MUSIC

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

Get onboard with this explosive encounter of Japanese folk songs and latin rhythms!

"For Japanese people, min'yō is both the closest, and most distant, folk music” explains band-leader Katsumi Tanaka. “We may not feel it in our daily, urban lives, yet the melodies, the style of singing and the rhythm of the taiko drums are engrained in our DNA”.

Initially indifferent to min'yō, a tragic event in recent Japanese history set Tanaka on his current path: “Following the Tohoku earthquake of 2011, I reflected on my life, work and identity. A fan of world music, I began searching for Japanese roots music I could identify with. Discovering mid-late 20th century acts like Hibari Misora, Chiemi Eri and the Tokyo Cuban Boys, I was captivated by their eccentric arrangements and how they mixed min'yō with latin and jazz music.”

Lead singer Freddie Tsukamoto fell for min'yō after hearing a song from his hometown on a TV competition whilst in a restaurant. It was a revelation – until then he had been an aspiring jazz singer yet was uncomfortable singing in English. The restaurateur told him a min'yō teacher was his neighbour and the two connected. Tanaka and Freddie formed Minyo Crusaders in 2011 in Fussa, a city where the US military Yokota Air Base is located, in western Tokyo.

Recruiting other local musicians versed in afro and latin rhythms, they began hosting jam sessions at the Banana House, a building that was previously part of the military base and that used to house US soldiers. The band started recording their music, and their debut album "Echoes Of Japan" was released in 2017. It received huge acclaim in Japan and abroad, and was also released by British label Mais Um in 2019. Several European tours followed, as well as some US and South America gigs.

In this second opus, the Minyo Crusaders take us on a trip to Japanese folk songs fused with latin rhythms. Their unique arrangements breathe new life to classics like Kiso Bushi, Sado Okesa or Soran Bushi, among many other min'yō songs from all over Japan that were originally performed by Japanese fishermen, coal miners and sumo wrestlers hundreds of years ago. The magical groove created here proves once again that the Minyo Crusaders are one of the most dynamic representatives of the current Japanese world music scene. Yoi Yoi, Enjoy!

Our next release with Gary Sullivan's Bodega Pop project - rooted in a passion for digging for music in bodegas and cell-phone stores across NYC's boroughs. This edition focuses in on early recordings found in Russian neighborhoods in Brooklyn & Queens.

"At the turn of the last century, the Russian Empire stood at a crossroads, caught between the weight of its imperial past and the promise of a radically altered future. Recorded during a period of profound cultural transformation and unrest, the music collected here offers a haunting glimpse into that fragile moment in history. From playful and satirical melodies that were musichall staples to heartbreaking ballads reflecting the despair of those exiled to Siberian penal colonies, these songs provided both refuge and a reflection of the deep suffering experienced by many living under the regime. More than entertainment, they formed essential strands in the Russian cultural fabric of the time—songs sung in drawing rooms and taverns and on street corners and prison grounds.

I found this music in several gift and media stores in Forest Hills, Queens, and the Brighton Beach and Gravesend neighborhoods of Brooklyn. These and a few other communities are home to more than half a million people of Russian background currently living in New York City, many of them refugees. Back in the aughts and teens, when I was collecting music from New York’s innumerable immigrant-run stores, I would always wonder why this music, why here, and why now.

The CDs immigrants stocked on their New York shelves in the 2000s and 2010s was a tiny fraction of what was available in their home countries. The Russians were in the minority of those who consistently carried compilations of early 20th century recordings—the Chinese, Egyptian, Greek, and Turkish shopkeepers were the only others I remember off the top of my head as being particularly dedicated to this period of their musical history.

What was the appeal of such old music? First-generation Russian New Yorkers might have experienced in it a reflection of their own feelings of displacement and uncertainty. The deep sorrow and yearning expressed in these songs may have resonated with their own senses of loss while offering comfort in the form of shared emotional experience. Perhaps it was a way to keep some cultural memory alive in something they knew had once accompanied their elders and ancestors through times of hardship and change.

What is the appeal of such old music for us, today?"

A selection of brooding, haunting Turkish tango recordings from the decades following the foundation of the republic in the early 1920s through to the mid 1950s.

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

"Drag City presents the first official reissue of Dorothy Carter's 1976 album debut, her folk-music exegesis, Troubadour. In her lifetime, Dorothy, a self-made traveling musician and folklorist, brought forth masterful evocations on hammered dulcimer and psaltery from a myriad of times and places. Her music was played, produced and sold outside of that era's mainstream music distribution. Troubadour reissue producer Eric Demby can look back to a childhood spent off the grid: the early '70s in rural Maine, and later on, in Boston -- wherever his freewheeling father brought the family, at one point or another, there too was Dorothy, as she lived and breathed, playing her hammered dulcimer. The early '70s found everyone living up on the farm up in rural Maine; it was here that Rutman, Constance, Dorothy and some others formed Central Maine Power Company, a troupe of almost feral improvisers playing on a combination of self-made and found instruments, with live video feedback to boot. In 1976, Dorothy had been playing music for decades, but had yet to record any of it. That year, she went to Cambridge's Studio B with Rutman and friend Steve Baer at the console. Constance and Sally Hilmer accompanied her. The performances captured there were released later that year as Troubadour. In addition to hammered dulcimer and psaltery, Dorothy played the flute and sang. She chose songs from all over: Appalachian folk tunes, old and ancient psalms and hymns, Scottish, Irish, French and Israeli melodies, with a few of her own songs for good measure. They all flow together effortlessly under Dorothy and friends' hands in a syncretic space that we can identify today as a garden of world musics -- a highly energized, alternately meditative and proselytic recital whose vitality has only burgeoned in the decades since it appeared. As it should be: the music of Dorothy Carter is akin to a portal, linking her with the eternal. This edition of Troubadour reproduces the original album package, adding an insert adorned with additional photos of Dorothy and her collection of instruments, as well as notes from Eric Demby exploring the era -- his childhood -- from a vantage point of some 50 years. This reissue is a long-held family dream come true, and it is dedicated in loving memory to Bob Rutman, Constance Demby, David Demby and Dorothy Carter."

Yowzers is a new album by Chicago composer, improvisor, instrumentalist and musical folklorist Ben LaMar Gay. The twelve track collection is a leap forward in the lexicon of Gay’s recorded output, and a veritable masterwork of ancient inner-body rhythms and intuitive melodic storytelling.

It’s worth mentioning that a leap forward for Gay is no small feat. The musical ground he has covered in the last decade, both as a bandleader and collaborator, is immense. His de facto debut album—the 2018 compilation Downtown Castles Can Never Block The Sun—properly introduced the world to Gay by placing fifteen stylistically diverse tracks from seven then-unreleased albums next to one another, letting the populace outside of Cook County in on an unintentionally best-kept-secret that Chicagoans had already been marveling at for quite some time. That secret has become even more open in the years since, with the full unveiling of those seven previously-unreleased albums, the release of his critically-acclaimed 2021 song cycle Open Arms To Open Us, and the explosive free sonics of 2022’s Certain Reveries.

In addition to being featured on a staggering number of International Anthem releases (including albums by Makaya McCraven, jaimie branch, Damon Locks, Ibelisse Guardia Ferragutti & Frank Rosaly), Gay is one of the most prolific collaborators in creative music today. He makes active contributions to Mike Reed’s Separatist Party, Joshua Abrams’s Natural Information Society, Theaster Gates’s Black Monks, and many more. He is also a long-time participant in Chicago’s legendary Association for the Advancement of Creative Musicians. Suffice to say, his credentials are astonishing and the scope of his interests and abilities is seemingly limitless, with Yowzers representing the latest redrawing of that ever-expanding creative borderline.

Much of the music on Yowzers features his working quartet with Tommaso Moretti (drums, percussion, voice), Matthew Davis (tuba, piano, bells, voice), and Will Faber (guitar, ngoni, bells, voice). But the unlisted feature here is Gay’s own ability to summon and unleash the unique strengths of his collaborators. The quartet material leans into a vocabulary that the group has developed over the course of several years together on the road; and the repertoire delivers an arresting cocktail of pulsing and free rhythms that somehow swing alongside a gathering of melodic phrases that sweep the outer-reaches of harmony with nostalgic echoes of family songs from the living room.

“Building a language, or taking a while to build a language—it’s like every other thing,” says Gay. “These stories are passed around through melody. You write a story and you share the story with individuals, and then you allow their individuality to embellish the story and take it on in another way. That person is a whole universe. It’s about trusting these people—trusting the people you leave something with, just like people trust their kids and their grandkids to carry a thing on. To not give it all away. To keep it in this tightly-knit body and to just keep it going.”

It’s not a new concept for Gay. One uniting factor in his deep, multi-faceted discography is a never-ending commitment to taking the stories of the past and pushing them outward, filtered through a sense of self, to keep that information moving.

Information moves through Yowzers via the intuitive physicality of Gay’s creative polyrhythmic constructions as he covertly delivers familiar folk tunes and tales. “It’s the most natural thing,” says Gay. “That’s how the world is. There are overlapping rhythms all around us, and so it reminds you of the reality of the world when you hear them. It’s a loop and the loop is always changing.”

Yowzers is ripe with the fine mash of that loop’s changes and diffusions, recalling the high-minded freedom of Liberation Music Orchestra, the abstract boom-bap balladry of Georgia Anne Muldrow, the unbridled rhythms and sandpaper bellows of Bukka White, the harmolodic cartoon glory of Arthur Blythe’s Illusions, or the oft-copped but rarely distilled patterns of Naná Vasconcelos. More amalgam than pendulum swing; a fresh thought made up of old ideas, like some imaginary Sacred Heart Ensemble led by Elvin Jones and Rashid Ali. It’s all there, filtered through an improvisational approach and a lifetime of stories and secrets embodied. For a man who has inhabited and traveled these continents so extensively, it’s safe to call this work true Americana, despite what that word might mean to the average white person in the United States.

“A big part of the language this quartet has developed is spatial,” says Gay. “It’s seeing and hearing it live.” Translating that language to a studio situation is a tough task, even for a seasoned crew. “You’re dealing with a thing that is older than the industry that sells it, and if you’ve never experienced those bodies in a room there can be a disconnect.” Striving to document the magic of those live moments, to great end, Gay chose to track the quartet pieces (“the glorification of small victories,” “there, inside the morning glory,” “I am (bells),” and “cumulus”) for Yowzers live, in real time, seated with his bandmates in a small circle at Palisade Studios in Chicago.

The spectrum of the album is widened by a batch of music created via Gay’s highly successful approach to composing in-studio, augmented with contributions from his bandmates, instrumentalist Rob Frye, and a mini-choir comprising vocalists Ayanna Woods, Tramaine Parker, and Ugochi Nwaogwugwu. This straying from the quartet material throughout the course of the record acts as an expansion of detail rather than an interruption of continuity.

All together, the pacing and flow of Yowzers is proof-positive of Gay’s practiced grasp on how the album format can traverse such a breadth of atmospheres. The titular album opener “yowzers” is a simple, soulful, three-chord piano and vocal repetition nestled in the hypnotically swelling effect of the Woods/Parker/Nwaogwugwu choir. The undecorated lyrics leave ample room for a listener to comprehend references to the binding existential crises of our times. It’s a Blues that everyone in the world should feel in their bones:

Ain’t gon snow no more x4

Rain gon pour and pour x4

Fire don’t stop no more x4

“for Breezy”, a could-be New Orleans dirge, straddles the deep sigh of a heavy sadness and the sweet lift of a fond look back, echoing the most contemplative moments of Duke Ellington’s small group arrangements. Gay’s clustered synth chording sets the scene while Frye’s breathy flute and Moretti’s delicate brushwork are positioned front-and-center along with a synthetic static—the nagging question of darkness even as beauty blooms. Gay’s flugelhorn enters at the 1:35 mark, maneuvering slowly around Frye and locking the vibe into place. It’s a gorgeous and fitting tribute to an old comrade.

“John, John Henry” begins with doomy oscillations and click-clack electronic rhythm loops hovering atop a contextually disjointed swing beat from Moretti. Enter Gay and his choir, digging into a take on the dusty-yet-timeless tale of man versus machine, an update we didn’t know we needed and an entrance we didn’t know we wanted. The way the group’s vocal rhythms hit here is a classic example of the Gay conundrum: an idea that reads as challenging on paper but sounds simple to the ear and feels intuitive to the body. With spectacles underfoot and charts out the window, the listener sings along, unencumbered by know-how. It’s all in service of Gay’s ongoing exploration and expansion of folklore in his work—arguably the one concept that bridges the gap between all of the disparate elements of his oeuvre.

This bottomless bag of tricks never induces fatigue, instead allowing for breaths and bites as needed—the quick-vibe banana peel windup of “rollerskates”; the endlessly psychedelic metallic rhythm chant of the album’s centerpiece “I am (bells)”; and the triumphant free-folk shouts of “the glorification of small victories,” which is a drastic and collaborative quartet rework of a composition originally recorded for Gay’s album Grapes that serves as further evidence of his steady crew’s interpretive powers.

How, though, does Gay end a collection that covers so much ground? The sweetest sendoff is often the one that sounds like a beginning. The album closer “leave some for you”—a balladeer’s kiss as the sun comes up—pairs a deeply disintegrated series of rhythmic loops with a diddley bow shuffle, ushered by the sturdy-yet-understated swing of Moretti’s kit. Gay’s sweetly intoned low-register lilt is front and center with an affirmation delivered as an earworm. The simple melody carries it home:

You look brand new today

Not cause you need it

Just cause you want it

New

Roberto Musci, born in Milan in 1956, studied guitar, music and electronic instruments. From 1974 to 1985 he traveled the world studying African, Indian, Arab and Oriental music recording ethnic music “in the field,” studying and collecting ethnic musical instruments from all parts of the world. His self-produced debut album, “The Loa of Music,” is a seminal work of staggering originality and extraordinary beauty in which field recordings, musique concrète, electronics, synthesis and instrumentation are interwoven, drawing on the countless musics from all over the World that he recorded. The subsequent “Water messages on desert sand,” composed with Giovanni Venosta, was nominated for a Grammy in the UK in 1987. In the 1980s 'and 90s' he broadcast ethnic and electronic-experimental music from Rai and Radio Popolare radio stations. He has also composed and played music for videos, commercials, dance, poetry, theater, composed soundtracks and accompanied silent films live. From 1980 to the present, he has played with many Italian and European musicians: Giovanni Venosta, Claudio Gabbiani, Walter Prati, Giorgio Magnanensi, Massimo Cavallaro, Massimo Mariani, Moni Ovadia, Roberto Zorzi, Chris Cutler, Jon Rose David Moss, Steve Piccolo, Elliott Sharp, Keith Tippett and the Third Ear Band. The theme of travel, ethnicities and mysticism are a pivotal point in this new album of his as well, demonstrating once again how music needs absolutely no sharp lines of demarcation. The music is one. It goes from the search for deep meanings in a time spent in a Hindu monastery (Ashram) listening to mantras and studying Buddhist philosophy to space explorations and human settlements on the Moon or Mars wondering how man will live and what he will bring to the new worlds imagining that Sufism, an Islamic mystical religion, will accompany him in the discovery of new worlds. An inspired Roberto Musci is increasingly aware of his hypnotic and visionary language.

At the end of 1970, having worked on his free jazz “made in France” and, with his Intercommunal Free Dance Music Orchestra, sung the blues with all the regional accents of the country, François Tusques made his contribution to the traditional music of a region he knows well: Brittany. With the electric bass of Tanguy Le Doré and the bombards and bagpipes of Jean-Louis Le Vallegant, Gaby Kerdoncuff and Philippe Lestrat, the Intercommunal becomes a kind of Brotherhood Of Breizh. But if the swell and the sway remind us of Chris McGregor, the repetitions and dissonances soon rock the boat. Bracing, the wind in Brittany!

If the jazz of François Tusques is “free”, his spirit is even more so: having recorded Free Jazz with other like-minded Frenchmen (Michel Portal, François Jeanneau, Bernard Vitet, Beb Guérin and Charles Saudrais), the pianist had covered a lot of ground, with Barney Wilen (Le Nouveau Jazz) or even solo (Piano Dazibao and Dazibao N°2), so as not to repeat himself…

In 1971 he founded the Inter Communal Free Dance Music Orchestra which, as the notes the this album stated, “is an interpretation of a music which sythesizes the different communities living and working in France.” In 1976, on the first album (L’Inter Communal) we can already hear Tusques playing without borders in the company of Carlos Andreu (vocals), Michel Marre (trumpet and saxophone), Jo Maka (saxophone) and Ramadolf (trombone). It is a meeting between jazz and music from Catalonia, Occitanie and Africa. So far so good, but what about Brittany, that, Tusques knows “by heart”?

Having lived for a long time in Nantes, he would expand his ‘brittanitude’ on the canal linking the aforementioned city to Brest by playing with, for example the Diaouled-Ar-Menez. With these “devils from the mountain” who, under the baton of Yann Goasdoué, worked throughout the 1970s on the renewal of music from Brittany, Tusques met, notably, Tanguy Ledoré and invited him one day, with trois bombards and some bagpipes (Jean-Louis Le Vallegant, Gaby Kerdoncuff and Philippe Lestrat), to join the ranks of the Intercommunal. And so they set of towards a new music from Brittany, as the title states; Vers une Musique bretonne nouvelle!

With percussion from Samuel Ateba and Kilikus, the association launches the ‘bombardier’: the repetitions and dissonance of the different members all serve a common cause however: the dance, which is always the reason for the party. This sets a whole universe spinning, which can bring to mind Chris McGregor’s Brotherhood Of Breath (“La rencontre”) when not taking on board waltz, swing, blues and gavotta or even revealing mysteries like those of Gurdjieff (“Les racines de la montagne” or “Le cheval” sung by Andreu). Only one thing to say to this Brotherhood Of Breizh: Mersi!

At the end of 1970, having worked on his free jazz “made in France” and, with his Intercommunal Free Dance Music Orchestra, sung the blues with all the regional accents of the country, François Tusques made his contribution to the traditional music of a region he knows well: Brittany. With the electric bass of Tanguy Le Doré and the bombards and bagpipes of Jean-Louis Le Vallegant, Gaby Kerdoncuff and Philippe Lestrat, the Intercommunal becomes a kind of Brotherhood Of Breizh. But if the swell and the sway remind us of Chris McGregor, the repetitions and dissonances soon rock the boat. Bracing, the wind in Brittany!

If the jazz of François Tusques is “free”, his spirit is even more so: having recorded Free Jazz with other like-minded Frenchmen (Michel Portal, François Jeanneau, Bernard Vitet, Beb Guérin and Charles Saudrais), the pianist had covered a lot of ground, with Barney Wilen (Le Nouveau Jazz) or even solo (Piano Dazibao and Dazibao N°2), so as not to repeat himself…

In 1971 he founded the Inter Communal Free Dance Music Orchestra which, as the notes the this album stated, “is an interpretation of a music which sythesizes the different communities living and working in France.” In 1976, on the first album (L’Inter Communal) we can already hear Tusques playing without borders in the company of Carlos Andreu (vocals), Michel Marre (trumpet and saxophone), Jo Maka (saxophone) and Ramadolf (trombone). It is a meeting between jazz and music from Catalonia, Occitanie and Africa. So far so good, but what about Brittany, that, Tusques knows “by heart”?

Having lived for a long time in Nantes, he would expand his ‘brittanitude’ on the canal linking the aforementioned city to Brest by playing with, for example the Diaouled-Ar-Menez. With these “devils from the mountain” who, under the baton of Yann Goasdoué, worked throughout the 1970s on the renewal of music from Brittany, Tusques met, notably, Tanguy Ledoré and invited him one day, with trois bombards and some bagpipes (Jean-Louis Le Vallegant, Gaby Kerdoncuff and Philippe Lestrat), to join the ranks of the Intercommunal. And so they set of towards a new music from Brittany, as the title states; Vers une Musique bretonne nouvelle!

With percussion from Samuel Ateba and Kilikus, the association launches the ‘bombardier’: the repetitions and dissonance of the different members all serve a common cause however: the dance, which is always the reason for the party. This sets a whole universe spinning, which can bring to mind Chris McGregor’s Brotherhood Of Breath (“La rencontre”) when not taking on board waltz, swing, blues and gavotta or even revealing mysteries like those of Gurdjieff (“Les racines de la montagne” or “Le cheval” sung by Andreu). Only one thing to say to this Brotherhood Of Breizh: Mersi!

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

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

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

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

Mesh-Key is thrilled to announce a deluxe, expanded reissue of Moon Beams by Tokyo visionaries, Tsuki No Wa. Originally released on CD by Japan's Soundscape label in 2003, Moon Beams is a bonafide opus -- a masterful mix of jazz, latin, folk and electroacoustic, topped with bandleader Fuminosuke's soaring, spectral vocals. Bassist Takuyuki Moriya was also a member of Ghost, and drummer Yuta Suganuma is a long-time member of the Shintaro Sakamoto band. The quartet's third album in as many years, Moon Beams found Tsuki No Wa taking a gigantic leap forward in both compositional sophistication and sonic experimentation. Beautifully recorded in a (since demolished) Meiji-era ballet studio, and featuring guest performances from such underground luminaries as Yoshihide Otomo and Ami Yoshida, this timeless, ambitious work sounds just as spellbinding today as it did a couple decades ago. Our reissue features an updated mix from the band and brand new album art with unseen photos of the group in their heyday. The vinyl (2LP, mastered by Josh Bonati and pressed at RTI) comes in a full-color, double panel gatefold jacket with eye-popping gold foil lettering.

‘Quintela’, the debut album by Carme López, a performer, teacher and researcher of traditional oral music from Galicia, is a new experimental work for Galician bagpipe. Influenced by the approach of composers like Éliane Radigue or Pauline Oliveros, the Spanish composer creates slowly modulating sound environments, and stretches the sonic the possibilities of the bagpipe to its absolute limit. ‘Quintela’ is structured in four movements, plus a prologue and an epilogue, which serve as a link to the contemporary language of the instrument.

The bagpipe is strongly tied to traditional musics; its use in different genres and musical contexts is extremely limited and unimaginative. ‘Quintela’ brings it to a wholly unknown field, decontextualising the bagpipe in order to elevate a personal approach, and leaving behind its male-dominated past (in which it relates to ideas of prestige, dominance or carries even sexual connotations). López expertly demonstrates its grandeur and breadth; the music on ‘Quintela’ ranges from barely audible sounds of air passing through the hide bag through rhythmical use of its reeds to all-encompassing drones with complex harmonic structures and vibrant overtones.

The narrative arc focuses on the composer’s past, its people and places, and could be conceived as a journey in and of itself. A homage to those in our memories, but also a step into the unknown, ‘Quintela’ is an ambitious, graceful and captivating debut.<iframe style="border: 0; width: 350px; height: 340px;" src="https://bandcamp.com/EmbeddedPlayer/album=1107883793/size=large/bgcol=ffffff/linkcol=333333/artwork=none/transparent=true/" seamless><a href="https://carmelopez.bandcamp.com/album/quintela">Quintela by Carme López</a></iframe>

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.

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.