MUSIC

Over the past few years, concert patrons have stopped the musician Carlos Niño after gigs to ask two simple questions: “Are you a shaman?” “I hear the medicine in your music, can I come to your next ceremony?” The queries are fair enough: Looking at Niño, a tall man with a wild beard and kind eyes, one would think he’s from some faraway time and could maybe cast spells. Once you get to know him, you find that he’s just an incredibly sweet guy with a laid-back demeanor, and that he isn’t some guru claiming to have an all-access pass to the otherworld. So what does he say to those wondering if he’s a spiritual teacher? “I’m just chillin’, on fire,” he declares. “I'm not rolling with or out any kind of religious or traditional focus, rules or doctrine. I'm just presenting something that has a lot of energy, and is intended to be an opening for those of us who are journeying, creating musically, and for those who gather with us.” Indeed, there’s a communal essence to Niño’s self-described Energetic Space Music. As leader of Carlos Niño & Friends, he encourages his collaborators to improvise without preconceived ideas of what the sound is supposed to entail. His new album, (I’m just) Chillin’, on Fire, features more than a dozen musicians and includes a who’s who of sonic experimentation — everyone from guitarist Nate Mercereau and saxophonist Kamasi Washington, to New Age cornerstone Laraaji and hip-hop legend André 3000 playing his now trademark flute. On purpose, Niño lets the music drift and the unity ensue, making (I’m just) Chillin’, on Fire another highlight in a recent run of sublime work. But where albums like 2020’s Chicago Waves (with multi-instrumentalist Miguel Atwood-Ferguson) and last year’s Extra Presence hovered in the speakers, (I’m just) Chillin’ forges ahead in certain spots through energetic drums equally indebted to jazz and electronic funk. It eschews genre, but the tenets of ‘70s underground jazz are present. Fifty years ago, acts like Brother Ah, the Ensemble Al-Salaam and Mtume Umoja Ensemble crafted music that scanned as Spiritual Jazz yet flared in many different directions. They leaned into the transcendence of the music overall, not artificial terms used to market it. (I’m just) Chillin’ emits the same emotion: On “Mighty Stillness,” when the experimental violinist V.C.R proclaims her “ancestral right” to rest, she evokes Black women like Jeanne Lee, Jayne Cortez and Beatrice Parker, innovative vocalists from indie scenes who embodied the same freedom. Then on “Love Dedication (for Annelise),” Niño uses subtle bass (from Michael Alvidrez) and a serene piano loop (from Surya Botofasina) to speak of endearment in broad terms. “Love is unconditional — everywhere, everything, flowing always,” he observes. “Totally alive, no upper limit.” Though he hesitates to embrace comparisons to the spacious arrangements heard on indie labels of the ‘70s like Strata, Strata-East and Tribe (only because of how much he respects their legacies, not wanting to claim any space in their fields), there’s no denying his stature as an anchor in the jazz, hip-hop and beat scenes in Los Angeles over the last nearly 30 years, and how his influences are alive in what he makes. “All of those labels to me are hugely influential,” Niño says. “When I think about Strata-East, I immediately think of Pharaoh Sanders, and I think of one of my favorite albums of all-time, Live at the East (on Impulse!), and how The East and that movement is a huge influence. I'm not from that community. I don't claim any direct connection to it, but my awareness of it and my appreciation of it is gigantic.” The vocals for (I’m just) Chillin’ were compiled unconventionally. “I was like, ‘I'm going to turn on the mic, and you're going to listen all the way through the album and record anything you're feeling at any moment,’” Niño says of the creative process. “It was completely open to their interpretation.” He found that the vocalists Cavana Lee, Maia, Mia Doi Todd, and V.C.R interpreted the music in similar ways: “People who are not even in the same room, who did not hear what the other person did, they all created these really cool weavings — and it was so fun.” While the album compiles live and studio arrangements recorded in places like Venice, Leimert Park and Woodstock over the past three years, it feels harmonious, as if captured in one space with all musicians present. This highlights Niño’s ability as a conductor and producer. That he could winnow such vast experimentation into a seamless set is a worthy feat on its own. Much like Niño’s other LPs, (I’m just) Chillin’ is an immersive listen that requires attentive ears to fully absorb. In a world dominated by social media and the 24-hour news cycle, it seems we’re all in a hurry for no reason in particular. By creating music with tender messages and leisurely pacing, Niño nudges listeners to slow down and appreciate life’s natural wonders, to savor the journey and not rush

The third part of Ideologic Organ Music’s trilogy of field recordings of sacred flute music from Papua New Guinea, recorded by Ragnar Johnson and Jessica Mayer in the 1970s. A book titled “A Papua New Guinea Journey” consisting of RagnarJohnson’s account of the circumstances behind the recordings will be published simultaneously with this music release.

“The recording of a male initiation ceremony with sacred flutes, bullroarers and ‘crying baby’ leaves was only possible after fifteen months residence during anthropological research. From the same Ommura villages in the Eastern Highlands there are bamboo jews harps, yam fertility flutes and singing. Nama (‘bird’) sacred flutes were recorded in a Gahuku Gama village in the town of Goroka. There are Mo-mo bamboo resonating tubes and singing from the Finisterre Range of Madang. From the Ramu Coast region of Madang there are: Waudang flutes, garamut slit gongs and singing from Manam Island, Maner flutes from Awar village and Siam and Guna flutes and garamuts from Nubia Sissimungum Village. These previously unreleased recordings were made in 1976 and 1979.”
–Ragnar Johnson, London 2021

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Ragnar Johnson's liner notes for the release

This music comes from the Eastern Highlands and Madang provinces of Papua New Guinea. The recordings of the Ommura Iyavati male initiation ceremony, the different bamboo jews harps, yam fertility flutes and singing were the result of fifteen months residence for anthropological research 1975- 1976 and a one month return in 1979. The Iyavati male initiation ceremony with its spirit cries of bamboo transverse blown and water flutes, bullroarers and ‘crying baby’ leaves was recorded at night outside the men’s house with the sounds of instruction and singing from inside the men’s house audible in the background. Nama ‘bird’ transverse blown paired bamboo flutes were recorded in a Gahuku Gama village inside the town of Goroka in the Eastern Highlands. The Mo-mo resonating tubes and singing were recorded at Damaindeh Bau on the Markham Valley edge of the Finisterre Range. The other Madang recordings of long paired bamboo flutes and garamut wooden slit gongs come from the Ramu coast region. There are Waudang flutes, garamuts and singing from Manam Island, Maner flutes from Awar and Siam and Guna flutes and garamuts from Nubia Sissimungum.

The Ommura lived in the Yonura villages of Samura, Sonura and Moussouri which were next to the Obura Patrol Post and in the neigbouring villages of Kurunumbaira and Asara. The1975 Government Census listed a population of 1,140 inhabitants of whom 437 lived in Yonura. The Ommura, the collective name for the inhabitants of these villages, spoke a dialect classified as Southern Tairora. The Obura Patrol Post, established in 1965, was 32 miles from the town of Kainantu in the Dogara Census Division of the Eastern Highlands of Papua New Guinea. The altitude was 4,000 to 5,300 feet on the valley floors and up to 8,000 feet on the mountain ridges. The arrival of steel tools, traded along the Markham Valley, into what was previously a stone age technology, preceded the establishment of the patrol post by about fifteen years. The first government patrol to reach the Ommura area was in the early 1950s and the area was regularly patrolled by the 1960s. Inter-village warfare was endemic.

The Ommura were slash and burn cultivators growing sweet potatoes, yams, taro, bananas, sugar cane, various beans, pit-pit, maize, squashes and greens. Arabica coffee was introduced as a cash crop in the early 1970s and young men were sent as plantation labourers to New Ireland.

Every Ommura patri-lineage (okyera) had a mountain demarcating a traditional area of lineage residence and a mythical lineage ancestor (uri). Ommura social life revolved around the staging of various kinds of ceremonies. There were fertility ceremonies to promote the growth of yams, sweet potatoes and pigs. Major events in individuals lives were marked by the enactment of the life cycle ceremonies of birth, male or female initiation, marriage and death. All Ommura ceremonies involved payment of some kind varying in amount from large payments between lineage groups for life cycle ceremonies consisting of traditional valuables, earth oven cooked pig meat and food, and money to small payments of food.

The Ommura practised three types of curing ceremony; Ua-ha in which the illness was chased away by armed men, Vu-ha in which the afflicted were fed a mixture of pork and medicinal herbs and their illnesses were transferred into a device made of sugar cane and washed away by flowing water and Asochia where diviners chewed hallucinogenic tree bark (Galbulimima Belgraveana) to see the cause of the illness and then treat it.

The Ommura performed the following male and female initiations: Nihi Rara the piercing of the nasal septum for male and female children; Kam Karura performed in the women’s house for girls, Ummara and Iyavati performed in the men’s house for boys and the male and female pre-marriage ceremonies performed respectively in the men’s house and woman’s house.
These initiations were enacted to discipline youth into their respective male and female roles with bleeding the nose and beatings with taroah stinging nettles to promote heath. Male and female initiates were instructed to practice the same food taboos and were educated by means of gender specific secret stories and songs. Burlesque mimes of the opposite sex occurred in both and at the end the initiates were decorated in new clothes, ornaments and paint. A feast of pig meat and vegetables had to be given by the father at the end of an initiation ceremony together with a payment to the eldest mother’s brother for his participation.

Nose bleeding was performed to remove the dangerous accumulation of blood that became lodged inside the bridge of the nose at conception in the womb. To strengthen the penis young males had the urethra of the penis bled sometime between the final stage of male initiation and marriage. During the Iyavati initiation the male initiates were beaten with taroah stinging nettles, secret taroah songs were sung and exaggerated mimes of aggressive male sexual behaviour involving the use of taroah were enacted with much chanting of the male ’Wo-Wo’ war cry. Initiates were told what acts and foods were forbidden to them and given instructions regarding permissible sexual relations and their duties to assist their relatives and future wife. Iyavati initiates wore a pair of pigs tusks points upwards through a hole in the nasal septum.

Marriage was centred around the bride price which was given to the wife’s father by the husband, his paternal kin, mother’s brother and relatives. During the marriage ceremony, grooms were warned about the disastrous consequences of contact with female menstrual pollution and brides were warned not to poison a husband in this way.
Peace was made between enemy villages by an exchange of cooked pigs in a ceremony called Obu. A death compensation ‘head’ payment
in traditional valuables or a woman in marriage was the only act that eliminated the need for a payback killing in retribution for a death in war. Inter-village trade was carried out between two individuals rather than groups from different villages, frequently with partners from the lower altitude Bush Markham villages. 

Hampus Lindwall is a musical artist active in many fields ranging from contemporary music to experimental and electronic sound / music. He has released many albums, as a soloist and in collaboration and is the titular organist in Saint-Esprit, Paris, since 2005.

Kaitlyn Aurelia Smith, Emile Mosseri, and Ghostly will be making a donation from today’s Bandcamp Friday sales of their collaborative album, I Could Be Your Dog/I Could Be Your Moon to support reproductive rights via Noise For Now. "His music filled me with the urge to connect with the world," Kaitlyn Aurelia Smith says of Emile Mosseri. She first heard his work while watching the 2019 film The Last Black Man In San Francisco; just minutes in, she paused it to look up who did the score and wrote to him immediately. "I love Emile's ability to create melodies that feel magically scenic and familiar like they are reminding you of the innocence of loving life.” Those talents saw recognition in 2020 with an Oscar nomination for Mosseri’s original score to the film Minari. He was already a fan of Smith’s and became increasingly intrigued by her impressionistic process as they started to talk. "The music feels so spiritual and alive and made from the earth," Mosseri says. "I think of her as the great conductor, summoning musical poetry from her orchestra of machines." I Could Be Your Dog / I Could Be Your Moon, their two-part collaborative album, introduces an uncanny fusion of their sonics. Constructed using synthesizer, piano, electronics, and voice, this soft-focus dream world is lush, evocative, and fleeting. It finds two composers tuning their respective styles inward as an ode to mutual inspiration, a celebration of the human spirit and its will to surrender to the currents of life. Early into their correspondence, Smith and Mosseri realized they were neighbors in Los Angeles and met up for a few hikes. Their conversations led to a musical exchange over email. The exercise became a sketch, the start of their first song together, "Log In Your Fire,” with Mosseri finding flourishes in Smith’s cathartic synth lines to intonate and harmonize alongside. Lyrically, it's a beautiful, open-ended sentiment. "Being a log in someone's fire, to me, means letting go, and surrendering to that feeling," says Mosseri. From there, the pair composed a series of musical foundations, trading files from afar, nurturing the eventual expansion as the remote days of 2020 set in. Smith likens the collaborative experience to the exciting uncertainty of starting a garden, "doing what I can to facilitate growth while enjoying the process of being surprised by what will actually grow." In the summer of 2021, the duo finished work on the sequel, I Could Be Your Moon, expanding their musical language as the first part reached its September release. Songs from these more recent exchanges find them even more synced, forging into percussive and harmonic experiments, leaning further into their “unused musical muscles,” as Smith and Mosseri put it. A unified vocal presence emerged. “As the friendship grew I think we both learned how to support each other more and musically that was communicated through singing together,” adds Smith. Now taken as a full album set, I Could Be Your Dog / I Could Be Your Moon moves fluidly from track to track, panning through textural vignettes. Two roughly 17-minute halves, the set evokes the bittersweet sense of something too bright or rare to last, a short-lived glimpse into a golden hour. "Moon In Your Eye" sends a choral refrain skyward; we stay behind, watching it haze away in the heavens. "Brush" bubbles with Smith's characteristic wonder and curiosity, expressed in a flutter of horn-like sounds, leading into the album's central expression, its titular track. Above pulsing harmonies, in his tender falsetto, Mosseri repeats variations of the mantra, "I don't want to feel / lost anymore /I can’t make you what I am." He says the idea they are reaching for is more abstract and universal, "It could mean I could be your friend / buddy, I could be someone / something else, I could transform, I could be your companion, etc. What I like about it is it could change based on what that means to you, or what the word dog means to you." The orchestral march of 'oohs and ahhs' on "Blink Twice” could register as both triumphant and tragic. "Moonweed," strays closer to the latter, with low and slow piano keys guiding the alien hums of a starlit goodbye. I Could Be Your Moon, the second installment and side B of the record, opens with the striking “Green To You.” Depicting a dream or a need for renewal — to be new in the eyes of another, all excitement of seeing and being seen as imagined, idealized versions of ourselves — the song unveils the duo’s newly fused voice. “I only want to be green to you,” they sing, as an organ phrase swirls underneath. There’s a wistful sense that bleeds into instrumental “Amber” and continues across “Standing In Your Light,” a piano ballad-turned-mini-symphony that traces over feelings of remorse (“I was distracted / overreacted… come to your senses”). “Shim Sham” starts woozily in anticipation before flipping on a drum break, becoming the collection’s energetic apex; their hums dance with the beat, wordless yet undoubtedly expressive. Once introduced, the percussion stays and syncopates for “Golden Cow,” another radiant duet that reads like a playful plea, or a reminder to their creative selves (“slow down / be careful now / you’ve done this one before”). The record ends inside “Radio Replacement,” a swan song in the lineage of somber album outros; lyrically they reflect on past loves and the passage of time, personifying the music (“I would really love to be / your favorite melody / for a while”). There is a dreamy, elemental intention to this music, which Smith and Mosseri say came naturally, as they both embraced intuitive interplay throughout their creative back-and-forth. The stylistic threads of each composer are recognizable yet become more ambiguous as the album progresses, sewn into a singular vision. "I'm so grateful that my musical ideas could dance with hers with some grace and harmony," says Mosseri. Smith adds that this experience helped her "remember that music can be a connecting layer of friendship, especially in a time when the usual ways were out of reach."

FJLP-05 continues with Forest Jams recent trend of Japanese re-issues from the 90’s. This one is E.S. Island’s “Southwind from Hachijo” a deep ambient exploration that is more tribal and spiritual than prior E.S. Island releases. This was recorded on Hachijo Island featuring several traditional instruments with the bulk of the music being played by Eisuke Takahashi (R.I.P.) and Nene Sanae. Limited copies.

This is a new intersection of field ambient and improvised sound. ARBORE, a collaborative project by French-born, Berlin-based sound artists Diane Barbé and Laure Boer, will be released by Somewhere Press, an underground sound venue in Glasgow! Rough field recordings and improvised noise/sound sculptures interweave the spiritual and the animal. The faint footsteps deep in the forest, the noise of creaking metal, and the rippling breathing can all be considered sensory reorganization devices that awaken non-human senses.

On The Sport of Love, seasoned collaborators Asma Maroof, Patrick Belaga and Tapiwa Svosve consider the language, competition and contradiction of modern romance: its yearning, incomprehensible vastness and the inevitable darkness and fleeting fragility. For the trio, love is the emotion that propels all of us whether we acknowledge it or not, and its expression can be realized in many forms.

Limited Japanese edition with Obi.“Some of it sounds so pure and clear and I am picturing him huddled around all that gear, simply magical. In my memory he didn’t play ‘for’ the audience but was rather trying to perfect these various permutations of sound within himself…and a few of us just happened to be present.” – Tom Lee

"Open Vocal Phrases, Where Songs Come in And Out" offers an intimate unedited Arthur Russell solo live performance recorded at Phill Niblock’s Experimental Intermedia Foundation in Downtown NYC on 12/20/85.

Phill curated and produced with Arthur two concerts at EI that would become an integral part of the foundation for the World of Echo album. Arthur titled this performance “Open Vocal Phrases, Where Songs Come in and Out”. This extraordinary performance was recorded by Steve Cellum and overseen by Phill and Arthur. Arthur would later edit sections from this performance merging it with studio material recorded at Battery Sound to finalize the World of Echo album released in 1986. Side four of the vinyl includes two instrumental tracks from "Sketches For World Of Echo", "Changing Forest" and "Sunlit Water"

Trances, Jules Reidy’s follow-up to the celebrated World in World (2022), takes place in between states, tracing a kind of restless movement in search of—or is it away from?—a center. The twelve tracks shift between fragment and epic, returning to familiar phrases between forays outward into uncertain expanses. Through its exploration of the cyclical movements of grief and emotional turbulence, Trances produces a sonic world as raw, absorbing, and surprising as anything Reidy has created to date. Trances’ primary instrument is a custom hexaphonic electric guitar tuned in Just Intonation. Reidy’s combination of fingerpicked phrases, open strums, and corrugated processing push on the grammar of guitar-driven experimentalism, locating expressive heft in open-ended harmonics and the odd angles formed by overlapping elements. Chords are slowed and stretched as if to examine their resonance, then overtaken by subterranean motion. The effect is that of oceanic depth, but the rippling that passes between the compositions’ sedimentary layers often takes on a metallic edge. The addition of synthesizers, sampled 12-string guitar, field recordings, and half-submerged autotuned voice further denaturalize the compositions. Reidy’s vocal interjections—their particular linguistic content rendered inaccessible—are based on counting and self-observational techniques for bringing oneself back into the present; at times Reidy’s picking also assumes a mantra-like quality, though ultimately the flow of the composition subsumes both. There is a heavy sense of the strange throughout these songs, which bleed at their edges into a continuous, questioning whole. That Reidy’s compositions here have a tendency to engulf the listener, like a wave or a squall, can be variously comforting and disorienting. Either way, we are fortunate to follow Reidy on such a journey.

"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."

Ever unpredictable, Drumm this time takes the fellow time-traveller through what sounds like an electronic field recording, a journey through an electronic soundscape of luminescent textures that invites immersive listening.

〈Mille Plateaux〉や〈iDEAL Recordings〉にも作品を残すスウェーデンの電子音楽の名手Andreas Tilliander（TM404）と、ジャズ・トランペッターGoran Kajfešによるコラボレーション作品『In Cmin』が〈Kontra Musik〉からアナログ・リリース！TB-303のベースラインやアナログ／デジタルシンセによる音響彫刻と、Kajfešのトランペットやフルートが交錯し、月面や神話的な風景を想起させる音世界を構築。Terry Rileyの『In C』へのオマージュとして、Cマイナーでの即興演奏を展開しながら、ジャズとアンビエントの境界を越えた新たな地平を切り開いていく一枚です。

Originally released on tape in 2019, 'Big Room' helped establish Philly's Ulla Straus as one of the key figures in the post-"bblisss" wave of nu-ambient practitioners. Interchangeably glacial, gaseous and liquid, it's a rare downtempo tome that never shies away from sensuality and raw, messy emotionality. Gorgeous material: essential listening for anyone into Jake Muir, Perila, Shuttle358, Oval, Pendant or Space Afrika. 'Big Room' is a technically advanced record that never dangles its prowess in your face. Ulla's sound sculpting is remarkable, but the key to 'Big Room' is not her processing skill, it's her open-hearted emotional honesty. And if contemporary ambient and experimental music has been pocked by the Instagrammable nostalgia drip and hacky tacked-on PR narratives, 'Big Room' succeeds because it offers us a clear, demarcated alternative. Ulla doesn't need to shoehorn in a grandstanding press release or video footage of an elaborate modular setup to get our attention, the music does all the heavy lifting, drawing us in with clouded bathhouse textures and soft-focus dub rhythms, chiseled digital hiccups and levitational synthesizer loops. From the opening tones of 'Nana', with its sloshing pads and subtle glitches, to the dislocated wind chimes and blurry electronics of 'House', there's a resounding faded texture to Ulla's music that helps set a picture perfect mood. 'Big Room' is an album to lose yerself in - Ulla's able to dial in an aesthetic that goes beyond the surface level, piercing not just the production elements but the writing itself. Using relatively few elements, she's able to bridge the gaps between dub techno ('Net'), Mille Plateaux-esque processed glitch ('Past'), glowing Eno-influenced ambient ('Billow') and breathtaking arpeggio-led kosmische sounds ('Sister'), linking each track with her diaristic subtlety and careful choice of processes. In a forest of withered ambient mediocrity, 'Big Room' is a lonely, pristine evergreen - we just can't recommend it enough.

Artwork by Nicola Tirabasso and Alison Fielding
Thanks to Jack Colleran, Henry Earnest, Finn Carraher Mc Donald, Margie Jean Lewis, Róisin Berkley, Luka Seifert, Diego Herrera, and Olan Monk
Recorded in Conamara and Dublin between 2021 and 2023.

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.

A mega-rare album is reissued. This is a tremendous property from the famous "Outernational Sounds", which has been conducting ambitious excavation releases across spiritual jazz, jazz funk, and Indo jazz, including rare works related to Nimbus. This is a reissue of a legendary independent album released in 1979 by Betty Lou Landreth, a female jazz singer from Oklahoma who also performed at clubs and worked as a backup singer in studios. This is the only album that features talented session players such as The Funk Brothers, a Motown session group, and Marcus Belgrave of Detroit's Tribe Collective. This is a cult album of jazz vocals with a fierce blend of unfathomable mysteriousness and excessive energy that engulfs all kinds of audiences into another dimension.

Full HD re-creation/restoration of the legendary soundtrack for 1994 Exploration / Action-Adventure / Sci-Fi / Alien video game Super Metroid by Louisiana-based composer and producer Jammin' Sam Miller. Jammin' Sam Miller explains: "Composed by Kenji Yamamoto. Recreated by me. This was made possible by locating the original instrument samples from workstation keyboards and drum machines before they were put into the game and rebuilding the soundtrack from the ground up, applying some modern mixing techniques along the way to lift the veil of 16bit compression and create an updated listening experience." *For fans of Video Games, SNES, Samus Aran, Atmospheric Sounds, Zebes Music*

Opening the window, I look at the light, it connects me to something more vast. Felicia Atkinson’s music always puts the listener somewhere in particular. There are two categories of place that are important to Image Language: the house and the landscape. Inside and outside, different ways of orienting a body towards the world. They are in dialogue, insofar as in the places Atkinson made this record—Leman Lake, during a residency at La Becque in Switzerland, and at her home on the wild coast of Normandy—the landscape is what is waiting for you when you leave the house, and vice-versa. Each threatens—or is it offers, kindly, even promises?—to dissolve the other. Recognizing the normalization of home studios these days, she revisited twentieth-century women artists who variously chose, and were chosen by, their homes as a place to work: the desert retreats of Agnes Martin and Georgia O’Keefe, the life and death of Sylvia Plath. Building a record is like building a house: a structure in which one can encounter oneself, each room a song with its own function in the project of everyday life. At times listening to Image Langage is immediate, something like visiting a house by the sea, sharing the same ground, being invited to witness Atkinson’s acts of seeing, hearing, and reading in a sonic double of the places they occurred. In an aching moment of clarity in “The Lake is Speaking,” a pair of voices emerge out of the primordial murk of piano and organ, accompanying the listener to the edge of a reflective pool that makes a mirror of the cosmos. “I open my feet to fresh dirt, and the wet grass. I hold your hand. You hold his hand. In the distance without any distance. The comets, the stars.” At other times, listening to Image Language is more like being in a theater, the composition a tangle of flickering forms and media that illuminate as best they can the darkness from which we experience it. On “Pieces of Sylvia,” a noirish orchestra drones and clatters beneath and around a montage of vocal images, stretching the listener across time, space, subjectivities. Atkinson says that Image Language is like the fake title of a fake Godard film. There is indeed something cinematic about Atkinson’s work—not cinematic in the sense that it sounds like the score for someone else’s film, but cinematic in the sense that it produces its own images and language and narratives, a kind of deliberate, dimensional world-building in sound. Image Langage is built from instruments recorded as if field recordings, sound-images of instruments conjured from a keyboard, instruments Atkinson treats like characters, what she calls “a fantasy of an orchestra that doesn’t exist.” And then, speaking of Godard, there are the monologues, operating as both experimental-cinematic device and a literary style of narration. Voice can be a writerly anchor or a wisp of a textural presence. Atkinson’s capacious and slippery speech plunges into and out of the compositional depths, shifting shapes, channeling the voices of any number of beings, subjectivities, or elements of her surroundings—not unlike her midi keyboard, able to speak as a vast array of instruments. Image Langage is an environmental record, in the vastest sense of the world. It is about getting lost in places imagined and real; it registers, too, the dizzying feeling of moving between such sites. It puts forth a concept of self that is hopelessly entangled with the rest of the world, born of both the ache of distance and the warmth of proximity. — Thea Ballard, 02.2022

“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.

Ernest Hood’s Neighborhoods was released some two decades after the Portland, Oregon born and raised musician’s first forays into field recordings. These very recordings, and those captured over intervening years, define the universal sound and aural images of childhood, a theme memorialized by Hood’s privately-pressed opus of 1975.

Freedom to Spend has restored Ernest Hood’s nostalgic masterpiece with the same care with which he viewed his source material, offering a remastered version of Neighborhoods transferred from the original tapes, expanded across four vinyl sides (the original version was crammed on two). The new edition reproduces Hood’s celebratory liner notes in full, alongside new liner notes by Michael Klausman.

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.

いざ、第4の扉へ。自国のソウル、ゴスペル、ファンクにとどまらず、ニューエイジ・ミュージック始祖ヤソスや日本からは原マスミまで、世界各地のオブスキュアなサウンドを掘り起こしてきた米国の大名門であり、コンピに定評のある〈Numero〉から新物件！ニューエイジ・ミュージック始祖の1人IasosやLaraaji、Joanna Brouk、Don Slepian、Master Wilburn Burchetteといったレジェンドが残した傑作曲を一挙特集した、「Private Issue New Age (PINA)」の世界への、新たな入門盤的コンピレーション・アルバム『Bliss Out For Days』が登場！シアトルの〈Light in the Attic〉が手掛けた自主盤ニューエイジ・コンピ金字塔『I Am The Center』と是非セットで聴きたい内容！静かに漂う弦楽器や、くすんだ録音の、しかし美しいピアノがアンビエンスの宇宙として広がる、極上の逸品！オールドスタイルなチップオンジャケット仕様。32ページのブックレットが付属。

Ten years on, Joana Gama and Luís Fernandes show no signs of slowing down. Over the past decade, the duo has released five albums, composed soundtracks for film and television, and created pieces for performing arts. With “Strata”, they embark on a bold exploration of their musical identity, breaking new ground by seeking the primordial, the raw, and forging a deeper creative synergy. This evolution makes their music feel less like a conversation and more like a unified, introspective monologue.
Until now, their work has largely been defined by dialogue—a dynamic exchange of ideas evident in their earlier records. However, in their relentless drive to push boundaries, they now turn inward, embracing a monologue as a pathway for growth, innovation, and celebration of their journey so far. Two key elements shape this transition: Joana’s growing affinity for synthesizers over piano, a direction initiated in “There’s no knowing”, and her integration of field recordings gathered from diverse locations around the world. Rather than stepping into each other’s domain, the duo finds common ground, creating music that thrives on harmony and introspection.
“Strata” stands as Joana and Luís's quieter and most cohesive record to date. It reflects their desire to craft music that resonates with the natural world, unfolding as a seamless stream of sound that enhances their connection and invites the listener into their creative process. While their previous works were compelling, they often felt distant, as if the listener was observing from the sidelines. “Strata”, by contrast, draws the listener in, encouraging them to fill the spaces and find their own place within the duo’s monologue.
This process climaxes in the closing track, "Geode," where the subtle sounds of debris underscore the tightly woven structure of “Strata”. It’s a testament to the duo's commitment to evolution and their ability to surprise both themselves and their audience. A decade into their collaboration, “Strata” reaffirms Joana and Luís's creative vitality, offering a record that feels both fresh and deeply rooted in their artistic vision. 

"Best New Reissue" - Pitchfork (May 6, 2023) Legendary debut album by Junko Tange, originally issued by Osaka’s Vanity Records in 1979. Dadaesque recitations and sparse guitar, piano and electronic meanderings combine for a beguiling, hypnotic dreamworld. Officially licensed from the custodians of Yuzuru Agi's Vanity Records archives, this edition has been fully remastered from new transfers of the original analog tapes by Stephan Mathieu.