MUSIC

YĪN YĪN, the highly touted Dutch quartet from Maastricht, returns with a sonically expansive third album Mount Matsu. Recorded collectively in their own studio in the Belgian countryside, the album is a kaleidoscope of sounds and influences, occupying a no man’s land between Khruangbin and Kraftwerk, surf music and Southeast Asian psychedelia, Stax soul and mutant 80s disco, City pop and Japanese instrumental folk (sōkyoku). Mount Matsu sees YĪN YĪN at their most mature and adventurous stage yet. Infectious pentatonic melodicism calling for multiple rewinds.

Blue vinyl. One word that could be used to aptly describe Japan’s society and culture during the 1980s would be ‘bubble economy (バブル 経済)’, which is to say that it was characterized by abnormally inflated asset prices. Japan, which had emerged as a global economic powerhouse through the rapid growth of the 70s, saw an era of unprecedented economic prosperity as it entered the 80s. At this time, the very notion of city life, with its promise of prosperity amid economic stability, had a sense of allure to it. A growing number of people sought to partake in a culture that was more sophisticated and refined. Likewise, a growing consumer base was purchasing automobiles and car audios. It was amid this atmosphere that new forms of music drawing on western soft rock, AOR, and adult contemporary, and incorporating elements of smooth jazz, contemporary R&B, and funk, rose to prominence. The urban-tinged music created by artists such as Haruomi Hosono (細野晴臣, formerly of Japanese rock pioneers ‘Happy End’) and Tatsuro Yamashita (山下達郎) came to be known as city pop. The city pop boom, which was buoyed on by the optimism pervading Japanese society during the 80s, faded away along with the collapse of the economic bubble. City pop still went on to influence the ‘Shibuya-kei’ style, which developed during the 90s around Tokyo’s Shibuya district, drawing from French pop, baroque pop, bossa nova, lounge, and house music. The recent resurgence in the popularity of city pop, to the point where it appears to have carved out a central position in digger / listener culture, is a rather intriguing phenomenon. To begin with, the term ‘city pop’ itself was more of a marketing slogan, pointing to ‘music with urban sensibilities’ targeted toward consumers aspiring to urban life, rather than a descriptor of some particular music style or genre. Neither was the term widely used during the 80s, the historical peak of the style’s popularity. On the contrary, it appears to have been rediscovered and redefined amid the ‘new-tro’ vogue of the late 2000s, driven by the nostalgia of those who grew up during the 80s. The important elements of ‘city pop’ have more to do with the sensational and affective descriptors associated with the term itself – such as sophistication, relaxedness, comfort, freshness, dynamism, elegance, radiance, sweetness, as well as the splendor and romanticism associated with the city. The underlying appeal of retro stems from the desire to experience and enjoy things from before one’s own time. This is not unconnected to the popularity of ‘cool kitschy’ subcultural trends like vaporwave or future funk. So, there’s nothing surprising about today’s youths digging through well or lesser-known Korean gayo records from the early / mid 90s featuring AOR, jazz fusion, or funky styles. Likewise, the artists that are mentioned under the keywords of ‘Korean City Pop’ – names like the Yoon Soo-il Band or the City Kids, Lee Jae-min, Bom Yeoreum Gaeul Kyeoul, Kim Hyun-chul, Yoon Sang, Jang Pil-soon, Bitgwa Sogeum, Yang Soo-kyung, Nami, and Lee Eun-ha – are not unfamiliar. Though their popularity might have been short-lived at the time, their music featured soft saxophone parts, lively rhythms, delicately-crafted harmonies, and beautiful melodies. These make for a fusion sound that is particularly well-suited for the tastes of today. It is worth appreciating that the 90s, by which time the waves of American AOR and Japan’s city pop had faded away, was a golden age for Korean gayo. So, it’s quite rewarding and enjoyable to rediscover and listen to tracks that are well worth another spin after all those years. Amid this process of rediscovery, one of the recurring names is ‘Dong-A Records’ – an artist-driven label that has left a distinctive mark on Korean pop music. It rose to become the ‘Mecca of Korea’s underground music’ thanks to its unique beginnings, sense of orientation, and production / promotion methods that set it apart from the usual record labels and entertainment agencies. Consider some of the mainstays of the label’s roster – there’s a long list of illustrious artists including Deulgukhwa, Shi-in-gwa Chonjang (Poet and Chief), Cho Dong-jin, the Shinchon Blues, Han Young-ae, Kim Hyun-shik, Pureun Haneul, Kim Hyun-chul, Bom Yeoreum Gaeul Kyeoul, Bitgwa Sogeum, Jang Pil-soon, Park Hak-gi, and Lee Sora. Although Bom Yeoreum Gaeul Kyeoul did score a latter-day hit in 2002 with ‘Bravo, My Life!’, the true heyday of Dong-A Records was a short-lived period that lasted from the mid-80s to the early-90s. Regardless of whether some of the works achieved commercial and/or popular success, all albums were produced to high musical standards. Building on the individuality and talent of the artists on the roster, each of the works produced at Dong-A employed capable session musicians and were recorded meticulously. And among this body of work, there have been a number of tunes that did not fade away with the passing of the years, but have remained like sparkling gems strewn across the sandy beaches of time. Such are the tunes that have been carefully collected into this compilation album. The 10 tracks were selected by the multi- talented Tiger Disco, who has made his name amid the retro resurgence as a DJ specializing in funk / disco gayo from the 80s. The title of this compilation, ‘Our Town’, and the by-title, ‘Jazz Fusion, Funky Pop & Bossa Gayo Tracks from Dong-A Records’ plainly set down the character of the album. Perhaps a more ‘current’ description of the album would be to call it a ‘Dong-A Records City Pop Collection’. The tracks cover the historical heyday years of the label – from 1989 to 1993 – an era by which Korea’s gayo scene had matured to the point of making significant strides forward in terms of both quality and quantity. Amid a previously pop-dominated music market, gayo music had carved out a newfound and varied sense of status, putting out records that were enthusiastically purchased by young listeners. Upcoming Korean musicians who had absorbed the vibrant and plentiful influences and sensibilities of 80s pop, rock, and jazz had started reaching new levels of sophistication in their music, thus setting them apart from the gayo acts that had come before them without thinking to confine or limit themselves to notions of ‘Korean-ness’. In any case, their music was uncommon in Korea at the time. The sensibilities of these songs, which in many aspects were ahead of their time, sometimes served as a refreshing inspiration for listeners while escaping popular notice at other times. And now, after nearly a generation has passed, the tunes of this compilation have not lost their appeal. Throwbacks to some, and the object of engrossing discovery to others, the tunes selected here remain cool and hip.

10 brilliant tracks from 1960’s Sierra Leone by the wildly popular S.E. Rogie!

S.E. Rogie went from running a tailor shop in Sierra Leone to being one of West Africa's most popular artists. He toured around the country, singing his palm wine music in multiple local languages, created his own record label, and was known as the most handsome man in Sierra Leone. He formed the highlife band The Morningstars in 1965. In 1973, he came to the Bay Area to live and expand his base, performing everywhere from local high schools and convalescent homes to festivals and large stages. In his later life he hit the road again and toured the world, eventually passing away while on stage in Russia in 1994.

He shared the following songwriting wisdom with his son, Rogee Rogers: “When you write a song, you can be complicated if you want, but your chorus should be that anybody can sing it.”

These tracks were originally released on his own Rogie label in the 1960s and include solo, ensemble, and Morningstars songs, most of which have never been reissued until now.

“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

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. 

WHITE-LABEL ALBUM Unheard Dubs from the Mad Professors 80s / 90s / 2000s archives . . TIP!

Black Truffle is pleased to announce the first vinyl reissue of Trancedance, a wild slice of Swedish Afro-fusion from Christer Bothén, originally released in 1984. A major figure in Swedish jazz and improvised music since the 1970s, often heard on bass clarinet and tenor sax, Bothen studied doso n’koni (the large six-stringed ‘hunter’s harp’ of the Wasulu) in Mali in 1971-2 before turning to the guinbri (the three-stringed lute of the Gnawa/Gnauoua) in Marakesh later in the decade. In between, he performed extensively with Don Cherry during his Organic Music Society period and taught Cherry the doso n’koni. In the later 70s and 80s he worked with the most important figures in the distinctive Swedish jazz-rock-world fusion scene, joining Archimedes Badkar for their African-influenced Tre and participating in Bengt Berger’s legendary Bitter Funeral Beer Band. Many of the musicians who played on the Bitter Funeral Beer Band’s ECM LP (including Berger on drums, Anita Livstrand on voice and percussion and Tord Bengstsson on piano, violin and guitar) joined Bothén for one of the sessions that produced Trancedance, the first release under his own name, dedicated to his compositions. The other session introduced his seven-piece group Bolon Bata, heard on the second track of each side. The title track opens the album with the rubbery buzzing strings of the doso n’goni playing a hypnotic ten beat pattern, soon joined by bass and piano before the entire nine-piece group kicks in with a rollicking Afro-jazz workout, Berger’s drums driving an intricate, winding melodic line played by the horns with Mattias Helden’s cello throwing in pizzicato slides and smears. Bothén then takes centre stage on tenor sax, soloing with a wide, vibrating tone and moving seamlessly from soaring melodies to guttural stutters. After a return to the composed horn lines and a solo from Elsie Petrén on alto sax, the piece builds to an ecstatic conclusion of yelping voices and handclaps, gradually simmering down to return to the solo doso n’koni where it began. The hypnotic sounds of the hunter’s harp carries over to ‘Mimouna’, where it is joined by Bothen’s overdubbed guinbri. The piece develops into a haunting whispered and sung invocation, gradually building momentum until the organic textures of strings, voices, and hand percussion are ruptured by Lennart Söderlund’s distorted guitar, which brings an unmistakable touch of 1984 to the otherwise timeless sound. Joined by chicken scratch guitar and increasingly dominated by the insistent clang of three of Bolon Bata’s members on karqab (a kind of cast-iron castanet), the grove develops frenetically. The B side opens with the multi-part epic ‘9+10 Moving Pictures for the Ear’, at over 16 minutes the record’s longest piece. Though Bothen is heard only on horns on this piece, the hypnotic repeating bass line carries on the first side’s link to African musical traditions. Using an expanded 16-piece ensemble, the music balances untethered improvisation with carefully arranged passages of knotty ensemble playing that at points suggest Mingus, Moacir Santos or some of the ambitious post-free work being done in the same years by figures like David Murray or Henry Threadgill. The piece ends with a triumphant passage of looping unison melody reminiscent of the Scandinavian folk explorations of Arbete och Fritid (whose Kjell Westling is heard on bass clarinet and soprano sax here). The sound of Bjorn Lundqvist’s fretless bass introduces the odd left turn made by the record’s final track, a spaced-out expedition into bluesy horn lines and distant guitar atmospherics set to a semi-reggae beat, perfumed by the core Bolon Bata group and bearing the appropriate title of ‘The Horizon Stroller’. A must for fans of the Swedish scene around groups like Arbete och Fritid and Archimedes Badkar, as well as any listener who has been seduced by Louis Moholo’s Spirits Rejoice!, The Brotherhood of Breath, or, more recently, the guinbri grooves of Natural Information Society, Trancedance is a lost classic ripe for rediscovery.

The latest volumes in this highly acclaimed series presenting the music of the Windrush generation: the post-war, London recordings of West Indians and West Africans, in the first wave of modern migration to Britain. Volume 7: Calypso, Palm Wine, Mento, Joropo, Steel & Stringband overflows with diverse musical styles, including steel band, string band, calypso, joropo, and mento. Features Lord Beginner, The Lion, The Mighty Terror, Dai Dai Simba, Willie Payne & The Starlite Tempos, The Mighty Terror, Louise Bennett, Marie Bryant, Nigerian Union Rhythm Group, Calypso Rhythm Kings, Bill Rogers, Lili Verona, Billy Sholanke, Lord & Lady Beginner, West African Rhythm Brothers, and Trinidad Steel Band. Sound restoration at Abbey Road; pressed at Pallas. Gatefold sleeve; full-size leaflets.

Mixtape celebrating the 12" singles of Studio One Both mixes recorded from vinyl

First heard by global audiences on Sahel Sounds' Music from Saharan WhatsApp series, Malian guitar hero Bounaly (the stage name of Ali "Bounaly" Traore) makes his full-length debut with "Dimanche à Bamako" ("Sunday in Bamako"). Recorded live on location, the music on "Dimanche à Bamako" is a mix of regional favorites, traditional standards, and originals. Long songs with looping rhythms, pounding kick, and electric shredding guitar, punctuated by shout outs to the guests of honor. A raw and frenetic take on Northern Mali desert sound, playing for the diaspora at a Bamako wedding.

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

These recordings were made in Bombay in 1968 by Bengt Berger (Bitter Funeral Beer Band) during a stay with Ustad Zia Mohiuddin Dagar, who was primarily responsible for the revival of the Rudra Veena as a solo concert instrument. His home in the suburb of Chembur was at the time the magical haunt of a plethora of fantastic musicians, including Ritwik Sanyal and K. Sridhar, who took part in the session. In perfect and stern Duphrad vocal style, these two Raga lead us to different atmospheres and perceptions : Malkauns is the contemplative state of the evening, of the abandonment of the senses before the breaking of the silence in the night; Miyan Ki Todi is the first breath of the morning, the gentle awakening of the limbs before a puja. The two Dagar brothers, Mohiuddin on the Rudra and Fariduddin on the chant, complement each other, become ocean and fire, stillness and storm, in an intimate and tight dialogue of exploration and expressive subtlety, in which the purity of an Indian summer becomes the highest symbol of beauty and freedom of spirit. Originally released on CD by Country & Eastern.

‘2 Sim’ is a phrase the references mobile phones with two sim cards to describe people of mixed heritage, dual nationality or multiple residences. After being called a 2 Sim in conversation with a stranger whilst on a walk through Freetown (a recording of this moment features on the record), Duval began to explore what the 2 Sim experience is in contemporary West-Africa. 2 Sim was created from 2 months of field recordings and interviews with family, friends and peers in Freetown Sierra Leone. These site specific recordings are collaged with solo piano recordings and production recorded in Sierra Leone and the UK. The EP is accompanied by a short film/ music video of the same name which Duval shot and Directed whilst making the record. 2 Sim EP is the second release from Carrying Colour which follows on from 2017’s ‘Sen Am’

Descending out of the southern night sky through a turbulent cloud of dreams, memory, longing and psychedelia, Saigon Soul Revival’s second full length album — Mối Lương Duyên — represents the latest act in the group’s resuscitation of the raw, heavy and subversive sounds of 1960s and 70s Saigon. Roughly translated to “destiny”, Mối Lương Duyên is a journey through eight original compositions and three soul-stirring reinterpretations of Saigonese nhạc vàng or golden music: the soundtrack to a Saigon once thought lost to history and amnesia. Driven by Western influences rock, bolero, soul, jazz and the rich heritage of Vietnamese ballads, Mối Lương Duyên delivers a seamless blend of genres and traditional instrumentation (Đàn Tranh, Đàn Bầu & Đàn Nguyệt) with themes from across time and space. Nguyễn Anh Minh's seductive vocals glide through this multi-stylistic tapestry of sound, going beyond the universal concepts of love and heartbreak to explore how destiny can be forged through individual experiences... or as she puts it in her own words: "Anything and anyone that comes into your life, every occurrence, whatever comes and whatever goes. It all happens as it is meant to. Whatever you have to face, whoever you love or lose - we must accept it. We can’t choose our physical body, family, happiness or misery, our place in the world, in the universe...but we have the power to embrace and welcome our destiny. In Vietnamese "Mối Lương Duyên" means destiny but it doesn't only refer to love. It can mean many things, for example: How we all came together to form this band." In this way - by being part of the unfolding story - the album also attempts to musically connect the past with Vietnam's evolving future. And the fact that Saigon Soul Revival seems to succeed in this is perhaps also the reason why the song ĐÁM CƯỚI NHÀ EM will be featured in the upcoming HBO Mini-Serie „The Symphatizer“ (directed by Par Chan-Wook (Oldboy) / Robert Downey Junior producer and actor), which is based on the novel of the same name (Pulitzer Prize 2016) by Viet Thanh Nguyen.

The work by an up-and-coming producer who made his major debut with Nippon Columbia's album "Mystic Islands Dub" in November 2023, exploring the possibilities of Okinawan folk songs and dub!

He gained attention with his work ``Shima DUB'' (2013), which was based on an old song from his roots in Ryukyu, and has released two 7-inch works to date, ``Oshima Yango-bushi'' and ``Sulukill Kuichar.'' The album “Mystic Islands Dub” was also completed immediately. Harikuyamaku is currently one of the most popular dub producers and is highly trusted as an engineer for Okinawa-based artists such as Yukino Inamine and Ododoafrobeat. This album contains 5 psychedelic to trancey dance tracks that are truly ``kachashi (stirring)'', where high-speed swirling sanshin meets deep electronic & dub.

Shoukichi Kina, who was born in Koza City (now Okinawa City) in 1948, grew up listening to the sound of sanshin played by his father, Shoei, a master of Okinawan music. While in senior high school, Shoukichi Kina composed “Hai Sai Ojisan,” which later became one of the greatest hit tunes ever to originate in Okinawa. After he entered university in Okinawa in 1966, Shoukichi Kina formed Champloose and, finding it difficult to take his studies seriously, devoted much of his time to music, eventually leaving school entirely. It was around this time that various stories began to emerge — some true, some not quite — of his being a kind of nocturnal “King of Koza,” that he managed the folk music club Mikado, and that he made quite a lot of money as a dealer in a gambling casino. In any case, perhaps because his first efforts at forming a band were not too successful, it wasn’t until ten years later, in 1976, that he reformed the band around his father’s folk music group. It was from then that the distinctive “Champloose Sound” began to emerge — a unique combination of rock and Okinawan folk that was exactly right for those times, and these times, too. Before long, the “sound” found avid listeners among musicians and fans on the Japanese main islands, and such was its power that an album was quickly planned and, in 1977, recorded (at the Mikado, as it happened.) That album, Shoukichi Kina and Champloose, today considered a seminal chapter in the annals of Japanese rock, received overwhelming public attention, particularly as Makoto Yano, Akiko Yano and other famed musical innovators participated in the sessions as guests. Thanks to its nearly instant popularity — and to some adroit timing — the first Champloose concert outside Okinawa, in December 1977, was also a crowning success, with round after round of standing ovations from the sell-out crowd at Tokyo’s Nakano Sun Plaza. The second Champloose album, Blood Line, released in 1980, was not as quick in coming. But the wait was worth it, for the sessions, recorded in Hawaii with guests including Ry Cooder, Haruomi Hosono, and Makoto Kubota resulted in numbers such as “Jing Jing” (which rose to the Number Two spot on the British disco charts), “Hana…” which was sung by Tomoko Kina, covered by many others and is now a standard in Thailand, and other memorable cuts. The third and fourth albums, Matsuri, recorded in 1982 in collaboration with Makoto Yano, and Celebration Live, a live album released in 1983, did not disappoint the many fans Champloose had gathered during these busy and fruitful years. Unfortunately, those fans had to wait another seven years for the next album. Again the wait paid off: in August 1990, a 32-track digital recording machine was “imported” into Okinawa for the sole purpose of capturing the latest Champloose sound — a sound that by then had evolved and expanded to include, in addition to contemporary rock and Okinawan folk, a number of other musical factors ranging from reggae to jazz to Ainu melodies and more. Furthermore, both as a symbol of the wide scope of the group’s musical concepts and as a tribute to the inspiration they had received from Shoukichi Kina’s father, the latter also participated in the recordings. After the release of that fifth album, fittingly called Nirai Kanai — Paradise, the group returned to active performance, and from May 1991, began work on their sixth and latest album, Earth Spirit. Five of the 11 numbers on Earth Spirit are traditional Okinawan songs, and while such music normally has no choruses, Kina — joined by his fellow band members and by some outstanding guests from the fertile ethno-pop world of Paris — managed to weave some in, along with (not surprisingly) the irresistible flavors of Africa and the Caribbean as well.

“It’s is an extraordinary noise, an acidic tone dialled up in all directions, not just distortion but an intense vibration with huge amounts of treble to emit a stinging sound that could loosen your dentistry.” MOJO ★★★★ “There is a lot of colour crammed into this compilation…an escalating dense cascade, a display of virtuosity” The Quietus (Compilation of the Week) "Azerbaijan’s Rəhman Məmmədli dazzles, deserving of recognition for his imaginative reconfigurations of longstanding forms and palpably impassioned playing" Pop Matters In the heartlands of Azerbaijan, where the melodies of the Caspian Sea meet the rhythms of the Caucasus Mountains, the electric guitar has become more than an instrument—it's a symbol of cultural fusion and artistic expression. Building upon the success of their first compilation, "Azerbaijani Gitara," which showcased the pioneering work of Rustem Quliyev, Bongo Joe Records are thrilled to present the highly anticipated second volume, featuring the legendary guitarist Rəhman Məmmədli. The roots of Azerbaijani gitara culture run deep, stemming from a rich tradition of musical experimentation and innovation. From the early 20th Century oil boom to the socialist era of Soviet rule, Azerbaijani musicians and composers embraced the electric guitar as a vehicle for blending indigenous traditions with global influences. The introduction of electric guitars from the Czechoslavakian factory 'Jolana' sparked a musical revolution in the Caucasus, with young musicians like Rəmiş leading the charge. Draw

Forest Law's debut album, "Zero," is a vibrant journey blending Balearic funk with urban Tropicalia, showcasing his adept guitar playing, old-school sampling, and UK-styled beats alongside his mellow yet sombre vocals. Recorded across eclectic locations from Icelandic fish net factories to a garden shed in Romford, this innovative release marks a new chapter for the multi-instrumentalist producer. Released in collaboration with the UK home for jazz and electronic sounds, Total Refreshment Centre, Zero is Forest Law’s first release since his debut EP on Brownswood Recordings four years ago, marking a new and exciting chapter for the up-and-coming talent. Crafted over seven years, "Zero" is deeply influenced by Law's experiences, from immersive stays in Porto where he delved into Portuguese music to an artist residency in a remote Icelandic fishing village. The album was finished, and recorded in his garden shed in Romford, East London. It’s a beautiful juxtaposition about a boy from Essex, who fell in love with international music, discovered the world, and then produced a musical treatise about his adventures from his shed.

Les Disques Bongo Joe are happy to announce the release of Zonder Pardon, new album of our Amsterdam based superstar Don Melody Club in collaboration with Dutch label Exclesior Records. Crazy covers, amazing composition driven by his iconic drum machine groove, this album is a coooool project for our music lovers. Pulling the enchanted listener further into his psychedelic and retro tinged universe, Don Melody Club (AKA Donald “Donny” Madjid) readies the release of his new EP Zonder Pardon. Sung in his native Dutch (as are all his songs), Tederheid is a celebration of the beauty and power of mutual affection. With its uptempo drum machine rhythms, pulsating basslines, and funky melodies, the synths and vocals echo the work of Talking Heads and Bryan Ferry (Roxy Music), but the result is unmistakably Don Melody Club. The wonky Koud Kwartier evokes memories of the Nederwave sound of Doe Maar, a Dutch pop band that combined punk, ska, and reggae influences, first formed in 1978. Coming off the back of a busy 12 months and more of touring with The Mauskovic Dance Band, Madjid returns his focus to Don Melody Club, a project that first saw the light of day with the release of his debut LP Pure Donzin in 2021. Whilst many of his Dutch peers bypass Holland as a place for enlightenment, choosing to pivot and look far and wide for inspiration, Madjid felt drawn to the literary and musical tradition of the flatlands, following in the footsteps of both classic and lesser known Dutch troubadours such as Ramses Shaffy and Ronald Langestraat.

1964年に最初にリリースされた貴重なジャマイカのスカレコードが待望の再発！1961年、最初のジェームズ・ボンド映画『Dr. No』にホテル・バンドとして出演して大ブレイクしたByron Lee & The Dragonariesによる初期名作『Dance The Ska』がアナログ・リイシュー。Jimmy Cliff、Prince Buster、Toots、Maytalsらと共に『This is Ska!』という伝説的な放送番組にも出演、Byron Leeと彼の友人Carl Bradyによって1950年に結成され、ジャマイカで最も知られ成功したバンドとして名を馳せたグループ。クラシック・スカ・ダンスの魅力が余すところなく12のステップに詰め込まれた内容となっています！

An album that sounds like The Menahan Street Band playing in a tropical jungle, at dawn, right at the point when the first rays of the sun penetrate the dark depths of the forest. During the 2022 summer of natural disasters, under an unprecedented heatwave, and haunted by news reports of ancient relics, sunken ships, and hunger stones resurfacing as rivers dried-up all-over Europe, Alex Figueira started to hear uncanny metallic vibrations and eerie melodies of untraceable origins, day and night. He recalls nightmares of winged creatures inside timeless structures of Escherian architectures playing cosmic instruments amidst tropical storms and acid rains. As the visions came more often, his wife Hester reported that he babbled during his sleep about South American demon Yurupari. Soon, Alex found himself in a sleepless state and decided to cleanse the studio, with hallowed rites and the intense burning of Palo Santo. After almost burning the studio down, he turned to his neighbourhood’s most experienced psychic, seeking answers. He was told there were “cosmic entities” trying to manifest a message “too complex for us to understand in this dimension” and the only way he could find peace was to deliver those messages in a decipherable form. It was then he decided to transmute his hallucinations into music, an all-or-nothing cathartic solution. Alex entered a feverish dream, fuelled by the kaleidoscopic motion of the cosmos, ancient meteor showers, and visions of forgotten interstellar South American gods. He remembers very little of the work, but the outcome is this record. Entirely composed, recorded, produced, and mixed in a frenetic nine-day studio stint. How the experts describe it: ”Just when outernational vinyl vampires thought they had it all sewn up, the metronomic makeshift magician known as Alex Figueira unravels the entire fabric of your record collection to expose a gaping hole where PUNKUMBIA and Transplant-Tropicalia should be. Reducing an expansive palette of influences to a recipe that tastes wildly exotic but comfortably over-familiar, Alex’s roles as both scavenger and chef, bookend a whole ensemble of other highly adept musical personalities in between. Discover this record NOW, or wait until all your friends (or enemies) recommend it to you later.”

The improvisational session by trumpet, shamisen, tabla, and electronics creates light and shade. Through J.A.K.A.M.'s reconstruction, it becomes a wellspring of time and space, reflecting soundscapes reminiscent of a Japanese garden. - Chee Shimizu

An excellent album of rootsy early Dancehall from Jah Thomas and his Midnight Rock label. Loads of great tracks here, mixed by Scientist, amongst others, with the Roots Radics band providing the rhythms!

First reissue of this ultra-rare reggae album originally released in 1974. Considered by many to be the first reggae "lovers" album ever, conceived by producer Clement Bushay and reggae singer Carl Bert. Featuring: The Cimarons, Jackie Parris, Junior English, Dego Sensation. Engineers: Steve Wadey, Clem Bushay and Lee Perry ... Four unreleased tracks from the original versions are included here!youtube.com/embed/j1k16oGhejc?si=ROZTPIhDdaLF1S5X" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen>