in Soueïda, Syria, and died on December 26, 1974 in Beirut, Lebanon, is considered the greatest singer of the Arab world. A virtuoso of the oud, his timeless work, rich in hundreds of compositions, is recognized the world over. The present selection is devoted to the master's early works recorded in the 1930s-1940s. ----- Chanteur, acteur et musicien, Farid El Atrache né le 19 octobre 1910 à Soueïda en Syrie et mort le 26 décembre 1974 à Beyrouth au Liban est considéré comme le plus grand chanteur du monde arabe. Virtuose du oud, son oeuvre intemporelle riche de plusieurs centaines de compositions est reconnue dans le monde entier. La présente sélection est consacrée aux premières oeuvres du maître enregistrées dans les années 1930-1940.

Following the 2016 release of "Ethiopian hit parade vol.1", Francis Falceto, founder of the Ethiopian series and Heavenly Sweetness continue their work of reissuing the Ethiopian hit parade series on vinyl. These are very rare vinyls, published at the time in only 300 or 400 copies. After releasing about fifty singles and his first LP (Ethiopian Modern Instrumental Hits AELP 10), the late Amha Eshèté, who passed away this year, undertook in 1972 to collect his best productions released on singles in a series of albums that have become mythical (and unobtainable in original). The first four volumes of Ethiopian Hit Parade were released in September and October 1972, and the fifth in January 1973. The one you have in your hands is volume 2. 1. GETACHEW KASSA "Tezeta (slow+fast)" This double version of "Tezeta", by its success and the controversy it fuelled between outraged conservatives and the young pop guard, stands as a symbol of pre-revolutionary Ethiopia - light music trend. Its fast part is very representative of the upheaval in Ethiopian society: Gétatchèw Kassa gives a version that is totally contrary to tradition, but so much in the tone adopted by the young Ethiopian anti-conformists of 1972. This "Tezeta" was, moreover, Ethiopia's biggest recording success - around 5,000 copies, whereas the big hits had a ceiling of 2 or 3,000 copies, and the small hits a few hundred. 2.MULATU ASTATKE "Munayé” In the Ethiopian musical landscape, Mulatu Astatqé is a personality totally apart, atypical, unique in his genre. Musician, arranger, composer, innovator, mover and shaker, his true uniqueness certainly lies in his action for instrumental music, which is not an Ethiopian tradition. This title "Munayé" is in fact the title that opens the album "Ethiopian modern instrumental hits". He is joined on piano by Girma Bèyènè, Testa Maryam Kidané on tenor sax and Andrew Wilson on guitar, Ivo on bass, Tesfayé "hodo" Mékonnen and Girma Zémaryam on drums, and the strings are undoubtedly those of the Police String Orchestra. 3. TESHOME METEKU "Yezemed yebaed" & "Mote adeladayou" Tèshomè Meteku was something of a meteor. Brother of saxophonist Téwodros Meteku, he recorded only four songs, four exceptional jewels, before leaving for Sweden to continue his studies. He is surely one of the voices that best matched Mulatu Astatqé's arrangements. 4. ABAYNEH DEDJENE "Balendjèrié 5 & 7. ALEMAYEHU ESHETE "Alteleyeshigneme" & "Temhert bété" Along with Mahmoud and Tlahoun Gèssèssè, Alèmayèhu Eshèté is one of the most prolific singers in the Ethiopian discography. A leading vocalist with the Police Orchestra since 1960, he was one of the first artists to leave the institution to join the young guard of independent orchestras, such as the Soul Ekos, or the Alem-Girma band which he founded with the pianist and arranger Girma Bèyènè. Often referred to as James Brown or the Ethiopian Elvis for his looks and stage presence, as well as for his music, Alèmayèhu has long symbolised modernist Ethiopia, enamoured of Rhythm and Blues and Soul music, without abandoning the roots that are so unique to the thousand-year-old Abyssinian nation. 6. MENELIK WOSSENACHEW "Belew bedubaye » 9. ESSATU TESSEMMA and SEYFU YOHANNES "Fikir bekumena » Like Tlahoun Gèssèssè and Abaynèh Dèdjèné, Essatu Tessemma was also a singer attached to the Imperial Body Guard Band, until the 1974 revolution. A native of Soddo Wélayta, he died in the mid-1990s. Unfortunately, Sèyfou Yohannes has left us very few traces (only 6 tracks recorded on vinyl). Born in 1946, he died in the early 1970s before reaching his thirties. A pioneer among independent singers, Sèyfou Yohannes sang in particular with The Soul Ekos, a model of the non-institutional band, very open to Afro-American music and produced by Amha Eshèté. 10. MULUKEN MELESSE "Enbayén terègiw" A precocious phenomenon, Muluqèn Mèlèssè was 13 years old when he began his singing career in 1966. Like many vocalists of his time, he started out in the various police bands before singing with the first non-institutional groups or those formed by club owners. This singer will be the subject of the next volume (31) in the Ethiopian series.

At the end of June 2025, the Krakow-based label Instant Classic will release the album "Bura" by Raphael Rogiński and the group Ružičniak Tajni, which includes Serbian artists: Svetlana Spajić, Marina Džukljev and Tijana Golubović. The album also features guest appearances by Piotr Zabrodzki (LXMP, Mitch & Mitch) and Mila Gavrilovič. Ružičniak Tajni is a unique meeting of Polish and Serbian musical traditions, the result of cooperation between artists seeking new forms of expression based on the cultural heritage of Central and Eastern Europe. The initiator of the project is Raphael Rogiński - a Polish guitarist, composer and researcher, known for his experimental approach to traditional music and his love of improvisation. In the project, he is accompanied by three outstanding Serbian artists whose work is a conscious combination of local traditions and modern expression: Svetlana Spajić – a renowned ethnomusicologist and singer, specializing in old vocal techniques and archaic song forms. Her interpretations combine authenticity of message with sensitivity to the contemporary context. Marina Džukljev – a pianist moving in the area of ​​improvised and experimental music, known for deconstructing harmonic and rhythmic structures. Tijana Golubović – a violinist and vocalist, drawing from folk performance practice, while simultaneously exploring new sonic narratives. Their collaboration resulted in the album “Bura”, recorded in Serbia in November 2024. The title refers to the characteristic wind from the northern Balkans, symbolizing both the forces of nature and the cultural tensions shaping the identity of the region. The album is a musical encounter of traditional Serbian songs – reconstructed on the basis of oral traditions and archival materials – with modern means of expression. Another key element are Raphael Rogiński’s original compositions, inspired by Sufi poetry, which was translated into Serbian in the 19th century. The sound layer of the project is based on the dynamic interaction of voice, stringed instruments and piano. Spajić brings the depth of archaic vocal techniques, Golubović combines the violin idiom with the vocal one, Džukljev creates complex harmonic structures, and Rogiński transforms the guitar tradition, enriching it with microtonality and modality. The Ružičniak Tajni concert tour will take place in May and June 2025, covering five Serbian cities. The inaugural concert is scheduled for May 16 in Belgrade. The project was created with the support of the Polish Institute in Belgrade. The concert tour is carried out in cooperation with the Adam Mickiewicz Institute as part of the cultural programme accompanying the Polish Presidency of the Council of the European Union in 2025.

At the end of June 2025, the Krakow-based label Instant Classic will release the album "Bura" by Raphael Rogiński and the group Ružičniak Tajni, which includes Serbian artists: Svetlana Spajić, Marina Džukljev and Tijana Golubović. The album also features guest appearances by Piotr Zabrodzki (LXMP, Mitch & Mitch) and Mila Gavrilovič. Ružičniak Tajni is a unique meeting of Polish and Serbian musical traditions, the result of cooperation between artists seeking new forms of expression based on the cultural heritage of Central and Eastern Europe. The initiator of the project is Raphael Rogiński - a Polish guitarist, composer and researcher, known for his experimental approach to traditional music and his love of improvisation. In the project, he is accompanied by three outstanding Serbian artists whose work is a conscious combination of local traditions and modern expression: Svetlana Spajić – a renowned ethnomusicologist and singer, specializing in old vocal techniques and archaic song forms. Her interpretations combine authenticity of message with sensitivity to the contemporary context. Marina Džukljev – a pianist moving in the area of ​​improvised and experimental music, known for deconstructing harmonic and rhythmic structures. Tijana Golubović – a violinist and vocalist, drawing from folk performance practice, while simultaneously exploring new sonic narratives. Their collaboration resulted in the album “Bura”, recorded in Serbia in November 2024. The title refers to the characteristic wind from the northern Balkans, symbolizing both the forces of nature and the cultural tensions shaping the identity of the region. The album is a musical encounter of traditional Serbian songs – reconstructed on the basis of oral traditions and archival materials – with modern means of expression. Another key element are Raphael Rogiński’s original compositions, inspired by Sufi poetry, which was translated into Serbian in the 19th century. The sound layer of the project is based on the dynamic interaction of voice, stringed instruments and piano. Spajić brings the depth of archaic vocal techniques, Golubović combines the violin idiom with the vocal one, Džukljev creates complex harmonic structures, and Rogiński transforms the guitar tradition, enriching it with microtonality and modality. The Ružičniak Tajni concert tour will take place in May and June 2025, covering five Serbian cities. The inaugural concert is scheduled for May 16 in Belgrade. The project was created with the support of the Polish Institute in Belgrade. The concert tour is carried out in cooperation with the Adam Mickiewicz Institute as part of the cultural programme accompanying the Polish Presidency of the Council of the European Union in 2025.

Chanteur et musicien algérien, Lili Boniche est né le 14 mars 1921 à Alger et décédé le 6 mars 2008. Il était célèbre pour sa contribution à la musique judéo-arabe et particulièrement associé à la musique chaâbi, un genre musical populaire en Algérie qui mêle des influences arabes, berbères et françaises. Eliaou Élie Boniche, de son vrai nom, a grandi dans une famille juive séfarade et a commencé à s'intéresser à la musique dès son plus jeune âge. Sa carrière musicale a vraiment décollé dans les années 1940 et 1950, où il a enregistré de nombreux succès qui ont contribué à populariser le répertoire judéo-arabe. Son style unique mêlait des éléments de la musique arabe, du jazz et du tango, créant ainsi une fusion musicale captivante. Il est largement reconnu pour sa maîtrise du luth et sa voix distinctive. Les paroles de ses chansons étaient souvent poétiques et reflétaient la vie quotidienne, l'amour et la culture de son époque. Lili Boniche a laissé une empreinte indélébile sur la scène musicale d’Afrique du Nord. Son héritage perdure à travers ses enregistrements, qui continuent d'être écoutés et appréciés par les amateurs de musique du monde entier. ------------------------------------------------------------------------------- Algerian singer and musician Lili Boniche was born in Algiers on March 14, 1921, and died on March 6, 2008. He was famous for his contribution to Judeo-Arabic music, and particularly associated with chaâbi, a musical genre popular in Algeria that blends Arab, Berber and French influences. Born Eliaou Élie Boniche, and he grew up in a Sephardic Jewish family and became interested in music at an early age. His musical career really took off in the 1940s and 1950s, when he recorded numerous hits that helped popularize the Judeo-Arabic repertoire. His unique style blended elements of Arabic music, jazz and tango, creating a captivating musical fusion. He is widely recognized for his mastery of the lute and his distinctive voice. His lyrics were often poetic, reflecting the everyday life, love and culture of his time. Lili Boniche left an indelible mark on the North African music scene. His legacy lives on in his recordings, which continue to be listened to and enjoyed by music lovers the world over.

First published in 1978 by Cetra, in this work Antonio Infantino continues to express his ritualistic and shamanic relationship with the musical traditions of Southern Italy. The recordings focus on the mystery of death and the sacraments, the light of the spirit and the divine that descends and conquers souls. The phenomenon of Tarantism is still strong, the power of dance as a symbol of transformation and revolt, a therapeutic process of final healing. Folk music celebrates a deep sense of community, the memory of a peasant world that no longer exists but is still alive in the collective memory. Behind the tight and insistent rhythm of the percussion, the voices of the people, the colours of the squares and the scratchy string arrangements always emerge. The magical sound of the bagpipes is lost in the alleys of the villages. Infantino sings of minor cultures, the poor and oppressed classes, who share joys and sorrows, dance and music as secular forms of liberation.

First published in 1978 by Cetra, in this work Antonio Infantino continues to express his ritualistic and shamanic relationship with the musical traditions of Southern Italy. The recordings focus on the mystery of death and the sacraments, the light of the spirit and the divine that descends and conquers souls. The phenomenon of Tarantism is still strong, the power of dance as a symbol of transformation and revolt, a therapeutic process of final healing. Folk music celebrates a deep sense of community, the memory of a peasant world that no longer exists but is still alive in the collective memory. Behind the tight and insistent rhythm of the percussion, the voices of the people, the colours of the squares and the scratchy string arrangements always emerge. The magical sound of the bagpipes is lost in the alleys of the villages. Infantino sings of minor cultures, the poor and oppressed classes, who share joys and sorrows, dance and music as secular forms of liberation.

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

The legendary singer Salif Keita makes a grand return with So Kono, an acoustic and deeply intimate album. Salif Keita, "the golden voice of Africa," reveals himself for the first time in a stripped-down acoustic format, reconnecting with his roots and his guitar, his long-time companion instrument. The idea of an acoustic album had long been dismissed by the artist himself. "I’m not a guitarist; I use the guitar to compose," he used to say, reluctant to expose this level of vulnerability. However, in 2023, during the Kyotophonie Festival in Japan, organized by photographer Lucille Reyboz and encouraged by producer Laurent Bizot (Nø Førmat!), something changed. Surrounded by the spirituality of a Zen temple and supported by his loyal musicians – Badié Tounkara on ngoni and Mamadou Koné on percussion – Salif agreed to bare himself like never before. The title So Kono, meaning “in the room” in Mandinka, reflects both the simplicity and depth of this album. Recorded in the intimacy of his hotel room in Kyoto, 'So Kono' captures the very essence of Salif Keita: a powerful voice, shaped by trials and travels, elevated by minimalist arrangements. Blending reimagined classics and new compositions, this album resonates as a sincere and timeless work, reaffirming why Salif Keita is considered one of the greatest living singers, across all cultures and continents.

In 2023, sound artist and composer Weston Olencki toured across the American South. Beginning in their hometown in South Carolina, they snaked a circuitous path from the mountains of West Virginia to the banks of the Mississippi River. As the miles accumulated, so did the initial seeds of new work. Instruments and artifacts they acquired hitched a ride in the backseat, while songs and sounds filled their portable recorder: water in its various states, the familiar insectoid buzz of those summer nights, trains cutting through the landscape, the traditional music that lived alongside the communities that kept it. Olencki took it all in, and over time, found ways that these experiences coalesced into a bramble-like perspective of time, where past, present, and future intersect in ways both barbed and beautiful. Broadsides, Olencki’s newest solo full-length is the multilayered result of this journey. The album follows their landmark release Old Time Music from 2022, which presented radical interpretations of traditional tunes from Appalachia and throughout the South alongside original compositions that drew significantly on archival recordings. On Broadsides, Olencki rejects delineations between the unmoored avant-garde and the rootedness of one’s cultural heritage, revealing their porous and intertwined nature. “My mother was a quilter. Her mother before that,” they write in the album’s liner notes. “Quilting, like music, is a practice of embedding knowledge and remembrance into the very core of the thing you are making. It’s not just about the materials, but how they’re reassembled, recontextualized, stitched, woven to form new patterns - the minutiae of craft holding significance to those looking to find it. Stories woven from stories, never told the same way twice.” Like all great road trips, Broadsides unfolds slowly and continuously, with moments of dramatic reverie punctuating the endless melt of highway in the rearview. We’re immediately confronted by the uncanniness of revisiting old haunts, as Southern storms break through the initial churn of the freight locomotives of Alabama. Olencki’s interpretation of the bluegrass standard “Foggy Mountain Breakdown” captures the euphoria of melancholy in motion. The permutational plucks of banjo are bounced around the frame by a computer, its pitches determined within algorithmic sequences and transcriptions of classic three-finger licks. The tonalities of old-time are smeared and stretched until all that’s audible is the insistence that Heaven might be real. In the album’s second half, “Omie Wise,” a murder ballad made famous by Doc Watson, follows an interlude recorded on the river in North Carolina in which the titular character’s body was laid. Ghostly echoes of a dozen other renditions float through the substrata as Tongue Depressor’s Henry Birdsey accompanies them on the pedal steel guitar. The album’s central composition, “all my father’s clocks,” is a profound meditation on entropy and impermanence. The sound of their father’s extensive clock collection ticks away as Olencki pulls a bow across the length of an autoharp sourced from a rural strip mall. The instrument was left as detuned as it was found, the resonance of its deep bass drone and clanging high-end the result of years of neglect and the warping effects of Southern humidity. Historically, broadsides were an early form of broadcasting, an often-musicalized telling of current news pasted in the public square. The name was later taken up by Sis Cunningham and Gordon Friesen in the 1960s, whose Broadside magazine published songs and social commentary when American folk music resurfaced as an urgent way of communicating the multifaceted politics of its time. Olencki borrows the phrase to recall both this old form of songmaking and that later prominent reexamination of traditional music’s role in modern life, but also to draw attention to the fragmented and machine-mediated way heritage is diffused in this very different, but no less pivotal, moment. As a sanitized past is used as justification for current violence and domination, we can turn to these artifacts to better understand the history of ourselves, but only if they are consciously pushed to evolve. Broadsides represents one personal, striking vision of what far-flung futurisms could be respun from these high, lonesome sounds: a reflection of the unbridled joy and deep sorrow inherent to living together through time, and a desire to push further into the untold and unknown.

Intensely expressive free-verse vocal laments over sliding violins, hammered santouri, guitar, and oud - the hybrid sounds of the Mediterranean in the early 20th century.  “Aman Aman” cry the singers on these recordings, their voices preserved on 78rpm discs cut between 1911-1935. The phrase roughly translates to “mercy,” a call of despair, but also one of joy and admiration. On many of these sides, that full range of emotion is transmitted at once.  Some of these artists are legends, others lost to time. Nearly half are female vocalists, a big part of the Cafe Aman tradition but not as well represented on contemporary releases. All were affected by conflicts leading up to the Asia Minor Catastrophe of 1923, and the forced migrations between Greece and Turkey before and since. Their work reflects these journeys - devastating poems about losing love and losing home, backed by some of the best musicians of the era.  Deeply researched over several years, we hear the precise, sensitive, and overwhelmingly powerful vocals of artists like Antonis ‘Dalgas’ Diamantidis, Sofrouniou, and Stellakis Perpiniadis, alongside revelatory recordings by largely unknown musicians whose work is shared here for the first time.  Carefully remastered and restored by Jordan McLeod at Osiris Studio, the LP includes detailed historical and discographical notes by Stavros Kourousis, and poetic lyric translations by Tony Klein. Pressed on highest quality vinyl at Smashed Plastic in Chicago and co-released with the great Olvido Records.

After decades spent shaping the sound of southern Madagascar, Damily returns with Fanjiry, his most intimate and focused record to date. A key figure in tsapiky as a guitarist and composer, and a driving force behind a genre he helped define, Damily has long expressed himself through the voices of the singers accompanying his bands. With Fanjiry, he takes a singular step forward: for the first time, he carries his compositions himself through singing — not by claiming the role of a singer, but as a natural extension of his playing and personal storytelling. Known for igniting village ceremonies and carrying the fever of Toliara far beyond Madagascar’s shores, he makes a shift here — not away from trance, but deeper into its core. Recorded and mixed in just three days at Studio Black Box with analog sound engineer Peter Deimel, Fanjiry reduces tsapiky to its essence: a single guitar and a single heartbeat. Damily plays alone, yet fills the entire space — bass, rhythm, melody, breath and pulse merging into a dense, vibrating and constantly moving sound. Each riff becomes architecture, each harmonic opens a door onto memory, childhood landscapes, and those nights when music heals, connects, and pushes back the dark. Free of nostalgia and frozen folklore, Fanjiry unfolds as an intimate territory where tsapiky naturally converges with memories of village life in the 1980s — the Pecto, Radio Mozambique, East African 7-inch records, Malagasy national hits — alongside possession rituals and the practices of local healers. Added to this is a second life lived far from Madagascar, which has allowed Damily to explore the depths of his guitar more freely, pushing his sound further, beyond constraints. Raw and precise, suspended between earth and sky, the album is born from gesture and necessity. Its title — the last star visible before dawn — captures that fragile moment when a single guitar can hold an entire world and still move forward. With Fanjiry, Damily does not step back — he opens the horizon. A solitary record reaching toward others, where intimacy becomes universal and the dance begins again, softly, before sunrise.

After decades spent shaping the sound of southern Madagascar, Damily returns with Fanjiry, his most intimate and focused record to date. A key figure in tsapiky as a guitarist and composer, and a driving force behind a genre he helped define, Damily has long expressed himself through the voices of the singers accompanying his bands. With Fanjiry, he takes a singular step forward: for the first time, he carries his compositions himself through singing — not by claiming the role of a singer, but as a natural extension of his playing and personal storytelling. Known for igniting village ceremonies and carrying the fever of Toliara far beyond Madagascar’s shores, he makes a shift here — not away from trance, but deeper into its core. Recorded and mixed in just three days at Studio Black Box with analog sound engineer Peter Deimel, Fanjiry reduces tsapiky to its essence: a single guitar and a single heartbeat. Damily plays alone, yet fills the entire space — bass, rhythm, melody, breath and pulse merging into a dense, vibrating and constantly moving sound. Each riff becomes architecture, each harmonic opens a door onto memory, childhood landscapes, and those nights when music heals, connects, and pushes back the dark. Free of nostalgia and frozen folklore, Fanjiry unfolds as an intimate territory where tsapiky naturally converges with memories of village life in the 1980s — the Pecto, Radio Mozambique, East African 7-inch records, Malagasy national hits — alongside possession rituals and the practices of local healers. Added to this is a second life lived far from Madagascar, which has allowed Damily to explore the depths of his guitar more freely, pushing his sound further, beyond constraints. Raw and precise, suspended between earth and sky, the album is born from gesture and necessity. Its title — the last star visible before dawn — captures that fragile moment when a single guitar can hold an entire world and still move forward. With Fanjiry, Damily does not step back — he opens the horizon. A solitary record reaching toward others, where intimacy becomes universal and the dance begins again, softly, before sunrise.

Black Truffle is thrilled to announce a reissue of Chico Mello and Helinho Brandão’s self-titled release from 1984, the first return to vinyl of this classic of Brazilian experimental music with its original cover art and complete track listing. An under-recognised figure whose work inhabits a singular terrain where radical new music techniques and music theatre meet musica popular brasileira, Mello has lived and worked in Berlin since the late 1980s. A student of Dieter Schnebel, Mello played in the 90s iteration of Arnold Dreyblatt’s Orchestra of Excited Strings alongside compatriot Silvia Ocougne, with whom he produced a radical and hilarious deconstruction of MPB classics on Musica Brasileira De(s)composta (an early and rather atypical release on Edition Wandelweiser). On this release, his only recording predating his move to Europe, Mello works with the alto saxophonist Helinho Brandão, who appears to be otherwise unknown outside Brazil. The record’s six tracks range from solo saxophone improvisation to densely layered ensemble works bridging minimalism, acoustic sound art and a plaintive melodic sensibility that calls up Edu Lobo or Milton Nascimento. Beginning with a dramatic, dissonant wind and string surge from which emerge ominously pounding piano chords, opener ‘Água’ slowly builds in intensity, a halo of clustered vocal harmonies gradually closing in on Brandão’s squealing sax until the piece opens up to reveal a gorgeous passage of melodic singing. The piano accompaniment reduces to tolling bass notes as the voice begins a repeated incantation, suggesting a ritualistic atmosphere reminiscent of parts of Xenakis’ setting of Oresteia. Dissonant, sawing tremolos on the strings climb to a crescendo before disappearing into the sounds of water being poured and splashed into metal vessels, presented not as a field recording but as a percussive element performed by the ensemble. A child’s voice then appears, singing to piano accompaniment the same melody heard earlier in the piece. After a brief solo alto improvisation from Brandão, working with the guttural pops and fleeting melodic gestures of Braxton or Roscoe Mitchell, the remainder of the first side is dedicated to the leisurely unfolding of ‘Baiando’ over the course of twelve minutes. A trio for Brandão on soprano saxophone, Mello on a very period-appropriate phased nylon string guitar and Edu Dequech on bongos, the performance eases its way hypnotically through subtle variations on a set of rhythmic and melodic patterns, almost derailed at points by Brandão’s wild forays into extended technique but held together by Mello’s droning guitar notes. The second side opens with another multi-part epic for a larger ensemble, ‘Matraca’, which makes use of strings, electric guitars and a wide range of South American percussion instruments. Rasping violin harmonics hover as drum hits, repeated guitar notes and triangle accompany a slowly descending bass glissando. A sudden change in direction introduces a thrumming, incessantly repeated bowed bass tone, beginning a series of episodes of minimalist phasing and pattern variation, the combinations of electric guitars and orchestral instruments giving the ensemble an ad hoc charm like the early Penguin Café Orchestra but with more percussive drive. Eventually the piece is overrun by a cacophony of the titular matracas (a kind of ratchet/cog rattle). Following a lyrical trio improvisation by Mello, Brandão and Gerson Kornin on bass, the final ‘Danca’ focuses entirely on Mello’s layered acoustic guitars and vocals, using this restricted palette to build up a haunting piece of almost orchestral density, reminiscent of the 70s work of Egberto Gismonti in how it thickens a folkish ambience with harmonic sophistication. Arriving in a starkly beautiful gatefold sleeve and sounding better than ever in its new remaster, one might call the stunning music contained on Chico Mello/Helinho Brandão ahead of its time. But what (other than some of Mello’s own work) produced in the years since its initial release has really touched the organic fusion of minimalism, free improvisation, radical instrumental technique and popular song achieved here? Forty years after its first release, Chico Mello/Helinho Brandão remains music of the future.

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

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

Multi-instrumentalist Jack Wyllie (Portico Quartet/Szun Waves) presents his new project Paradise Cinema. It was recorded in Dakar, Senegal in collaboration with mbalax percussionists Khadim Mbaye (saba drums) and Tons Sambe (tama drums). The impressionistic and dream-like quality of ‘Paradise Cinema’ is a stunningly effective realisation of Wyllie’s experience, in a hypnagogic state of aural consciousness: “I had a lot of nights in Dakar, when the music around the city would go on until 6am. I could hear this from my bed at night and it all blended together, in what felt like an early version of the record.” Atmospherically ‘Paradise Cinema’ is vaporous and enigmatic, but also percussive; existing in a paradoxical sound-space that’s amorphous, yet still purposeful, serene, but propulsive and aesthetically sharp. Khadim Mbaye and Tons Sambe, provide the rhythmic backbone of the record. There are traditional elements of mbalax rhythm, but it is often deconstructed or played at tempos outside of the tradition, so while it hints at a location it occupies a space outside of any specific region. ‘Paradise Cinema’ is also informed by notions of hauntology – a philosophical concept originating in the work of French philosopher Jacques Derrida – on possible futures that were never realised and how directions taken in the past can haunt the present. On the album’s title Wyllie comments, “there are a handful of old cinemas in Dakar – these big modernist buildings dotted around the city built around independence. They’re old and derelict now, but feel to me like monuments to that period, when the city was flooded with utopian ideas about its potential futures.” As such it sits closely to 4th world music – situated in an imagined culture and time that never came to pass. And while it contains rhythmic references to Senegal it combines these elements with ambient and minimalist music to produce a sound that sits outside of any tradition. Setting the tone for the long-player’s themes is the optimism-driven, balmy beauty of ‘Possible Futures’, where rich-toned drums throb and levitate in a stratospheric ether. Like a time-lapse video of plants in bloom, ‘It Will Be Summer Soon’ is the sound of anticipation and growth. Rhythmically it flickers and flutters, evoking rainfall, or the blurred wings of a bird in in flight. Casamance moves through field recordings drifting in and out of focus, beats pitched-down low and unfurling saxophone, whilst the ambient ‘Utopia’ was made mainly with processed saxophone and suggests a longing for a perfect world. Galloping percussion juxtaposes with a wistful mood on ‘Liberté’ – a title that references a derelict modernist cinema in Dakar of the same name – a hauntological landmark, made more poignant by the its name being part of the French national motto. Tying into the cover artwork, Jack explains, “the ‘Digital Palm is a telecommunications mast disguised as a palm tree in central Dakar. As a modern piece of technology that on first glance looks natural, it mirrors the combination of modern and acoustic elements.” Perhaps eliciting a time that never came, or maybe still in hope of it yet to come, ‘Eternal Spring’ concludes the LP’s otherworldly beauty with hypnotic drums powering a subtly-building, sparkling and powerful crescendo. Jack Wyllie is a musician, composer, electronic producer who draws on influences of jazz, ambient, and the trance-inducing repetition of minimalism. Wyllie performs and records in Portico Quartet, Szun Waves (with Luke Abbott and Laurence Pike) and Xoros. He has also collaborated with Charles Hayward, Adrian Corker and Chris Sharkey and released on Ninja Tune, Babel, Leaf, Real World and Gondwana. Khadim Mbaye and Toms Sambe play in various mbalax groups in Dakar. Khadim has also toured internationally with Cheikh Lo.

LP version. Includes eight-page booklet; 425 gsm brownboard outer sleeve; 180 gram vinyl. "Why would I sing in French? I have Breton culture, I speak Breton, I live in Brittany, and the Breton language is the language of this country..." So explained Kristen Noguès, of whom this is the first of the (rare) albums that she recorded Marc'h Gouez, is a fabulous voyage in space on each listening. Noguès learned the Breton language as a child, at the same time as the Celtic harp, -- taking lessons with Denise Mégevand, who would go on to teach others, notably Alan Stivell. At the beginning of the 1970s, she discovered the Breton song tradition (soniou and gwerziou) through Yann Poëns and became involved in Névénoé, a cooperative of traditional expression founded by Gérard Delahaye and Patrick Ewen. It was under this label that her first album Marc'h Gouez, was released in 1976. With a dozen friends playing guitar, piano, violins, flutes..., Noguès composed not Breton music, but music from Brittany: a type of shared folklore in which imagination is married to the reality of the moment, that of social demands and companionship. At the very beginning of the record, we can hear her drawing up a chair, before the plucked notes of the harp become a cascade: "Enez Rouz", is an invitation to listen up close. You are reminded here of the Meredith Monk of "Greensleeves", there of the early albums of Brigitte Fontaine/Areski, elsewhere of Emmanuelle Parrenin, Pascal Comelade... Noguès rhyming pattern is ever changing: airy ("Hunvre"), cosmopolitan ("Pinvidik Eo Va C'hemener"), enigmatic ("Ar Bugel Koar"), profound ("Ar Gemenerez"), or enchanting ("Hirness An Devezhiou"). And then there is the track from which the album takes its name: "Marc'h Gouez" which, between nursery rhyme and chamber music, weaves a fabulous web in which the auditor is obliged to be caught. "Brittany equals poetry": so, said André... Breton; and Kristen Noguès proves it to be true. Licensed from Katell Branellec. Carefully remastered from the master tapes by Gilles Laujol. Graphic design by Stefan Thanneur.

〈Honest Jon's〉が60年代に南米エクアドル・キトで活動していた知られざるスイートスポット的レーベル〈Caife〉に残された魅力的なカタログを紐解いたシリーズから新たな発掘音源が登場！アフリカ先住民の伝統と豊かな音楽の伝統が融合した、エクアドル北端エスメラルダス州のユニークなアフリカ系エクアドル文化の素晴らしい記録を収めたアルバム『Juyungo』がアナログ・リリース。マリンバを中心に、コール&レスポンスのチャント、アンデスのギターのフィンガースタイル、パンパイプなどによる深い没入感に溢れる音楽作品を余すところなく収録。ゲートフォールド・スリーヴ仕様。洞察に満ちたメモと貴重写真が満載のブックレット(16ページ)が付属。

“Peace is not the word to play” rapped Large Professor on Main Source’s 1991 debut album. His plea to stop abusing the word “peace” simply for rhetoric flair sounds just as valid in today’s genocidal world as it did in the streets of New York over 30 years ago. For Oiro Pena to name this album Béke, meaning peace in Hungarian – or white people in French Caribbean creole – it seems like they finally have something to say.

With this group/concept/project called Oiro Pena, circling as a creative vortex around multi-instrumentalist Antti Vauhkonen and his mystical guru Pentti Oironen, each recording has felt like a fresh start – often via recording or improvisation methods. Before, words haven’t come easy and it’s delightful to hear the new heights where their vocal presentation has grown to.

The six compositions are firmly rooted in spiritual jazz molds and folklore traditionals – Finnish language becoming a natural companion in this union. From chanting laments for freedom to covering “Motherless child” Oiro Pena travels seamlessly between Pharoah Sanders’ beautifully wild lyricism and melancholic Nordic folk jazz. Everybody in the group seems to know what they should be doing at each moment, the various swells and turns in the music are navigated with appropriate force and feeling.

Peace isn’t only the antithesis or absence of war and turmoil, but also blossoming of new possibilities and hope. Undiluted creative expression like this album can create form for these new horizons that we humans need now more than ever. While with this music Oiro Pena are playing the word peace, they play it with conviction. Hope somebody somewhere would lay down their weapons after hearing it.

In the summer of 2010, “Zomeki Ichi” was released with a recording by Makoto Kubota of the Koenji Awa Odori dance in Tokyo. It was a big hit, receiving a great response from not only persistent Awa Odori fans, but also from world music fans and club music fans. The “Zo-meki” series has released eight CDs so far.
This is the first analog version of the “Zo-meki” series as a 12-inch single.

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