MUSIC

Raw, deep and spiritual Gnawa music from Morocco to carry you through the night...

Recorded in a single late night session in a house in Casablanca, using a Tascam field recorder and 2 microphones, Dead of Night is the incredible new solo album from Maalem Houssam Guinia, the son of Maalem Mahmoud Guinia, and one of Morocco's most exciting young Gnawa masters.

The album was recorded live on the night of 3rd January 2022 in a relaxed session that lasted into the early hours of the next morning, and it captures Houssam at his most natural, singing and playing the Gnawa songs that have been with him since his birth, completely solo and free without percussion or backing vocals. Houssam described the album as containing the songs he knows best as these were the pieces his father would play and sing late into the night in their home when he was an infant.

What you'll hear on Dead of Night is raw, deep Gnawa music in its purest form played by a young Maalem who has been immersed in the culture his whole life and is a master of his craft. The whole performance has been beautifully and sympathetically captured by bassist and producer Karl-Erik Enkelman.

Slavic Folk Songs is a collection of songs and sacred chants from diverse Slavic regions, based on oral traditions and melodies often without authors or composers, with a special emphasis on Ukrainian songs. The songs have been arranged by the duo for two voices and are performed a cappella by Latvian singers Ansis Bētiņš and Artūrs Čukurs, in various techniques, characteristic to the specific Slavic singing traditions. The songs are performed in a traditional style of singing called "white voice" which requires no significant amplification or accompaniment. The record outlines a path of perils, struggles and the misfortunes of the world, yet is full of longing, respites, fleeting moments of joy and relentless hope and love throughout. This release is the duo’s first on XKatedral and consists of a double album containing a studio recording and a live performance at Fylkingen in Stockholm on March 3rd 2023. “In Latvia we are surrounded by melodies of folk songs – they have been sung to us by our mothers before we were even born, long before we started to speak and sing ourselves. These melodies are passed from generation to generation and they continue to be an essential part of our culture today. Throughout centuries they have been influenced by other cultures of the region interacting with each other – they have been shaped and reshaped together, traveling from mouth to mouth without borders. And you can find themes, characters, even melodies and attitudes towards life in the folks songs near and far – akin to the ones that were sung to us when we were kids. So, in this way our process of researching and collecting Slavic folk songs has been a process of understanding more about ourselves – through others, through our neighbors. We haven't aimed to achieve historically informed performance and authenticity with these recordings. But we believe we have made them with utmost respect and honesty. These songs have brought a huge amount of joy and ensnared us in their beauty. And we are excited and beyond grateful to share them with others through our voices.” Ansis and Arturs met when singing in a youth choir and singing together has been an integral part of their friendship. When they first came across music sung in the Slavic male tradition they were primarily struck by its power and beauty. ”It touched us directly, beyond words, and made us dig for more, to dive into it and – naturally for our friendship – to experience it with our own voices.” As they started researching this vocal tradition they were taken by the incredible richness and variation found in the material – the magnificent strength, humor, wit and wisdom, hope and defiance contained within. When Russia launched the full-scale invasion of Ukraine, a number of digital archives sprung up made by dedicated people increasingly digitizing sound recordings of folk songs and early chants from the regions affected by war in order to save their rich immaterial culture from destruction. Ansis and Arturs started collecting and transcribing the melodies and texts, eventually arranging them for two voices. Ansis Bētiņš studied academic singing and early music at the Jāzeps Vītols Latvian Academy of Music and the Luigi Cherubini Conservatory in Florence, Italy. Artūrs Čukurs has studied at the Jāzeps Vītols Latvian Academy of Music, the Royal Conservatory of The Hague, and the Theatre Faculty of the Academy of Performing Arts in Prague. In their newly formed vocal duo Ansis and Arturs are driven by their organic interest in different singing traditions of various periods, regions, and styles.

Sakhalin Rock” was released shortly after OKI, a player of the traditional stringed instrument of the Karafuto Ainu people, traveled to Sakhalin, Sakhalin, the birthplace of the tonkori.
The incomparable album, which includes a Brazilian recording with pandeiro wizard Marcos Suzano, has been remastered by OKI himself for this analog release, and the order of the songs has been changed.
The album also includes “King Futoshi,” a previously unreleased song recorded privately with OKI's former member, Futoshi Ikabe, who passed away last year.
OKI's never-ending love and passion for Ainu music is reflected throughout the album, making it a must-have masterpiece for fans.
The tough and heavy DUB MIX by Naoyuki Uchida and the sharp sound of OKI's tonkori are brought back to life with the warmth and depth that only an analog disc can provide.
This is a must-have for those who want to experience the intense “AINU BEAT” that will not fade away with the passage of time.

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Light in the Attic Records proudly presents Even the Forest Hums: Ukrainian Sonic Archives 1971-1996—the first comprehensive collection of Ukrainian music recorded prior to, and immediately following, the USSR’s collapse. From subtly dissenting Soviet-era singles to DIY recordings from Kyiv’s vibrant underground scene, the compilation chronicles the development of Ukraine’s rich musical landscape through rare folk, rock, jazz, and electronic recordings. “This record is a labor of love and a long time coming,” says label owner Matt Sullivan. Over the course of the last five years, Sullivan, alongside producers David Mas ("DBGO”), Mark “Frosty” McNeill, and Ukrainian label Shukai Records worked tirelessly to compile a carefully curated, chronological playlist. But behind the scenes, ongoing war & politics would shape the evolution of the tracklist, which originally featured both Ukrainian and Russian artists. “We found ourselves in the midst of a larger political issue; what began as a broader overview of a sonically underrepresented region suddenly became quite the controversial project,” Sullivan continues, “so we decided to pivot and focus only on Ukrainian music. There were times when it felt impossible to bring this project to fruition, so to be sharing it with the world today is truly humbling and long overdue.” Guiding listeners through the physical editions of the album are insightful liner notes and track-by-track details by Vitalii “Bard” Bardetskyi—a Kyiv-based filmmaker, DJ, and writer. The 2xLP is housed in a beautiful gatefold package showcasing Ukrainian artist Maria Prymachenko’s beloved and iconic folk paintings. The vinyl edition features a 20-page booklet with artist photos & liner notes in both English and Ukrainian, pressed on Clear Blue Sky & Sunflower Yellow wax; the CD edition features bonus content housed in a deluxe, 64-page hardbound book. Light in the Attic will donate a portion of proceeds directly to Livyj Bereh, a Kyiv-based volunteer group working to rebuild in the regions affected by ongoing war in Ukraine. “Music has always pulled Ukrainians out of the abyss,” writes Vitalii “Bard” Bardetskyi in his liner notes for Even the Forest Hums: Ukrainian Sonic Archives 1971-1996. “When there is no hope for the future, there is still music. At such moments, the whole nation resonates under a groove. Music, breaking through the concrete of various colonial systems, is an incredible, often illogical, way to preserve dignity.” While the songs collected in Even the Forest Hums were recorded during periods of immense societal and political upheaval—and certainly reflect the resilience of the Ukrainian people—they are rooted in the universal spirit of exploration: from post-war teenagers seeking fresh rhythms and artists experimenting with DIY recording technologies to an entire nation being introduced to decades-worth of previously-embargoed albums. Yet, until now, it has been nearly impossible for anyone outside Ukraine to explore the country’s flourishing music scene for themselves. Much of this can be attributed to Soviet-era restrictions. Music, much like any other commodity, was tightly controlled before the fall of communism. “Only state-authorized performers who had gone through hellish rounds of the permit system could record at the few monopolistic, state-run studios,” explains Bardetskyi. While many of these compositions were released and performed to mass audiences, however, they weren’t necessarily what they seemed. “Some of the artists managed, even under difficult ideological circumstances, to build a whole aesthetic platform which was essentially anti-Soviet.” Bands could slide under the radar by changing the lyrics of rock songs to reflect Soviet ideals or by performing traditional folk music with subtle outside influences. “This resulted in a whole scene that combined central-eastern Ukrainian vocal polyphony, Carpathian rhythms, and overseas grooves,” writes Bardetskyi, who refers to this era of music as “Mustache Funk.” Examples featured in Even the Forest Hums... include 1971’s “Bunny” by Kobza. While the folk-rock group was known for their polyphonic vocals, this particular composition is an instrumental waltz, which blends elements of traditional Ukrainian music with progressive rock, British beat, and jazz-rock. Another example of “Mustache Funk” comes from the latter half of the decade, with the Caribbean-influenced “Remembrance” by Vodohrai. While the group—which included some of the best jazz musicians in the country—had a multitude of traditional hits, inspired jams like this one could, for a lucky few, occasionally be heard live. While the 70s proved to be a golden age for Ukrainian music (complete with pop stars, large-scale tours, and legions of adoring fans), the excitement was short-lived. “The Soviet system finally understood that funkified beats quite strongly contradict[ed] [its] principles,” notes Bardetskyi, who adds that by the 80s, “The once prolific scene was almost completely colonized, appropriated, and largely Russified; the state radio and TV waves were occupied by banal VIAs and cheezy schlager singers.” With tighter restrictions, however, came the rise of the underground. While the decade leading up to Ukraine’s independence was marked by great turmoil—including the political reform of Perestroika in the USSR and the Chernobyl disaster—it also marked a time of incredible creativity. Mirroring global trends, the first half of the decade found many composers and producers experimenting with electronic music. Among them was Vadym Khrapachov, whose scores have appeared in over 100 films. His moody, Moroder-esque “Dance” (written for Roman Balaian’s iconic 1983 film, Flights in Dreams and Reality) is notable in that it was recorded on the USSR’s only existing British EMS Synthi 100 synthesizer. Producer Kyrylo Stetsenko, meanwhile, was reimagining traditional songs for the dancefloor. Among them is 1980’s “Play, the Violin, Play,” by Ukrainian pop star Tetiana Kocherhina. Stetsenko, who produced the album for Kocherhina, created a hypnotic remix of the folk tune that was fit for a disco. Stetsenko is also featured here with 1987’s “Oh, how, how?,” in which he transforms a melancholic ballad by Natalia Gura into a synth-forward, breakbeat jam. As the fall of communism approached, the scene continued to diversify—particularly as music from around the world became increasingly available. Kyiv, in particular, became an epicenter of creativity. In the early days, bands like Krok offered a preview of what was to come. Described by Bardetskyi as “The first real Kyiv supergroup,” Krok was led by guitarist Volodymyr Khodzytskyi and featured musicians from local Beat bands. In addition to backing the biggest pop acts of the day, the versatile collective explored a spectrum of styles in their own recordings, including fusion and electro-funk. They are represented here with the mellow “Breath of Night Kyiv.” By the late 80s, Kyiv “was buzzing like a beehive,” recalls Bardetskyi. “It was a period of very active socialization and exchange of musical information and ideas; local musicians evolved with supersonic speed, absorbing decades of the world's musical background and transforming it into their sound.” While rock bands comprised much of this era’s first wave, artists continued to expand their repertoire as new influences pervaded the scene. The global rise of DIY recording technology and electronic instrumentation, meanwhile, also contributed to the growing sonic landscape. Highlights from this period include the avant-garde improvisations of violinist Valentina Goncharova. Recordings like 1989’s “Silence” were created by a series of layered tracks and custom pickups. Similarly, composer Iury Lech paints a warm ambient soundscape with 1990’s “Barreras.” On the other end of the spectrum is the industrial “90” by Radiodelo (the project of Ivan Moskalenko—aka DJ Derbastler), which combines frenetic drum machine beats and haunting, reverb-soaked instrumentation. Post-punk was also thriving, with acts like Yarn (a large, loosely based collective) dominating the scene. “The interests of [Yarn’s] members extended all the way to medieval chamber music, which would clearly be noticeable in ‘Viella,’” writes Bardetskyi. The track features two of Yarn’s co-founding members: multi-instrumentalist and graphic designer Oleksander Yurchenko (who became a significant figure in modern Ukrainian music) and Ivan Moskalenko. Yurchenko is also represented here as part of Omi, a parallel project by the chart-topping electronic group, Blemish. 1994’s dramatic “Transference” (which features contributions by legendary Japanese musician Ryuichi Sakamoto and American singer-songwriter Diamanda Galas) serves up horror-movie-soundtrack vibes, particularly with the addition of eerie vocalizations. Cukor Bila Smert’ (which translates to “Sugar White Death”) were also major players in the Kyiv underground. Interestingly, Bardetskyi notes, “In the reality of the general dominance of post-punk, the aesthetic message of Cukor Bila Smert’ was countercultural to the countercultural process itself.” For their contribution to the compilation, the experimental quartet provides 1995’s “Cool, Shining.” In the years following Ukraine’s independence, Kyiv’s underground scene continued to flourish, particularly as Western trends became more accessible and Ukrainians found themselves at the forefront of their own cultural output. While the country’s music would largely evolve in new directions throughout the 90s, the final entry on Even the Forest Hums... provides a glimpse at what the future held. The album closes with 1996’s “Lion,” by Belarusian transplant German Popov, whose project, Marble Sleeves, was “one of the few Kyiv formations that tried to master jungle/drum-n-bass,” per Bardetskyi. Though this compilation only scratches the surface of Ukraine’s vast and diverse music scene, Even the Forest Hums offers an in-depth overview of a significant period in the country’s cultural history and unites a number of influential figures in the same collection for the first time. As Ukrainian artist Oleksandr Schegel writes in the foreword, “This is our Ukrainian treasure. It is impossible to lose and impossible to win.”

2024 repress with a new cover art.

Mustapha Skandrani. Besides having an excellent name, this man, a luminary of Algerian music, possessed a unique musical sense, able to transcend the borders of musical cultures to create a distinctive fusion of Arabo-Andalusian and European styles.

"Istikhbars and Improvisations", recorded in 1965 in Paris, is a solo piano album presenting a trans-Mediterranean crossover based on traditional Algerian vocal pieces known as Istikhbars. Playing these istikhbars (which have roots in the Islamic Arabo-Andalusian culture which flourished in Spain) on the piano, that quintessentially European instrument, Skandrani was greeted with derision by some purists. Skandrani's powerful musical vision, however, perceives the European element involved in Arabo-Andalusian musical culture, a world of exchange and co-existence, and his decision to play this music on the piano reminds us of this European influence.

Skandrani's modus operandi on this release is to present each istikhbar, modal in nature, then to play an improvisation based on the istikhbar and its attendant mode. This A/B alternation continues throughout. The pellucid clarity of Skandrani's playing on this album may remind the listener of a modal Goldberg Variations, Bach and Glenn Gould transplanted to Andalucia. Other ears will hear the Arabic/Maghreb elements more strongly. Skandrani's precise touch and clear, symmetrical rhythmic sense links both worlds, assuring us that the Mediterranean is not a barrier, but a unifier, and that the differences between the cultures are not vast. This is an admirable acheivement, resulting in beautiful music of a rare charm.

Mustapha Skandrani was born in Algiers in 1920, and died there in 2005. He mastered a number of instruments at an early age, and his musical prowess led him to work with the great singers and ensembles of his day, in live performances, recordings, and radio broadcasts. Later in his life, he devoted much energy to education.

TRACKS:
1. Mode: Raml Maya + Improvisations
2. Mode: Moual + Improvisations
3. Mode: Sika + Improvisations
4. Mode: Araq + Improvisations
5. Mode: Mezmoum + Improvisations
6. Mode: Sahli + Improvisations
7. Mode: Ghrib + Improvisations
8. Mode: Zidane + Improvisations (Vinyl edition only)
9. Mode: Kourdi + Improvisations (Vinyl edition only) 

Triángulos De Luz Y Espacios De Sombra (Triangles of Light and Spaces of Shadow) is a collection of visionary Mexican electronic music sourced from obscure cassettes, CDs, private pressings, and personal archives, presented by Séance Centre and Smiling C. These works trace an expansive scene of prescient musicians who created a unique speculative cosmology, forging Mesoamerican mythologies with innovative sonic technologies. From the mid-80s through the 90s, a network of Mexican musicians embarked on a journey to craft a musical expression distinct from the mainstream musical culture that dominated the airwaves and record industry. Based around practices of collaboration, ethnomusicology, electronic experimentation and home-recording, these artists traversed territories at the very edges of genre and musical form. Myth-scientists Antonio Zepeda, José Luis Fernández Ledesma, Jorge Reyes, Isaac Alva, and La Fábula venture into the periphery of the new age, incorporating Pre-Columbian rhythms and melodies into their dream-like compositions. Vistas Fijas, Armando Velasco, Eblen Macari, and Gabo move through radical new wave territories, utilizing guitars and drum machines to map their musical chronicles. Germán Bringas and Eugenio Toussaint traverse the jazz landscape, blending horns with electronics, improvising long uncharted expeditions. Pinning down a unified sound for these artists is challenging, yet they collectively cohabitate the capacious space of "ambient," employing diverse expressions through various imaginative modalities. What distinguishes these artists is a distinctly transhistorical approach which vividly imagines sonic possible worlds. In an attempt to situate themselves within a culturally and historically complex landscape, many of the artists on the compilation reactivate ancient Mesoamerican music traditions, those of the Aztecs, Maya, and Olmecs. Their electronic compositions are intricate tapestries woven with the haunting melodies of pre-Hispanic flutes and ocarinas, resonating alongside the echoes of ancient percussive marvels like the teponaztli and huéhuetl. Ritualistic chants, undulating synths, and atavistic rhythms intertwine, conjuring a hypnotic mosaic of chimeric sound. Natural and acoustic sounds are juxtaposed within a synthetic habitat, as if towering skyscrapers cast a shadow across ancient pyramids. Rather than longing for an impossible past, these works evoke fantastical visions suspended in dreams, glimpses into the mythical realm of the hummingbirds. The title "Triángulos De Luz Y Espacios De Sombra" (Triangles of Light and Spaces of Shadow) is inspired by a public access TV show of the same name that showcased several artists featured in this compilation. Imagining triangular prisms of light superimposed on otherworldly shadows feels apt for these illusory and phantasmagoric sounds. The space between these two opposing but interdependent images is the resonant juncture where these artists create their auditory oracles. This compilation highlights the prophetic luminaries of this underground community of musicians, with many of these songs previously unreleased or only available on fugitive formats until now. This double LP release features 17 tracks remastered from reel-to-reel, DAT, and cassette masters. It includes two inserts with an essay by Mexico City based music journalist David Cortés on both Spanish and English, accompanied by archival photos of the artists and artifacts featured on the compilation. The first edition comes adorned in a luminescent sticker illustrating a solar eclipse. RIYL: Outro Tempo, Durutti Column, Jon Hassell, Música Esporádica, Finis Africae

Paradise Cinema is a project led by multi-instrumentalist Jack Wyllie (Portico Quartet/Szun Waves) with contributions from Khadim Mbaye, Tons Sambe and Laurence Pike. The first, eponymous, Paradise Cinema record, released in 2020, was recorded in Dakar and featured the dense rhythms of Mbalax music combining with Wyllie’s textural saxophone and synth playing. New album ‘returning, dream’ was created in London by Wyllie with additional recordings from Dakar and Sydney. While Wyllie’s other projects move between tight-knit electronica, widescreen minimalism and improvised ambient sounds, ‘returning, dream’ contains nods to Jon Hassell, Terry Riley, Don Cherry and Midori Takada as well as more contemporary electronic, ambient and non-western music and even draws inspiration from physics and science fiction.

LUKAS DE CLERCK brings us the ancient greek instrument, the aulos, of which his new interpretation of long form expression is coaxed forth on this tremendous recording. Lukas de Clerck explores a niche of archaeological research in music; the aulos is a historical Greek instrument that Lukas analyzed and reinterpreted by a luthier in modern times—navigating this impression as an artwork or living sculptural object, as there is an absence of historical partitions or written information about how to recreate technique on the instrument. Lukas de Clerck has interpreted information from the rare archaeological resources and visual art of the classical Greek period to recreate both playing technique and possible sound timbres with the instrument. With his contemporary approach to drone, post-minimalist music, and contemporary folk, we find a deeply satisfying and compelling, even playful set of songs, timbral exercises and compositions.“The morphology of the aulos is defined by its reeds... The tubular memory inside the fibre of the plant will ensure it closes and opens naturally like the mouth that will blow breath inside... The reeds are the core, the sound source—the naked instrument.... They behave like two oscillators, bending high-pitched notes into beatings. The pipes are a context, a channel for the sound. They create a narrative.” An important document of new music meets contemporary archaemusicological research via Stephen O’Malley of SUNN O)))’s label Ideologic Organ.::::THE TELESCOPIC AULOS OF ATLAS The telescopic aulos is speculative: might it have existed? It takes on features from the historical aulos, a double-reed instrument of which we know how it looked but little about what music was played on it or how it would have really sounded. It's an instrument without the limitations of canon or manual, providing creative freedom and awakening curiosity. The new instrument featured on this album is ancient and futuristic at once. The aulos has no tone holes; instead, each of the two tubes consists of three parts that can slide into each other. In this sense, the metal pipes bear a certain resemblance to the principle of a trombone. However, since both hands are already in use to hold both tubes, the sliding has to be done by way of gravity and the help of a "phorbeia", a leather mask which helps keep the reeds in place. The aulos's material is metal (instead of wood), which gives it a certain electronic allure and intensity, as well as a variety of sonic possibilities and textures. It produces overtones efficiently and allows them to play with their microtonality. The aulos Lukas plays on this recording was developed at Brasserie Atlas, a temporary occupation of a former brewery in the heart of Brussels where Lukas lives. It is quite a poetic coincidence that the birthplace of the instrument is named after the Greek titan condemned to carry the sky, while this instrument needs to be turned skywards to lower its pitch with the help of gravity. At Brasserie Atlas, Lukas has found collaborators who have shared in the process of building this new instrument: the collective Noir Métal has constructed the tubes, in this way becoming instrument builders; the phorbeia has been manufactured by Jot Fau; a former water reservoir in the vast cellar of the building carried the instruments' resonance for its first sounds. The place has left an imprint on this new instrument.With all of the telescopic aulos' layers, its sonic, musical and extra-musical components are still unfolding their potential as a medium for discovery and research, next to being an instrument of great musical potential. The music on The Telescopic Aulos of Atlas reflects this spirit. In several miniature pieces, it presents an encyclopaedia of musical possibilities that the instrument offers while keeping an intense and corporeal sonic specificity. The short pieces are studies that reflect on the sonic possibilities of this instrument that are yet to be explored. It meanders, searches and interacts with itself and the space. It needs to answer common expectations of old instruments being harmonious or pleasing. It transports a kind of experimental archaeology that, by formulating hypotheses in the present, allows us to reflect on what might have been in the past and simultaneously questions concepts of beauty, harmony or virtuosity. However, in the end, this instrument might have never existed before.–Julia Eckhardt

Run of limited edition 10th anniversary Death Is Not The End tees screen-printed in white on black Gildan Heavy cotton short sleeve t-shirts.

'Teratai Åkande' explores electronic techniques transforming sounds, melodies, and rhythms from balinese gamelan. It's an interaction and synthesis of acoustic and electronic expressions, exploring an imagined territory between two otherwise separate cultural worlds. On 'Teratai Åkande' the Copenhagen-based producer and electronic musician Anton Friisgaard travels new paths, as he explores gamelan music from his own artistic perspective in close collaboration with Balinese musicians, afliated with Ubud’s acclaimed Gamelan scene. After experiencing a concert with the Gamelan ensemble 'Gamelan Salukat' at Roskilde Festival in 2018, Friisgaard became inspired to contact Dewa Alit from the ensemble. With the aim of bringing forth a unique expression through the meeting of two distinct musical traditions, Friisgaard traveled to Ubud, Bali to record, compose and improvise in close collaboration with artists from the esteemed Gamelan scene in Ubud. The result is 'Teratai Åkande', which features Pande Made Gangga Sentana, I Nyoman Suwida, Dewa Badukz, Suryana Putra and Pande Made Gangga of Gamelan Salukat. Anton Friisgaard (fka Hviledag) is an electronic producer and musician based in Copenhagen. Known primarily for his experimental work with tape loops and ambient soundscapes, he’s become an established figure both in the Danish music scene as well as internationally.

An assorted collection of recordings from Constantin Brăiloiu's World Collection of Folk Music archive, originally broadcast on NTS Radio in July 2017, issued here as part of DINTE's 10th anniversary series. Comprising field recordings made by the pioneering Romanian ethnomusicologist of English, Irish, Gaelic, Norwegian, Breton, Japanese, Italian, Swiss, Basque, Fulah, Sardinian, Estonian, Georgian, Greek, Turkish, Judaeo-Spanish, Portuguese, French, Chinese, Russian, Hausa, Tuareg, Indian, Corsican, Ethiopian, Romanian, Walloon, Flemish, German, Kabyle, Bulgarian, Macedonian, Bosnian and Caribou Eskimo folk songs & dances.

Our survey of folk music traditions in Northeastern Brazil, originally broadcast on NTS Radio in 2019, becomes the latest to be committed to cassette as part of our 10th anniversary series. It specifically focuses in on the spur-of-the-moment improvised "duelling" poetry of the repente, embolada & aboio styles that are unique to the Nordeste region.

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

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

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

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

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

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

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

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

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

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

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

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

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