MUSIC

Thee Marloes, by way of Surabaya, Indonesia are Natassya Sianturi on vocals, Sinatrya Dharaka on guitar, and Tommy Satwick on drums. Their unique sound mixes elements of their local culture and music with influences of Soul, Jazz, and Pop.

Hardly anyone outside Ethiopia seems to know Hailu Mergia & The Walias Band “Tezeta” exists. Within Ethiopia this tape has been impossible to find for decades. That’s about to change with this release, which makes available this epochal recording on LP, CD and Digital formats for the first time. From their genesis as members of the Venus club in-house band in the early 70s, Hailu Mergia and the Walias Band were at the forefront of the musical revolution during an era where modern instruments and foreign styles superseded the traditional fare to become the staple sound of Ethiopia. No one would argue that the Walias were the trailblazing powerhouse of modern Ethiopian music. They were the first band to form independently without affiliation to a theatre house, a club or a hotel; unprecedented and risky as they had to raise all funding for expenses by themselves including buying equipment. They were the first to release full instrumental albums, considered to be commercially unviable at the time. They opened their own recording studio, with band members Melake Gebre and Mahmoud Aman doubling as technical buffs during sessions. They were also the first independent band to tour abroad. In short, they were the pioneers every band tried to emulate; some more successfully than others. Odds are, any Ethiopian over the age of 35 who had access to TV or radio by the early 90s, will instantly recognize the sound of Walias. What is not a given is, how many would actually identify the band itself. Barely a day went by without hearing the Walias either in the background on radio or as an accompaniment to various programs on TV. This Tezeta album is the band’s second recording, released in 1975. Sourced by Awesome Tapes From Africa and expertly remastered by Jessica Thompson, its unique and funky renditions of standards and popular songs of the day are so quintessentially Walias, flavorful and evocative. Hailu’s melodic organ, unashamedly front and center in every track, makes even the complex pieces accessible. Profoundly engaging; it’s an immersive trip down memory lane for those of us getting reacquainted with it, while also an enthralling and gratifying experience for fresh ears. (text by Tessema Tadele)

By 1978, Addis Ababa’s nightlife was facing challenges. The ruling Derg regime imposed curfews, banning citizens from the streets after midnight until 6am. But that didn’t stop some people from dancing and partying thorough the night. Bands would play from evening until daybreak and people would stay at the clubs until curfew was lifted in the morning.
One key denizen of Addis’ musical golden age, Hailu Mergia, was preparing a follow up to his seminal Tche Belew LP with the famed Walias Band. It was the band’s only full-length record and it had been a success. But his Hilton house band colleagues were a bit tied up recording cassettes with different vocalists. Still Mergia, amidst recording and gigs with the Walias, was also eager to make another recording of his instrumental-focused arrangements. So he went to the nearby Ghion Hotel, another upmarket outpost with a popular nightclub. Dahlak Band was the house band at Ghion at the time. Together they made this tape Wede Harer Guzo right there in the club during the band’s afternoon rehearsal meetings, with sessions lasting three days.
“My instrumental music was very in-demand and I could have waited,” Mergia recalls. “But I wanted to have a different kind of sound. I had done several recordings with Walias so this time I needed a different sound.”
Dahlak Band catered to a slightly more youthful, local audiences, while Mergia’s main gig with the Walias at Addis swankiest hotel had a mixed audience that included foreign diplomats and older folks from abroad. Therefore their sets varied included lighter fare during dinnertime and a less rollicking selection of jazz and r&b. Meanwhile Dahlak was known more for the mainly soul and Amharic jams they served up for hours two nights a week to a younger crowd.
When Mergia entered the Ghion hotel nightclub to record this tape he was teaming up with a seasoned band who were particularly suited to his instrumental sound. Ethiopian popular music at the time combined elements of music from abroad and Dahlak balanced Mergia’s traditional song selection with the modern approach of a seasoned soul band.
Crucial to the resulting collaboration were Mergia’s arrangements which replaced distinctively use vocals for melodies normally played by instruments. His arrangements conjured memorable new flavors out of existing songs already popular with listeners.
Before Walias Band’s successful gig as house band at the Hilton, Mergia was a young musician hustling from one place to another around Addis. After finishing gigs at the Hilton or on nights off, he would go to good bar where azmari—roving musicians who play traditional songs for tips—and he’d pick up ideas and inspiration. Late night azmari performances revealed for Mergia which songs were moving people in the city. He regularly attended clubs, bars and special private after-hours venues called zigubgn where azmari perform. For Mergia, it was crucial to feature songs he knew people would recognize.
Amharic music has a large repertoire of standard songs everyone knows, the original composers and lyricists of which are often unknown or forgotten. Many of the songs Dahlak, Walias and other bands of that era (including Ibex and Shebele) were playing came from the treasury of shared music, which helped ensure a good vibe in the air.
Mergia released Wede Harer Guzo (“Travel to Harer,”with Sheba Music Shop, which was located in the Piazza district but has long since shut down. Recalling the audience’s positive reaction to Wede Harer Guzo’s novel arrangements, he says it sold well and found many fans. However, as no trace of the tape can be found online, there’s no indication as to why the cassette appears largely forgotten until now. 

The genesis of "Nosthaigia" is as fascinating as the music itself. Onra spent several years living in Thailand, immersing himself in the vibrant culture and scouring local record shops for rare gems. The result is a collection of Thai songs from various genres, all sourced on 7 inches. These short instrumentals serve as time capsules, transporting listeners to a bygone era filled with nostalgia and longing. Produced entirely on the MPC1000 in 2017 and revisited in 2020, "Nosthaigia" is a testament to the power of serendipity and artistic evolution. What began as a casual exploration of unfamiliar musical territory blossomed into a deeply personal and meaningful project for Onra. Amidst a series of unfortunate life events, he found solace and inspiration in the beats he had crafted years prior. Each track on "Nosthaigia" is a reflection of his journey, a sonic expression of longing and introspection. Onra describes the process of creating the album as a cathartic release, a way of letting go of old memories and embracing the present. Despite the somber undertones, there is a quiet beauty to "Nosthaigia" that is impossible to ignore. Onra's vintage production skills breathe life into each track, infusing them with warmth and depth. From the haunting melodies of "Until The End" to the hypnotic rhythms of "Close Your Eyes And Remember" every moment feels poignant. Onra's decision to "remove all the bangers" from the album speaks volumes about his artistic integrity and dedication to authenticity. "Nosthaigia" is not about flashy beats or catchy hooks; it's about raw emotion and genuine expression. It's a reminder that music has the power to heal, to uplift, and to connect us to something greater than ourselves. In the end, "Nosthaigia" is more than just an album; it's a testament to the human experience. It's a reminder that even in our darkest moments, there is beauty to be found, if only we're willing to listen.

Having sold his instruments to fund a nomadic 1970s lifestyle, eccentric Irish experimentalist Michael O’Shea was forced to create his own handmade answer to the sitars and zelochords he’d become accustomed to playing on his travels around the globe. 

Using an old door, 17 strings, chopsticks and combining them with phasers, echo units and amplification, the new device was to become his signature sound, mixing Irish folk influences with Asian and North African sounds in a mesmerising and soulful new way that brought him to the attention of the leading improvisers of his day - Alice Coltrane, Ravi Shankar, Don Cherry and more. 

A logical follow up to AllChival’s recent reissue of Stano's debut LP, Michael O’Shea’s self titled LP was originally released on Wire's Dome Imprint in 1982. 

The background to the album is as interesting and inspiring as the artist who created it - born in Northern Ireland but raised in the Republic, O’Shea was keen to travel and escape the troubles of his home. 

Wandering throughout Europe and the Middle East, O’Shea found himself living and working as a relief aid in Bangladesh in the mid Seventies where he learned to play sitar while recovering from a bout of hepatitis. A later period spent busking in France accompanied on zelochord by Algerian musician Kris Hosylan Harp led to O’Shea’s idea of combining both instruments as a homebuilt instrument - Mo Chara [Irish for "My Friend"]. 

He later described the process on the back of the LP himself saying: "Having sold my sitar in Germany and being desperate for money to travel to Turkey, I conceived of the idea of combining both sitar and zelochord. The first Mo Cara was born, taken from the middle of a door, which was rescued from a skip in Munchen" 

A combination of dulcimer, zelochord and sitar, O Shea would play it with a pair of chopsticks, striking the strings softly using Irish folk rhythms mixed with the rich, nostalgic sounds of of the many Asian artists he’d encountered on his travels. 

It was a pan cultural sound standing at an unusual crossroads of folk, traditional, rock, progressive, jazz, electronic and post-punk worlds without hesitation. 

Perfecting the instrument on the streets, there were further spells spent busking in the underground stations and cafes of London's West End and Covent Garden during the heady days of the 1970s when they were full of eccentric street entertainers, jazz improvisers and musical pioneers. 

His work with Rick Wakeman never saw the light of day but O’Shea’s contact with the world of post-punk London ensured his name would live on. 

Introduced to Wire's Bruce Gilbert and Graham Lewis via cartoonist Tom Johnston, O’Shea eventually acquiesced to an open invite to record at their studio. Turning up unannounced in the first half of 1981 the LP was recorded in a day in the legendary Blackwing Studios and released on Dome the year after. 

The first side features the fifteen minute masterpiece "No Journeys End" with the B side featuring more input from Wire in processing the Mo Chara sound. 

Lewis himself said years later of the forgotten masterpiece: “I always said it was the best job we ever did.” 

After an aborted LP with The The's Matt Johnson the following year, O’Shea quietly disappeared from the formal recording world . His brief but unique contribution to the music world came to a sad end in 1991 when O’Shea was struck by a post van and died a few days later in hospital in London. 

This repress on All City’s AllChival imprint has been remastered and reissued with the approval of both Dome and his surviving siblings. 

A communication with the spirits. A sacred performance on a Papua New Guinean bamboo flute. Under the umbrella of Editions Mego, Ideologic Organ, one of the leading experimental labels run and curated by Stephen O'Malley (of Sunn O)))) fame, has released a new album on the same label. It was sampled on Bjork's latest and greatest album "Utopia", which makes it all the more controversial. This is a previously unreleased field recording of New Guinea made by Ragnar Johnson in 1979. This is a music heritage level recording!

This is a recording of musical heritage level! This is a rare field recording of a bamboo flute played by adult males in the Madang region of Papua New Guinea for ceremonial purposes, using long female and male bamboos. This is a solo performance of the bamboo flute with an all-too-rare sound, woven with mysterious breaths and occasional birdsong. The mysterious performance, like a dialogue with nature and spirits, seems to come from another world or dimension. These performers seem to be the last generation to have been taught this performance technique, and there is no doubt that this is a recording of great documentary value. The sound quality is perfect, no matter where or when it is played, and the production is flawless, with digitizing and mastering by Dave Hunt at Dave Hunt studio and cutting by Rashad Becker at Dubplates and Mastering. Notes by Ragnar Johnson and Jessica Mayer. Cover photo by Ragnar Johnson.

Mapache presents the first solo album by Tim Bernardes, singer and composer of Brazilian band 0 Terno. A magical Chamber Pop album that can be totally explained with just a word. Beauty. Sao Paulo talented jack-of all trades, Tim Bernardes Recomegar shines exquisitely from head to toe. So, cut off the overheads, turn on a lamp or light a candle, perhaps some incense, and listen to it. Might we suggest starting with “Quis Mudar” a breathtaking folk song punctuated by crystalline eruptions of strings and horns. Bernardes’ voice is truly next level. – J. Steele, Aquarium Drunkard

Recalling Ennio Morricone spaghetti westerns, the electrified belly dance music of Omar Khorshid, and ’90s bedroom psychedelia at once, the music of Branko Mataja is from its own epoch. Snatched from the streets of Belgrade as a teenager, Mataja spent World War 2 in a German work camp, escaping the insanity of post-war Europe to settle in North Hollywood to live out the American Dream to its fullest. Crafting handmade music on homemade guitars throughout the 1970s, Mataja taught himself to play in order to pay homage to his ancestral home of Yugoslavia, a place he would never return to except through these guitar meditations.

Martin Khanja (aka Lord Spike Heart) and Sam Karugu emerge from Nairobi's flourishing underground metal scene as former members of the bands Lust of a Dying Breed and Seeds of Datura. Together in 2019 they formed Duma (Darkness in Kikuyu) with Sam abandoning bass for production and guitars and Lord Spike Heart providing extreme vocals to the project. 

Recorded at Nyege Nyege Studios in Kampala over three months in mid 2019 their self-titled debut album fuses the frenetic euphoria, unrelenting physicality and rebellious attitude of hardcore punk and trash metal with bone-crunching breakcore and raw, nihilist industrial noise through a claustrophobic vortex of visceral screams. 

The savant mix of brutally adrenalized drums, caustic industrial trap, shredding grindcore inspired guitars and abrupt speed changes create a darkly atmospheric menace and is lethal on tracks like the opener "Angels and Abysses" , "Omni" or "Uganda with Sam". 

The gruelling slow techno dirges and monolithic vocals on "Pembe 666" or "Sin Nature" add a pinch of dramatic inevitability bringing a new sense of theatricality and terrifying fate awaiting into the record's progression. 

A sinister sonic aggression of feral intensity with disregard for styles, Duma promises to impact the burgeoning African metal scene moving it into totally new, boundary-challenging experimental territories. 

The legendary Palm Wine guitarist S.E. Rogie’s early work. Truly beautiful songs from the 1960’s ranging from sweet acoustic solo numbers to blazing full band electric music. S.E. Rogie had a very long & pioneering career in Sierra Leone. His songs are some of the most beautiful ever – gentle & lilting timeless melodies. One of the greats.

One of the greatest, heaviest, and most sought-after guitar records from 1970s West Africa, available on vinyl for the first time in over a decade!!! Bamako, Mali, 1973: Rail Band, the official orchestra of the Malian state railway, drops their self-titled LP. It’s a relentlessly soulful and hypnotic blend of American funk, jazz horns, and Afro-Cuban music, reflected through centuries-old Mandé tradition and blasted at top volume by some of the continent’s greatest artists. Led by legendary trumpet and saxman Tidiani Koné and held aloft by the intricate web of Djelimady Tounkara’s rumbling, reverb-soaked guitar, Rail Band’s sprawling compositions embody West African storytelling traditions while exulting in the technology and modernity of a newly independent Mali. Vocalists Salif Keita and Mory Kanté, two heroes of African music who would achieve global fame as soloists, are endlessly emotive, oscillating between silky ballads and funk screams. The band’s sound is filled out by layers of percussion, rolling guitars, and melodic horns filtered through the Caribbean. Starting in 1970, Rail Band played five nights a week, from 2 pm til the early hours, at the Buffet Hotel de la Gare. Their audience was an international array of businessmen, young partiers, and people of the Bamako night. The band was incredibly versatile, switching genres, rhythms, and styles to meet their crowd. It was a volatile mix, one that would fall apart soon after these recordings were made, with Salif Keita’s departure to start the rival Les Ambassadeurs. Though Rail Band continued in many distinguished forms, the eight songs on this album reveal one of the greatest bands to ever exist, at the height of their creative powers. On “Duga,” a composition dating back to the 13th century and passed on through oral tradition by the jelis (griots), the Rail Band replaces balafon with the interplay of Cheick Tidiane’s speaker-rattling bass and Alfred Coulibaly’s tasteful organ. “Marabayasa,” with its iconic sax intro and Mory Kanté channeling James Brown, is a deep-cut favorite of DJs around the world. Part of a long and regal lineage of Malian guitar orchestras initially tasked with translating the region’s traditional music to modern instrumentation, Rail Band morphed and reenvisioned those traditions with a style and energy that has never been matched. High-quality black or translucent blue vinyl (limited to first pressing), old school jacket faithfully reproducing the iconic “mermaid” design from the 1973 release. Licensed from Syllart Records and Djelimady Tounkara.

John Ondolo spent his life traveling between Tanzania, where he was born, and Kenya, where he recorded a string of singles for independent labels in the late 1950s and early 60s. Unlike most guitarists from the region, Ondolo used open tuning (a favorite of American blues guitarists), creating a hypnotic drone over which he laid down endless rhythmic variations on his main themes. Inspired by the exploding pop music scene in Nairobi, the newest rock and roll imports from the US, and the Abakuria tribal music of his youth, Ondolo transposed traditional instruments and rhythms to his guitar, playing it more like a traditional harp at times, and inventing a sound totally unique in the recorded history of African guitar.  This album brings together John Ondolo’s rare early 78rpm recordings in the first-ever overview of this innovative but overlooked artist. The music traces Ondolo’s creative output, from the resonant acoustic guitar masterpiece Tumshukuru Mungu to the relentless guitar and flute (!) interplay of Kenya Style to his later electric guitar, bass, and drum recordings with the Jolly Trio, all tied together by Ondolo’s unique rhythmic sense and vocal style. The breadth and variety of Ondolo’s recordings may be a result of his sporadic recording history. Unlike more famous artists, Ondolo wasn’t sucked into the Nairobi nightlife scene of the early 60s, instead traveling from his farm in the foothills of Kilimanjaro on occasion to record. An outsider and devout Catholic whose music was sometimes at odds with the style of the times, he later left music entirely, shifting to film and driving a mobile cinema van for the Tanzanian government, introducing socialist and Pan-African films to the countryside. An accident in his mobile cinema led to the loss of his left arm, though he continued his travels. He died in 2008 in Dar Es Salaam, leaving behind two wives and 11 children.  Over a decade in the works, Hypnotic Guitar of… includes an insert with lyrics and translations, as well as notes by Tanzanian musician and historian John Kitime. Expertly restored and mastered by Michael Keiffer and pressed on 160gm black vinyl at Smashed Plastic in Chicago. Licensed from the Ondolo family in Tanzania.

Gorgeous and hypnotic Tanzanian dance music from the legendary Kiko Kids Jazz, a group that formed in the 1950s and produced a unique sound that stood out among the explosion of Tanzanian guitar bands in the run-up to the country's independence. Kiko Kids Jazz is the first LP album from Mississippi. With the endorsement of bandleader Salim Zahoro (1936-2021), who completed the collaboration shortly before his death at the age of 85, this is the first LP release of one of the most locally loved and innovative bands of the time. Remastered from the original tapes and pressings. The album explodes with funky, pastoral guitar music grooves inspired by the exciting music scene of acoustic and electric dance bands in Dar es Salaam and Nairobi, as well as the poetic strains of Taarab and Arabic music. A full-size color insert (8 pages) is included. Officially licensed by Mzuri Records.

Brother Theotis Taylor is a 92-year-old spiritual singer and piano player known throughout South Georgia and beyond for his powerful voice and heavenly falsetto. His music took him from his home in Fitzgerald, Georgia, to the stage with Sam Cooke and the Soul Stirrers, to Harlem’s Apollo, and even to Carnegie Hall.

Though his releases are limited to six stunning and rare singles on the Pitch label and a single small-press LP, his recorded archive is vast. For much of his life, Brother Taylor kept a reel-to-reel recorder atop his piano at home.

“The music just comes down on you,” Brother Taylor told us late last year. “You always have your machine where you can catch everything. ‘Cause what you can catch today you can’t remember tomorrow.”

Brother Taylor recorded himself on his DIY home setup only when he was inspired by a higher power, often fasting and praying for days before recording. These intimate home recordings were digitized in 2020 and are being heard for the first time with this release.

Revisiting these old songs brought Brother Taylor to tears. “[When I hear this music] I pick up the same spirit that I did it in. And you see me cryin’. It made me feel good ‘cause I know I did it and I did it well. And I want to see it get out, because if it made me feel good, it make somebody else feel good. Right? This is spiritual music.”

Frank and His Sisters is a family band formed by Frank Humplick, Thecla Clara, and Maria Regina in the early 1950s in Moshi, a Tanzanian city located in the rolling hills of the southern foothills of Mount Kilimanjaro. Frank and His Sisters, a family band formed by Frank Humplick, Thecla Clara, and Maria Regina in the early 1950s, is known for their tours and recordings throughout East Africa with their fans. The album is a dreamy fusion of John Fahey's fingerstyle, The Carter Family, The Beach Boys, and Tanzanian music from the golden age. It's an idyllic sound to listen to on a sunny afternoon with the windows open!

Hardly anyone outside Ethiopia seems to know Hailu Mergia & The Walias Band “Tezeta” exists. Within Ethiopia this tape has been impossible to find for decades. That’s about to change with this release, which makes available this epochal recording on LP, CD and Digital formats for the first time. From their genesis as members of the Venus club in-house band in the early 70s, Hailu Mergia and the Walias Band were at the forefront of the musical revolution during an era where modern instruments and foreign styles superseded the traditional fare to become the staple sound of Ethiopia. No one would argue that the Walias were the trailblazing powerhouse of modern Ethiopian music. They were the first band to form independently without affiliation to a theatre house, a club or a hotel; unprecedented and risky as they had to raise all funding for expenses by themselves including buying equipment. They were the first to release full instrumental albums, considered to be commercially unviable at the time. They opened their own recording studio, with band members Melake Gebre and Mahmoud Aman doubling as technical buffs during sessions. They were also the first independent band to tour abroad. In short, they were the pioneers every band tried to emulate; some more successfully than others. Odds are, any Ethiopian over the age of 35 who had access to TV or radio by the early 90s, will instantly recognize the sound of Walias. What is not a given is, how many would actually identify the band itself. Barely a day went by without hearing the Walias either in the background on radio or as an accompaniment to various programs on TV. This Tezeta album is the band’s second recording, released in 1975. Sourced by Awesome Tapes From Africa and expertly remastered by Jessica Thompson, its unique and funky renditions of standards and popular songs of the day are so quintessentially Walias, flavorful and evocative. Hailu’s melodic organ, unashamedly front and center in every track, makes even the complex pieces accessible. Profoundly engaging; it’s an immersive trip down memory lane for those of us getting reacquainted with it, while also an enthralling and gratifying experience for fresh ears. (text by Tessema Tadele)

“When the mbira is played, it brings the two worlds together, the world of our ancestors and the world of today.” Ephat Mujuru (1950-2001)

Ephat Mujuru exemplifies a unique generation of traditional musicians in Zimbabwe. Born under an oppressive colonial regime in Southern Rhodesia, his generation witnessed the brutality of the 1970s liberation struggle, and then the dawn of independent Zimbabwe, a time in which African music culture—long stigmatized by Rhodesian educators and religious authorities—experienced a thrilling renaissance.

Ephat was raised in traditional Shona culture in a small rural village in Manicaland, near the Mozambique border. His grandfather and primary caretaker, Muchatera Mujuru, was a respected spirit medium, and master of the mbira dzavadzimu, a hand-held lamellophone used in Shona religion to make contact and receive council from deceased ancestors. There are many lamellophones in Africa, but none with the musical complexity and spiritual significance of the mbira dzavadzimu. Ephat’s first memories were of elaborate ceremonies, called biras that featured all-night music and dancing, millet beer, the sacrifice of oxen and a profound experience of connecting with ancestors. Under the tutelage of his grandfather, Ephat showed an early talent for the rigors of mbira training, playing his first possession ceremony when he was just ten years old.

But from the moment he entered school, Ephat experienced Rhodesian racism and cultural oppression. Nuns at his Catholic school told him that to play the mbira was “a sin against God.” Enraged by this, Ephat’s grandfather sent him to school in an African township near the capital of Salisbury (present-day Harare). By then, guerilla war was engulfing the country and Muchatera tragically became a victim of the violence, a devastating blow to the young musician. Lonely and alienated in the city, Ephat reached out to other mbira masters—Mubayiwa Bandambira, Simon Mashoko and an “uncle” Mude Hakurotwi.

In 1972 Ephat formed his first group, naming it for one of the most beloved Shona ancestors, Chaminuka. In the midst of the liberation struggle, mbira music became political. Singer and bandleader Thomas Mapfumo began interpreting mbira songs with an electric dance band, creating chimurenga (loosely “struggle”) music, named for the independence fighters.

Ephat and Chaminuka had their first success with the single “Guruswa.” Ephat once recalled, “We were talking about our struggle to free ourselves,” explained Ephat. “In ancient Africa, in the time of our ancestors, they had none of the problems we have today.” The problems he spoke of—subjugation, cultural oppression and mass poverty—were purely the results of colonization. “We wanted the place to be like it was, before colonization.”

The Rhodesians were defeated, but rather than return to the past, the nation of Zimbabwe was born and a new future unfolded. Ephat threw himself into the spirit of independence, helping to found the National Dance Company of Zimbabwe and becoming the first African music instructor at the formerly all-Western Zimbabwe College of Music. Ephat renamed his band Spirit of the People and recorded his first album in 1981, using only mbira, hand drums, hosho and singers. He sang of brotherhood, healing, and unity: crucial themes during a time when the nation’s two dominant ethnic groups, the Shona and the Ndebele, were struggling to reconcile differences.

Ephat’s band would eventually follow the popular trend and add electric instruments. But before that, he and Spirit of the People released two all-acoustic albums, and they may well be the most exciting and beautiful recordings he made in his career. Mbavaira, the second of these albums, was released in 1983. The title itself is not easy to translate. A Shona speaker with deep cultural knowledge observed that he could not find an exact English counterpart, but that it was “something like ‘chaos.’”

Mbavaira came out on Gramma Records, the country’s only label at the time. Gramma was still finding its way in a vastly changed music market. Guitar bands were ascendant and lots of new talent was emerging. As the independence years moved on, there would be fewer and fewer commercial mbira releases. But for the moment, Ephat had the required stature and reputation. Also, with the energy and drive we hear in these recordings, the album could easily rival the pop music of its day.

Ephat had long since mastered a large repertoire of traditional mbira songs and developed his own approach to arranging them. He had also become a gifted composer, although, with mbira music, it is often hard to draw a clear line between arranging and composing. Certain mbira pieces are like the 12-bar blues form or the “I Got Rhythm” changes in jazz: one can always create a new song from the existing template. But when you listen to Ephat’s feisty refrain on the song “Kwenda Mbire” (“Going to Mbire”), you just know it came from him. Ephat was a small, almost elfin, man, but he had the most exuberant personality and it comes through with particular clarity on that track.

An mbira ensemble typically uses at least two mbiras, playing separate interlocking parts so that it can be difficult to tell who is playing what. The sound becomes one. The only required percussion is the gourd rattle called hosho. It plays a very specific triplet rhythm and it has to be strong and solid to ensure that the mbira parts line up perfectly. Otherwise, the spirit will not come! The call-and-response vocals are also distinctive, a mix of hums and cries and melodic refrains, often punctuated by joyous ululations.

The tonality of a song like “Mudande” is moody, even a little dark. But the melodies that emerge have a remarkable way of turning wistfulness into merriment. The song title means “in Dande,” Dande being a remote northern region in Zimbabwe known for its inhospitable climate and deeply entrenched traditional culture.

Mbira is a healing music. Ephat once recalled, “When I was with Bandambira and Simon Mashoko, I was very surprised at what really made them happy. My grandfather was a very happy person. They had respect.” Ephant contrasted this happiness with the sour demeanor of the whites who condescended to him in Salisbury in his youth. “Somebody who wants to suppress another person is very unhappy.”

Within a few years after the release of Mbavaira, it and albums like it became harder to find in Zimbabwean record stores. Ephat adapted to the times and formed an electric band. “People were surprised,” he recalled. “They said, ‘Are you not going to play your mbira the way you did before?’ I said, I haven't changed anything. It's like me learning Shona and English, or French or Japanese. It's adding to the knowledge. The old one doesn't go away. When you buy a new jacket, you don't throw the old one away.” And indeed, when he began frequenting the UK and the United States, he would record more, mostly acoustic, albums.

But none of them have the particularly delicious energy of Spirit of the People in the first years of Zimbabwe’s independence. The final track on Mbavaira is a popular Shona hunting song, “Nyama Musango,” literally “Meat in the forest.” As elsewhere, Ephat does not sing the lead, leaving that role to his razor-voiced uncle, Mude Hakurotwi, with his mastery of timbres and rich repertoire of traditional vocables.

It was a tragedy to lose Ephat in 2001. He died from a heart attack shortly after landing at Heathrow Airport, en route to teach and perform in the U.S.. No doubt, he had much more to offer, for as he liked to say, “Mbira is like a sea. It's not a small river. You are getting into the big sea. So I try to show them the Indian Ocean, the Pacific, the Atlantic. What I'm trying to bring now to this music, through all the experiences I've had, is unity.” True unity has been difficult to achieve in Zimbabwe, given its combative history, but if anything could do the trick, this music might be the thing.

Banning Eyre
Senior Producer for Afropop Worldwide

Awa Poulo is a singer of Peulh origin from Dilly commune, Mali, near the border with Mauritania. Largely pastoral and often nomadic, Peulh- (or Fula-)speaking peoples are found from Senegal to Ethiopia but predominate in the Sahel region of West Africa. Awesome Tapes From Africa is proud to release Poulo’s newest recording of highly virtuosic folk-pop, fresh from the studio, broadcasting her vision of Peulh music beyond the grazing grounds and central markets of her remote home region in southwestern Mali. 

It’s not very common to find a female singer performing publicly among the Peulh. But Poulo’s mother’s co-wife is Inna Baba Coulibaly, who is a celebrated singer most Malian music fans know. Coulibaly herself was brought into music by forces outside her control when a regional music contest required an entry from her village and she was chosen to be a singer. So, set in motion by a surprising series of events, young Poulo’s entree into the music world was auspicious as she gained popularity across the region. After several locally released tapes and CDs, this record is Poulo’s first internationally-distributed record. 

On Poulo Warali, she and her band combine the hallmarks of Peulh music―warm flute floating over cross-rhythmic n’goni (lute) riffs and resonant calabash gourd hand percussion―with broader Malian sounds like lightly-distorted guitar and a heavier, rollicking inertia. Shape-shifting layers of rhythm and woody overtones match Poulo’s commanding voice in a jocular yet deliberate dance. 

This is a relatively rare example of Malian Peulh music played in a modern, cosmopolitan context, reflecting the mixed society of Dilly, where Bambara, Soninke and Peulh-speaking people live among each other. 
Poulo’s conscious lyrics about community concerns speak to the distinctive identity of her broadly-flung people. While Peulh represents less than 10% of Mali’s melting pot of languages, the dynamic music here powerfully resonates well beyond the linguistic borders.

Hailu Mergia is a one-man band. In 1985, master accordionist and veteran bandleader, arranger and keyboardist released the Hailu Mergia & His Classical Instrument cassette. In a nostalgic effort to bring back the vintage accordion sound of his youth, Hailu gave Ethiopian music a sonic makeover. He was already celebrated for his work with the groundbreaking Addis Ababa ethio-jazz and funk outfit Walias Band. With imagination and a visionary sense of the self-contained possibilities of modern music, he captured the popular sounds of the past using the modern tools of the day. Hailu Mergia weaves Moog and DX7 synthesizers, Rhodes electric piano and rhythm machine into the rich harmonic layering of his accordion, creating hauntingly psychedelic, elegantly arranged instrumentals. These tunes draw from famous traditional and modern Ethiopian songs, as Hailu brilliantly matches lush Amhara, Tigrinya and Oromo melodies with otherworldly flavors soaked in jazz and blues, synthesizing a futuristic landscape. He balances Ethiopian music's signature melodic shape with beautiful analog synth touches, floating upon clouds of hypnotically minimal rhythm tracks. Hailu Mergia was born in Debre Birhan, Showa Province, Ethiopia in 1938 (1946 in the European calendar) to parents Tewabech Ezineh and Mergia Lulessa, who were of Amhara and Oromo ancestry, respectively. His mother took him to Aynemisa, close to Addis, where he grew up from age 3 until he was 10 when they moved to the capital Addis Ababa. Hailu went to Shimelis Habte high school but dropped out before graduating. In 1952 (1960 in European calendar), he joined the army music department as a boy scout to support his mother. Mergia stayed in the army almost two years, learning how to read and write music. After Hailu left the army, he started singing in small bars as a freelance musician. He joined various pick-up bands, touring across the Ethiopian provinces as a singer and accordion player for almost a year. After the group broke up, he started performing in nightclubs like Addis Ababa, Patrice Lumumba, Asegedech Alamrew, Sombrero, Zula Club and others. At Zula Club he and his mates formed Walias Band and did something no other band in Ethiopian nightclub history had done: they started buying their own musical instruments. Until then the club owners were supplying the instruments and had the power to fire musicians at will. For the first time ever Walias Band signed a contract with the owner of Venus Club as a group thereby protecting themselves from club owners. Mergia and Walias Band went on to do gigs at hotels like Wabi Shebele and the Hilton. After playing almost eight years at the Hilton Hotel, Mergia and Walias Band came to the United States and toured widely in 1982-1983. Afterwards, some of of the band stayed in America while others went back to Addis. That was a heartbreaking time for the band. They considered themselves a family, and they knew they had broken new ground in the history of Addis nightclub musicians. They had helped make the Ashantis Band from Kenya famous in Addis. They were the first private band who played for state dinners at the palace for the Derg government (twice). And, they were the first private band to tour the USA. After the break-up of Walias Band, Mergia settled in the States and formed Zula Band with Moges Habte and Tamiru Ayele, playing in different restaurants and touring in the States and Europe. At that time, Mergia made a one-man band recording with accordion for the first time, mixing in Rhodes electric piano, Moog synthesizer and a rhythm machine. That was 1985. This recording was inspired by the early memories of his first instrument, the accordion. After the break-up of Zula Band in 1992, he quit performing and ran Soukous Club for seven years with his partners Moges and Tamiru. Nowadays he's making his living as a self-employed taxi driver at Dulles International Airport while continuing to record his music and practice as often as possible. The reissue of this recording brings back a moment when Ethiopian music was shifting from acoustic-based performances to recordings using more and more synthesized elements. While the results of that shift have their critics Hailu Mergia's initial experiments with solo instrumental music based on Ethiopian folk and popular music captures a singular feeling dripping in ambiance and very human emotional energy.

Senor Coconut's cult classic ‘El Baile Aleman’—one of Atom TM's many aliases—is reissued on vinyl for the first time in 25 years. Born from the half-joking idea that “if you're going to cover Kraftwerk, do it with cha-cha-cha or death metal,” this work reconstructs Kraftwerk's electronic minimalism through tropical imagination. It presents an original sound where cha-cha-cha, mambo, and cumbia intertwine with glitch and breakbeats.

A selection of Jazz/Funk arrangements of folk melodies from Okinawa, Japan's southern islands A must-have for Asian rare groove fans Pressed on black vinyl Japanese pressing with Obi A compilation of tracks that rearrange Okinawan folk songs into Jazz Funk, crossover, and large ensemble jazz, featuring works by Kiyoshi Yamaya, who was also highlighted in "Diggers Dozen" (BBE) by the Japanese DJ MURO, known as the "King of Diggin," and "Wamono Groove: Shakuhachi & Koto Jazz Funk 1976" (180g). This collection debuts as the latest installment in the "Ryukyu Rare Groove" series, which was originally released in Japan in 2003 to great acclaim. Tracklist A1. Kifu Mitsuhashi - Asadoya Yunta A2. Toshiko Yonekawa - Tanchame A3. Kiyoshi Yamaya - Ryukyu Miyabi 2 A4. Kiyoshi Yamaya - Ryukyu Miyabi 3 A5. Kiyoshi Yamaya - Ryukyu Miyabi 4 A6. Kiyoshi Yamaya - Nishinjo-bushi/Asadoya Yunta/Tanchame B1. Tadaaki Misago and Tokyo Cuban Boys - Tanchame-bushi B2. Tadaaki Misago and Tokyo Cuban Boys - Hatoma-bushi B3. Minoru Murayama - Asadoya Yunta B4. Kiyoshi Yamaya - Ryukyu no Sora B5. Kiyoshi Yamaya - Ryukyu no Matsuri 1 B6. Kifu Mitsuhashi – Tanchame

This double LP of instrumental Hindustani, Carnatic and folk 78rpm shellac records from India comes with a full color 12-page insert of gramophone record ephemera, shops, labels, manufacturing details and graphics. The LPs feature over 25 artists recorded between 1904 and 1959 playing a panoply of instruments: jalatarang, dilruba, sarod, clarionet, pakhawaj, violin, been, kazoo, shehnai, tabla, sarangi, sitar, vina and more. Artists include Imdad Khan (the first sitarist ever recorded), Ahmedjan Thirkhawa, Bundu Khan, Amir Hussain, Allauddin Khan (who taught Ravi Shankar), and others both forgotten and revered. The Indian classical instrumental tradition is one of incredible proficiency and expressiveness using instruments and techniques created over generations that seem to perfectly and uniquely compliment Indian culture, landscape and tradition. Sympathetic strings resonate inside sitars and sarangis to manifest shimmering reverberant spiritual spaces; horns, reeds and flutes extend the range, volume and melodic inventiveness of the voice; a mind-boggling array of elaborately turned percussion instruments allow for rhythms as complex or as simple as the flowing Ganges river. Classical music in India was perhaps at its height during the 78rpm period as the raj era was ending and the world was globalizing. 2-LP gatefold with 12 page full-color booklet insert - features never reissued recordings and is the long-anticipated follow up to the Indian Talking Machine book/CD (Sublime Frequencies 099), which was also produced by Robert Millis from his collection of 78rpm records and ephemera.

Celebrating half a century since its legendary debut, Guruh Gipsy returns in a definitive 2026 official reissue—honoring one of the most visionary works in Indonesian music history. Widely regarded as one of the greatest Indonesian albums of all time, this landmark release is an experimental collaboration between Guruh Soekarnoputra and the progressive rock collective Gipsy. Its bold fusion of Balinese traditional music, orchestral composition, and progressive rock spirit resulted in a work far ahead of its time—a sonic artifact that remains deeply relevant and inspiring today.

Hani Polyphonic Singing In Yunnan China Mystic choral beauty drifting far into the outer cosmos, this other worldly traditional music ensemble creates a contemporary-sounding avant-garde vocal fusion combined with strange instrumental accompaniment. The HANI are linguistically derived from the YI branch of the Tibeto-Burmese and number a million and a half in the southern part of Yunnan province in China above Laos and Vietnam where smaller Hani communities also live. As with many other ethnic groups of the area, an original traditional singing pattern is used with each singer adapting the words to the context. The choir that gathers all singers at the same time is considered to be a very unique style of vocal polyphony or heterophony. The cascading, mournful feel of this music is powerfully transcendent and you’ve never heard anything like it. Many of these songs express intimate strong emotions that bring tears to the performers while they are singing. Instruments used by the ensemble include the BABI (single tree leaf ) and MEPA (rolled up tree leaf in a shape of a horn or mirliton), a CHIWO (3-stringed bowed instrument), a LABI (6-holed bamboo flute), a LAHE (3-stringed small lute) and a MEBA (vertical reed instrument). Recorded by Laurent Jeanneau in 2011