MUSIC

Dewa Alit, Bali’s master of contemporary Gamelan composition, returns to Black Truffle with Chasing the Phantom, presenting two recent works played by the composer’s Gamelan Salukat, a large ensemble that performs on instruments specially built to his designs, using a unique tuning system that combines notes from two traditional Balinese Gamelan scales. Alit explains that the ensemble’s name suggests “a place to fuse creative ideas to generate new, innovative works” and both compositions demonstrate the composer’s ability to wring stunning new possibilities from variations on the traditional Gamelan ensemble. While using familiar elements of Balinese Gamelan music, such as unison scalar melodies and stop-start dynamics, Alit’s music is overflowing with harmonic, rhythmic, and timbral inventions, the latter often facilitated by unorthodox playing techniques. “Ngejuk Memedi”, an English translation of which gives the LP its title, results from Alit’s reflection on the complex relationship between tradition and modernity in Balinese culture, particularly in the way that belief in the phantoms or spirits known as ‘memedi’ are shared through social media using digital technologies. Embodying this uncanny co-existence, the opening passages of the piece are at once immediately recognisable in their use of the metallophones of the Gamelan ensemble and strikingly reminiscent of electronics in their timbre and movement. At points, what we hear seems to have been fragmented with digital tools, or even to originate in some incessantly glitching DX7. Short melodic figures loop irregularly, with the ensemble splintering into polyrhythmic shards before unexpectedly recombining for intricate unison passages. After several minutes of this manically tinkling metallic sound world, the metallophones are joined by drums for a meditative passage of lower dynamics, as the uniformly high pitch range explored in the opening sections gradually opens up to include resonant low gong hits. Recovering some of the manic energy of the opening, but now enhanced with the full range of percussion, the piece weaves through a series of tempo changes to a stunning passage of rapid-fire melodies and ringing chords that sweep across the metallophones, their unorthodox tuning creating complex clouds of wavering harmonies. “Likad”, written during Covid-19 lockdowns, channels anxiety and uncertainty into musical form, resulting in a piece that, even by Alit’s standards, is stunning in its complexity and the virtuosity it demands of Gamelan Salukat. Its opening section is perhaps most remarkable for its mastery of texture, with rapid transitions between dry, muted strikes and metallic shimmers calling to mind the use of filters in electronic music. At points, the complex irregular repetitions of short melodic patterns, where the music seems to get stuck or be suddenly interrupted by a skip, recall the mad sampler works of Alvin Curran or the skittering surface of prime period Oval more than anything familiar from acoustic percussion music. Moving through a dizzying series of twists and turns, the piece ends with a majestic sequence of chords possessing an almost hieratic power. A major statement from a radical contemporary composer, one cannot help but agree with Alit when he sees Chasing the Phantom as an answer to the “question of the future of Gamelan music”.

 Zia Mohiuddin Dagar : rudra veena
Manik Munde : pakhawaj
Gayathri Rajapur & Annie Penta : tanpuras

Recorded by unknown at the University of Washington, HUB Auditorium, Seattle, Washington 15 March 1986 ; concert co-sponsored by the UW Ethnomusicology Division and Ragamala.
Original digitally processed audio recording made with Panasonic PV-9000 VCR, Sony PCM-F1, PZM mics. Mastered & Cut by Rashad Becker at Dubplates & Mastering 1117 & 0318.

Liner notes by Renaud Brizard, edited by Ian Christe.
Front and back cover photos by Niranjan B. Benegal, Seattle Center Folklife Festival 1979. Elizabeth Reeke & Annie Penta on tanpuras.
Inner gatefold photography by Niranjan B. Benegal & Ira Landgarten.

Around ten years ago, deep into a cozy and hazy night following a concert with my sound brothers Daniel O'Sullivan and Kristoffer Rygg in London (as Æthenor), they graciously introduced me to a recording of rudra veena (a kind of noble deeper bass relative to the sitar, in a way) as performed by dhrupad master Zia Mohiuddin Dagar.

Dhrupad, for those who do not know, is a branch of Hindustani classical music said to "show the raga in its clearest and purest form". It's pacing concentrates heavily on the slow, contemplative alap section and works with specific microtonal gestures and deep characteristics of resonance ... in short I was hooked on this new (to me) and ancient form of music from the first listen, and feel that a more or less continual listening & reviewing of Zia Mohiuddin Dagar's recordings in the years that followed have influenced my own approach to music quite heavily (if, albeit, indirectly).

In early 2015 I was able to make contact with Zia Mohiuddin Dagar's son Bahauddin and some of his American students/disciples, primarily Jeff Lewis. Over time we developed a friendly and educational exchange, access a massive archive of recordings and developed these two paired titles for my label. It's been a long path to arrive at actually releasing them but also probably in many ways one of the most significant releases I've worked on. And I'm proud to be able to reveal these to date unreleased archival recordings of one of the masters of dhrupad, Z. M. Dagar, to the public for the first time.

Zia Mohiuddin Dagar was the nineteenth generation in a family tradition known as Dagar gharana, a rich lineage which continued and performed the musical form of dhrupad (Bahauddin Dagar continues the lineage as a master rudra veena dhrupad player of note today). Initially, dhrupad was a rigorous, austere, devotional genre that was sung in Hindu temples. But between the 16th and the 18th centuries, it became the preeminent genre in royal courts in North and Central India, and the Dagar gharana developed and continued publicly following the eventual loss of court patronage for dhrupad in the 19th century. The French ethnomusicologist Renaud Brizard covers the story of Zia Mohiuddin Dagar's life and teaching (a long story also in Seattle, my hometown!), the Dagar family and gharana, the rudra veena and more topics in an extensive set of liner notes in this release.

Raga Yaman was recorded at a public concert in Seattle at the HUB Ballroom at the University of Washington in March 1986 (the week after the accompanying release SOMA028 Ragas Abhogi & Vardhani was recorded) at the end of his last tour of the United States. Yaman was a special raga for Zia Mohiuddin Dagar, one of his signature raags. For centuries, Yaman has been considered as one of the most fundamental ragas in Hindustani music and is one of the first ragas which is taught to students. A deep knowledge of Yaman gives a key for understanding many other ragas. It's filled with tranquility, contemplation, pathos and spiritual yearning. .

-Stephen O'Malley, March 2018, Paris, France

Comet Records present the new reissue, Dilijans by Ayizan. A mind-blowing session of Spiritual Jazz recorded in NYC in 1984 led by Haitian genius Alix Pascal blending traditional Ra Ra elements with modal/spiritual melodies. The result was like nothing else coming out of Haiti or the Haitian exile community in the US at the time. Dark, mystical, lyrical and abstract, with its otherworldly shifting rhythms, Dilijans came off like a Haitian version of Bitches Brew. The album sounds less like a stylish mini-jazz performing in a hotel dancehall than like a cry of ancestors emanating from the spirit world to lament over the complications of modern Haitian society.

There is perhaps no woman more cherished in modern Ethiopian history than Asnakech Worku. As a musician, actress, dancer and cultural icon, Asnakech inspired and challenged society for decades, until her death in 2011. From her beginnings as Ethiopia’s first theater actress in 1952 to her acclaimed film appearances to her days as a club owner-turned-master musician, Asnakech’s inimitable confidence and charm made her a household name. She earned endless accolades across the artistic spectrum.

She made seminal recordings of unforgettable original compositions, as well as legendary renditions of traditional songs, that became national staples. With a singular sense of style, glamour and sex appeal that sometimes stunned mainstream society, Asnakech wore clothes no one else wore and said things no one else said. Staid notions of how women should dress and behave didn’t apply to her. Battling a mentality that until the early 1950s had men wearing dresses to play female roles in the theater, Asnakech became a national treasure on her own terms.

Her family wasn’t pleased with Asnakech becoming an azmari—an itinerant praise musician who sings, often in bars, for tips—and didn’t bother her, especially after Emperor Haile Selassie I began to emphasize theater and music in society, officially legitimizing her career. Asnakech became an internationally-celebrated performer of Ethiopia’s ancient harp, the krar, making her one of the most visible female musicians of the 20th century. All this while leaving controversy, broken hearts and a changed cultural landscape in her wake.

In 1975, keyboardist and bandleader Hailu Mergia got a call from the owner of Misratch Music Shop to do a recording with Asnakech and he went for it. This recording is a nearly-forgotten artifact of the remarkable icon’s singular legacy, remastered and available outside Ethiopia for the first time. It also provides a rare glimpse into Mergia’s work as a arranger-sideman in the Addis Ababa music scene.

The Krar

The krar is one of the oldest and most iconic traditional instruments in Ethiopia and Eritrea. A lyre, or harp, with 6 strings attached to a cloth-wrapped wooden crossbar, the sound emits from a resonator bowl covered with animal skin. The instrument comes in a variety of sizes and has relatives in the Middle East and Mediterranean as well as other parts of East and Central Africa. Used for secular music, the krar is normally accompanied by at least one vocalist and plays monophonic melodic lines using the region's traditional pentatonic scales, called kignit. These characteristic scales form the basis of the sound listeners worldwide now recognize. They are also the names of well-known songs: tizita, bati, ambassel and anchi hoye lene, of which there are numerous recorded versions. The krar has been around for centuries, likely introduced to the Kingdom of Axum in Northern Ethiopia via the Nile River a little less than 2000 years ago.

Memories of Asnakech
by Hailu Mergia

Asnakech had a club uptown—in Dejach Wube area, a popular part, there were a bunch of clubs. It was the late 1950s in the Ethiopian calendar, so probably the mid-1960s. I saw her there for the first time, not in the theater. She used to perform for friends there, sometimes we stayed there after hours. She would play krar. Back then she was very young, haha. Whatever you would request, she would play, many traditional songs, solo. Sometimes some guys would come there and play with her.

Someone took me there just to have fun. I was not a known guy back then, she was a famous lady. So I introduced myself but I was just a fan. I knew her name but hadn’t seen her but I’d heard her music on the radio. She said, “Oh you’re a new guy, good for you,” the kind of supporting things she usually said to a young musician. After that, when I used to play in Zula club or next door to her club at Patrice Lumumba club (Acegedech Nightclub), she used to come and dance with her friends once in a while.

After so many years, in the mid 1970s, the owner of this music store contact me and he told me that he is planning to have a cassette with Asnakech. So I made a handshake deal and we started the recording.

I’m proud that I played with her, that we did this album. It’s nice to play with somebody you admire, to be able to say, I played with Asnakech when she was great. She was a very polite person, always talking good about other people. In particular, to me she was a very modern lady. If you’re not a dead person your heart is gonna beat, young or old, when you see that lady dressing, any kind of dress western dress or traditional dress. She was a modern lady, dressed in the latest designer dresses, more than anyone else back then. Oh! That lady was different. She was a dancer and an actress. At the same time she was very beautiful and everybody talked about her. She had a style when she smoked, the way she took the cigarette in her fingers, it was an art. Her hair was so beautiful, long hair. Asnakech? Forget it, man.

Some of the songs are traditional, some are her compositions. You can listen to songs like these at home with family, while sitting or reading, in the after-hours at the club, while you’re washing the dishes. When you’re driving, a bunch of people listen while driving. It depends what time when you want to listen. Some people they listen to this kind of love music when they have a good relationship, somebody passed away or somebody stopped dating each other and have emotional flashbacks to what happened in their lives. Sometimes I listen to this music while I sit by the fireplace and I take some whisky, during the holiday time for relaxation. You can listen to this music any time. Especially for lovers.

*On the occasion of the first anniversary of her passing, Asnakech's family and friends held a memorial. This is the text accompanying that event, composed by Asnakech's biographer, Getachew Debalke.

We would like to present our greetings. Please, be present with your spouse as we mark one year of grieving for the artist Asnakech Worku on September 6, 2015 E.C. [Ethiopian Calendar], at 12:30 in Kidst Selassie Cathedral church.
Address :- 6 kilo near Egypt Embassy
Short Biography
Ethiopia lost a great queen of art. Today marks one year since our loss of the famous and respectful artist who combines music and theatre for the first time. This day marks a year of deep grief. Yes, both of them lost Asnakech. They lost their biggest blessings. From now on she will not be there. But, her children will be with us forever. This is the short biography of this great artist.
Artist Asnakech Worku was born in 1926 E.C., in Addis Ababa, Gedam Sefer, near Sidst Kilo. She was only three years old at the time her mother passed away. Due to this, her godmother took her and raised her.
At that time getting education nearby was impossible. There was no other choice than spending time with religious clergymen. Due to this, Asnakech started to learn letters and she was able to finish the book of David.
Her biography tells that, starting from a young age, Asnakech grew up singing living with her godmother. Singing sad songs when she felt low, singing alone when she felt happy, and dancing when singing were her natural gifts. Memorizing songs was also one of her gifts.
Her hope was to start learning in the only school found nearby called Etege Menen girls’ school. After she tried hard to get in, she was asked to shave her head for a medical checkup. But she refused and didn’t start studying there.
She sang a song about the horrifying truth of migration. Asnakech got the admiration of German journalists.
On January 27, 2000, there was a ceremony for women in the arts. Asnakech was the only Ethiopian representative. She performed an amazing show using only one instrument, the krar. She got an award for that.
Asnakech Worku, the woman of love, the talented artist, the symbol of talent, has performed her plays in various countries. A few are stated below:
-“Aris," a play by a French director
-“Agote Banya,” a play at Alliance Française
-On a play called “Zetegn Fetena” et cetera…
In 1991, Asnakech received a lifetime achievement award from the media.
Asnakech used to dance to traditional music, she used to sing, she used to perform in plays, she used to dance to modern dance, and she was just gifted. Art is created by mankind. These harmonious and beautiful memories of Asnakech were created by her. Her beautiful works will be remembered forever.
Birth and death are God’s power. Mankind has only a right to live the short time given to him. Even when we are alive, we live on the verge of death. This kind, generous and talented artist Asnakech, was sick for a long time. She was battling death. Her generous friends, her co-actors, were also part of the battle. They were by her side for years. They were fighting with her. But today, by the will of God, they and Asnakech lost the battle.
On September 4, 2004 E.C., while receiving her treatment, the 78-year-old Asnakech passed away.
On September 5, 2004 E.C, her funeral was held on Kidst Sellasie Cathedral ye Arbegnoch mekane mekabr. We would like to give our condolences for her family, her friends, her co-actors and her fans.

Songs

A1. ጅንዬው Jinyew — A proud person, macho guy, always proud of himself. The kind of guy some women like.

A2. ቼ በለው Tche Belew — Tche Belew refers to making your horse or mule speed up, used for going into battle. Giddy-up! The scale is different from the other versions I’ve done. This is not a pentatonic scale, this is bati scale. It’s a patriotic song.

A3. አውቄው በነበር Awkew Beneber — If I had known him earlier. When he came to her, he was nice and then when she became closer to him he became a bad guy. I wish I had known he had this kind of character, is what she is saying.

B1. ባይኔ ላይ ይሄዳል Bayne Lay Yidal — I always see him walking around in my mind. She daydreams about this guy while she is sitting by herself.

B2. ምንጊዜም የኔ ነው Mingizem Yene New — He is mine forever.

C1. ተው በጊዜ ግባ Tew Begize Giba — It’s too late, don’t stay out too late, come home early. In the old days sometimes women would refer to their husband as a friend or brother or family member. So I think she is talking about her brother.

C2. ሣቅ ብለህ አስቀኝ Sak Bleh Askegn — Laugh and let me laugh. Say something to make me laugh, don’t be boring. She wants to hear the man say something to make her smile.

C3. አብዮተኛው ጀግና Abyotegnaw Jegna — The hero of the revolution. She is singing in appreciation of the heroes and fighters who protect the country’s borders. If she didn’t have this song, this cassette wouldn’t be released. Because at that time the government [Derg Regime] and the army were supposed to get some kind of feedback from musicians and listeners to make them feel special, to boost morale.

D1. ካንድ የረጋ ደግ ነው Kand Yerega Deg New — It’s good to stay with one person. In life, if you jump from one person to another, it is not as good.

D2. መች አልኩኝ ሌላ ሰው Mech Alkugn Lela Sew — When did I say I want another person? I want you, I don’t need another person. After we finished the whole recording it was only nine songs so the guy wanted to balance the tape and he probably recorded this song with her at a separate time. Or he could have picked it up from a previous session, I don’t recall now… It was a long time ago! 

She's back with yet another masterpiece album, overflowing with emotions, musical ideas and mysterious atmospheres. With Halo, Juana Molina picks up where she left off with her previous acclaimed album Wed 21, and shows once more that she really is "on an evolutionary journey of her own devising" (Pitchfork), which has brought the "eerie, hypnotic" music on each of her albums "to increasingly haunting heights (Spin).

Halo is Juana Molina's seventh album, it contains twelve songs and was recorded in her home studio outside of Buenos Aires, and at Sonic Ranch Studio in Texas, with contributions by Odin Schwartz & Diego Lopez de Arcaute (who have both been playing live with Juana for a number of years), and Eduardo Bergallo (who has taken part in the mixing of her previous albums), with Deerhoof's John Dieterich making a guest appearance in a couple of tracks.

Jali Nyama Suso was known and loved throughout his native Gambia and renowned the world over as one of the greatest kora harp players. This recording was the first release of a solo kora and griot music album anywhere. Jali Nyama, whose real name was Mohamadu Lamin Suso, was the eldest of four brothers, and the only one who took up the kora to follow the profession of traditional music and oratory of the Mandinka people, known as jaliyaa. A practitioner of jaliyaa is known as a jali (or if a woman, jali muso). Jaliyaa is multi-faceted, requiring the jali to be a singer, oral historian, genealogist and praiser, with emphasis on one or more of these depending on ability, interest and circumstance. The kora is a 21-string harp, strung today with nylon, but in the past with rawhide. The body is made from a large half calabash covered with cowhide and pierced through by a stout neck of rosewood that also forms the tailpiece. This manner of construction identifies it as a spike harp, a type of instrument unique to West Africa. The traditional role of the kora in jaliyaa is to accompany singing. The kora player himself may sing, or he may accompany a vocal soloist, male or female. In addition, kora players create solo pieces from songs by varying the basic ostinato, by adding improvised passages called birimintingo, and by playing the vocal line on the instrument.

This CD is devoted to the third phase of these ritual nights –the Mlouk (“the possessors”)– and offers a sample of an ecstatic moment of the lila when, moving through the seven colours, the maâlem and the community around him occupy the sanctified space.

An ambitious compilation album of rare early recordings of "calypso," which originated in Trinidad at the beginning of the 20th century and developed into its modern form, has been released in analog format. In the 1920s, when calypso was in its infancy, singers and composers called "calypsonians" performed in "tents" (tarpaulin-covered gardens and union halls) for the people of Trinidad and tourists. This album is a compilation of all of these calypso classics!

Coming from the city of Gao, on the edge of the Saharan desert, Malian producer Baba ‘’Babsy’’ Konate is one of the key figures in the development of "Gao Rap", a regional genre of modern autotuned Songhoi music. After presenting some of his work on our Gao Rap compilation from 2018, Tounga is the first release of the artist’s solo work, gathering a decade of tracks that merge sweet autotuned vocals, crunchy drum loops and plucked digital harpsichord, in a playful testament to 2000s PC music, with the sample packs of a modest FruityLoops project. The result is familiar yet otherworldly, drawing from an abundance of distinct cultural expression: folkloric takamba from the Songhai, Hausa film soundtracks from Northern Nigeria, Hip Hop from Bamako and Ragga from Niamey. After relocating to Bamako and learning the art of production from his brother (the acclaimed guitarist Oumar Konate), Babsy traveled to Gao with a mobile studio, setting up shop in the center of town, soon inundated with rappers wanting to record. These ephemeral studios laid the foundation for the emergent new genre, shaped by Babsy's signature sound of fluttering melody lines and lush vocals. His productions soon became synonymous with the regional style of modern Gao music. Global audiences might place Babsy's compositions alongside trap or soundcloud experiments, with collaged pastiche, hyper kitsch, and lo-fi aesthetics. This mix of disparate influences is best heard on tracks like the upbeat ‘’Erness Fassa’’, a dedication to a close friend, that sports a vaguely Caribbean flavor with elastic, highly addictive spacey beats, or the hypnotic programming and quivering synth pads of "Tounga", where Babsy asks Malians in exile to remember home and to their families they left behind. Though the sound may converge with familiar genres, Babsy's tracks are soulfully earnest, with love ballads, praise songs and advice. Tounga perfectly illustrates his ability to take whatever's around and experiment in free-form innovations, forging a style that’s both his own and a new direction for Songhai music.

“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

Rudra is Lord Shiva and an absolute truth. Music for meditation ... The amazing sound that fascinates Stephen O'Malley is here! "Dhrupad" is a type of North Indian classical music that is considered to be the oldest form of classical music and has a form found in the tradition of South Indian carnatic music, and is said to show raga in its clearest and purest form. Unknown masterpiece!

Zia Mohiuddin Dagar (1929 – 1990), an Indian classical master famous for playing Rudra Veena, also known as ZM Dagar, and an American who was fascinated by Dhrupad music and studied Indian classical music for 30 years. An unreleased live recording by two Dhrupad classical singer and tabla player Annie Penta has been released from the prestigious Ideologic Organ under Editions Mego in a way miraculous!

Recorded a concert at the homes of Shantha and Niranjan B. Benegal in Seattle, Washington in 1986. It was Rudra Veena by Zia Mohiuddin Dagar that they introduced to Stephen after a 10-year-old London concert with Æthenor members Daniel O'Sullivan and Kristoffer Rygg. It is said that it was a recording of. The heaven of spiritual music. Knowing "ask the old and know the new" is exactly the encounter with this music. The intimate and elegant sound of the resonance of Rudra Veena and Tampura, which is also known as an extreme meditation state, is a masterpiece of dope that just sinks into the depths of the spiritual world. This is a transcendental recommendation as the best, best and best record of 2018 along with Ragnar Johnson the other day! Mastering & cutting is done at Dubplates & Mastering by Rashad Becker, a purveyor to our label. Includes liner notes by Renaud Brizard and Ian Christe.

After receiving regional praise for his 1976 debut Abrabo, Dan Boadi set his sights on leaving Ghana and bringing his highlife sensibilities to an American audience. Recorded at Paul Serrano’s namesake studio on E. 23rd St. in Chicago, Boadi’s U.S. debut showcased the true scope of his musical range; weaving in and out of funk, highlife, afrobeat, and reggae. The title track immediately demands the listener’s attention with a chugging drum lead by The African International’s King Tuch, setting the pace for Boadi’s colorful orchestration to follow. Money Is The Root of Evil claims it’s own space as a musical melting pot and reflects the excitement Boadi was learning to harness as a musician in his newfound home of Chicago.

Barely disco and hardly jazz, Rupa Biswas' music the halfway point between Bollywood and Balearic. Tracked in 1982 at Calgary’s Living Room Studios with a crack team of Indian and Canadian studio rats alike, both “Moja Bhari Moja” and “East West Shuffle” are the perfect fusion sarod and synthesizer. Remastered from original analogue source material and with permission and blessing of the producers and performers.

Une pièce nue, trois nuits dans le studio de Salif Keita. Sissoko et Segal ont chassé de leur esprit tout ce qui peut éloigner un musicien de son art pour se concentrer sur l’essentiel : l’entrelacement de leurs chants intérieurs.

One bare room, three recording sessions in Salif Keita's studio. Sissoko and Segal chased out of their minds everything that can distance a musician from his art to concentrate on the essence: the interlacing of their inner song.

Spanish flamenco singer "El Torta" Juan Moneo Lara (1953-2013) released the only CD-only album under the same name in 1994 from the label's series "Colores Morenos". The first ever vinyl reissue. Recorded in 1993 at the studio, this is a masterpiece that can be said to be a magnificent document that remains in the history of flamenco songs! Limited press.

An amazing bit of Brazilian samba funk that also touches on MPB, bossa nova, jazz… Originally released in 1976, this sought-after gem opens with the beautiful version of Burnier & Cartier’s “Só Tem Lugar Prá Você”, building up a mellow, airy vibe that stays throughout the entire album. Vocal harmonies and arrangements and excellent guitar work are masterfully combined creating a joyful journey featuring the undisputed talent of Raymundo Bittencourt, Octávio Burnier and Paulo Moura. This release is the result of a collaboration between Vampisoul and Glossy Mistakes. First time vinyl reissue.

Double LP version with printed inner sleeve. Born Bad Records presents the music of Cameroonian musician Francis Bebey, circa 1982-1984. "The first time I saw a sanza (a type of African 'thumb piano'), it was just sitting there on a piece of furniture in my family's living room/dining room -- a space that our father also transformed into a recording studio every day. It seemed more like a box than a musical instrument: a mysterious instrument, which arrived at our house, like many things, in a somewhat miraculous way. The sounds it produced seemed particularly bizarre; to my young musician's ears, trained in Western classical music, it sounded out of tune. That's because, like my brothers and sisters, I had been trained on the piano. I had trouble understanding how anyone could endure these tones and, honestly, our father's passion for 'unusual sounds' did not interest me. I was in secondary school at the time (the very late 1970s) and was not at all oriented toward musical projects. I planned to graduate, and then become a chef. In the early 1980s, my interest in music picked up. I was still undecided about my career. I was content to pursue my 'serious' English studies while hanging out at jazz clubs at les Halles in Paris, where I sometimes joined jam sessions. Next, I put together my first band with professional musicians; I had hidden my age and lack of experience from them. France was just beginning to accept 'world music.' Musicians of every nationality were performing in Paris. It was a wonderful period. My father asked my brother Toups and me to accompany him for a few concerts. In particular, we toured Tunisia together at the time of the 1983 Carthage International Festival. Back then, my father was renowned across the French-speaking world. Everyone looked forward to hearing his humorous songs, like 'Agatha' and 'La condition masculine.' But, behind the scenes, he continued his research concerning electronic music, the sansa, pygmy polyphony, etc. One day he put a sansa in my hands, without saying a word. He was sending me a message: 'Let's see what you can do with it!' That's when I really discovered something. Exploring the instrument and playing, I transcended the 'imperfect' aspect of its sound and began to discover its fascinating potential. Playing the sansa, you enter a world that enraptures you in a very serene and mesmerizing way. I think its sounds evoke a rainbow, with rain falling while the sun shines. A very peaceful feeling. It allows you to make music that truly sounds like life. The sansa is also the instrument that my father and I shared the most because I am a pianist and he was a guitarist. I also share this eminently African instrument with my musician brother, Toups. Our father loved to tell us one of the legends of the sansa: how it even managed to dispel the boredom felt by... the Creator himself! This instrument gives life to the world, to beings and things. I did not participate in the production of the various records that my father devoted to the sansa. He did it himself, you might say, in his 'laboratory.' Yet today, I cannot imagine playing a concert without using a sansa. The piano remains present so that listeners don't become disoriented and wonder about the weird sounds invading their ears! However, I find the eccentric and disturbing side of sansa interesting. And the sansa always affects the audience: in reality, it excites them. The secrets of this instrument are surely its beneficial powers and... its magic!" --Patrick Bebey

Cameroonian musician Francis Bebey is truly one of a kind. He entered the music scene with his African compositions for classical guitar. He gave recitals while pursuing a career in journalism and then as an international civil servant. The same creative impulse also led him to write pop songs, and some of which (based on novels he had written) became big hits in Africa and in the French-speaking world. But few people know that in the ’70s, Francis Bebey delved into electronic music. The first electronic keyboards, organs and drum machines offered him new possibilities of totally controlling his compositions. He embraced the technique of “sound on sound” recording (recording several tracks, sequentially juxtaposed on the same tape). This new stage in his musical career included the production of several records (“Savannah Georgia,” “New Track”, “Haiti”), rarities both for their creative explorations as well as their manifestations on vinyl. This was a particularly rich period for him, as he tested the limitless possibilities of the medium, and made use of surprising and novel instruments. Incredible sounds – in the literal sense of the word – would soon appear on the planet Bebey…

Wganda Kenya was a group formed by Discos Fuentes under the idea of developing an African and Caribbean sound in order to appeal to the Costeño Colombian market and also inject a little international exoticism into the label. This 1976 album has become a collector’s favorite waiting to be reissued, and it’s not hard to understand why since it’s full of so many Afro-Funk, Congolese rumba and Caribbean-flavored dance floor burners. Special edition reissue containing two non-album bonus tracks from the same period that appeared on 45s and various artist compilations, as well as an insert with liner notes. Pressed on 180g vinyl. First time reissue.

In 2021, we started the Mdou Moctar mixtape series. These releases compiled field recordings, cell phone voice memos, interview clips, conversations captured in the tour van, and blown-out board recordings from shows all over the world. As a continuation of those mixtapes, we present the Niger EPs, which examine the roots of the Mdou Moctar band. Early Mdou recordings were contained on cassettes, though the humble tape was soon replaced by the quick and easy facility of cell phone technology. 

Long bus rides are common in West Africa. On one of these rides, you might be seated next to a stranger and ask ‘what are you listening to?’, then a song exchange would begin over Bluetooth. This is a very real way artists found their music distributed far from home. In that vein, the Niger EP series features solely recordings taped in Mdou Moctar’s home country of Niger. Volume 1 begins the series with a mix of recordings from 2017- 2020, documenting the band at weddings, picnics, rehearsals, and even impromptu house concerts. A must have for any Mdou Moctar fan!” 

- Mdou Moctar bassist Mikey Coltun

The first volume in a survey of a form of Brazilian country music known as música caipira ("hillbilly music") - a stripped-back forerunner to música sertaneja, the Brazilian equivalent to US country & western which in it's contemporary form has come to dominate the domestic music industry in recent decades. This collection covers some of the earliest recordings made by the pioneering folklorist Cornélio Pires at the end of the 1920s, through to records from the 30s, 40s & 50s and the beginning of the 60s. Somewhat rooted in Portuguese troubadour folk traditions, música caipira is typically performed by a duo singing in parallel thirds and sixths, drawing upon a Portuguese-Brazilian style known as moda de viola - with the viola being the viola caipira, a Brazilian-style ten-string guitar that is the core instrument of the music. Born out of the "outback"-style region in north-eastern Brazil, these songs tell stories of pain, love, loss & betrayal - often backed by homemade guitars using invented tunings. Away from the polished pop country & western-stylings of the sertaneja, these recordings could be viewed as the Brazilian equivalent to the roots music of the American dustbowl or Appalachia.

Carlos Aguirre's solo piano work released in 2006, featuring many of his classic and popular songs, is now available in a long-awaited analog vinyl edition in a completely limited edition.
The album contains 13 pieces that depict rich mental landscapes spreading from the keyboard with beautiful melodies and deep reverberations. This is an important work that is indispensable to the career of Carlos Aguirre, who is now entering his mature period as a musician.

The album includes three masterpieces under the name Carlos Aguirre Grupo, "Crema" (2000), "Rojo" (2004), and "Violator" (2008); "Orijânia" (2012) and "La Musica del Agua - Water Music" (2006) under his solo name; "Karma" (2005) under his trio name; and the five-member group Carlos Aguirre is reaching maturity as a musician, breaking new ground with each album, from "Ba Ciendo Tiempo" (2010) with his guitar quintet, to "La Música del Agua - Water Music" (2012), "Karma" (2005) as a trio, and even "Ba Ciendo Tiempo" (2010) with his guitar quintet. The album "Caminos" was released in 2006, and is a solo piano album that Carlos Aguirre has wanted to make since he was 17 years old when he started composing music.

The album contains many masterpieces that project the vibrancy of life, magnificent natural scenery, and childhood memories, opening with "Pampa" (1), which many people remember as the first song Carlos always played on his first Japan tour in 2011 (in other words, the first song he played in Japan), followed by the serene "Um The simple melody of "Um pueblo de paso" (2) evokes nostalgia, while "Romanza" (3) strikes the heart with its vital touch and romantic phrasing. After the middle part of the concert, which features Carlos' unique fusion of modern harmonies and folklore rhythms on the piano, the audience was treated to the simple and moving small piece "Mai" (9), "Zamba para no morir" (11), an Aguirre-style interpretation of a famous Argentine samba song (Zamba), and "Mai" (12), a piece that was performed to great acclaim during a concert tour in Japan. The overwhelming performance of "Milonga gris" (⑫), which received a huge ovation at a concert in Japan, is a masterpiece that has been covered by many artists. The album ends with "Canción de cuna costera" (⑬), a soothing lullaby like the shimmering sunset on the surface of the magnificent Paraná River, leaving an emotional aftertaste like the end roll of a movie.

The original may no longer be available. South African jazz pioneer and pianist Gideon Nxumalo's 1968 album "Gideon Plays" has been officially reissued. This is a miraculous reissue of one of the greatest antiques that was once reissued as a boot. This is a timeless masterpiece of Cape jazz with timeless appeal and even a hint of sex appeal!

Hassan Wargui is a self taught musician, composer, songwriter, multi-instrumentalist, and an expert in the songcraft and poetry of the Tachelhit speaking Amazigh tribes of the Anti-Atlas mountains in the south of Morocco.

He was born in 1985 in the rural community of Issafen, which lies between Taroudant and Tafraoute in the Anti-Atlas mountains of Southern Morocco. His music draws from the deep well of Amazigh, or Berber, cultures that have long been suppressed across North Africa after the region underwent a process of Arabization following the Arab invasions of the 7th Century.

Hassan grew up in an isolated mountain community in which art and music is embedded into daily life. This allowed him to develop an excellent musical sense, a deep understanding of the complex poly-rhythms that underpin Amazigh music, and time to become proficient on the banjo which, since the ascendency of the popular modern folk movement involving groups such as Nass El Ghiwane and Jil Jilala in the late '60s and early '70s, has been the preferred instrument of the region. Like many musicians from the region, Hassan built his first instruments himself, and it wasn't until he moved to Casablanca in his teens to find work which was scarce in his local community, that he was able to save for his first real banjo.

Since then Hassan has been active in the Amazigh musical community and has worked with a number of groups, notably Groupe Lbouchart, Imanaren and Etran Tiznit, as well as recording prolifically as a solo artist using Fruity Loops as a home studio. In 2009, Jace Clayton (DJ/Rupture) stumbled across a CD by Imanaren on a stall in Casablanca medina and this led to a fruitful series of collaborations in 2009 and 2011 (you can learn more about their work together here: www.dublab.com/archive/louder-than-the-noise-jace-clayton-hassan-wargui)

Tiddukla (which translates to Friendship) is one of Hassan's numerous group projects and he recorded the album with friends in 2015 and self released it through YouTube due to the lack of music infrastructure in Morocco. The Tiddukla album is raw and hypnotic and sees Hassan and his group channeling the deep and contemplative sounds of classic Amazigh groups such as Izenzaren, Archach, Izmaz, all of whom risked their freedom by daring to sing in Tachelhit at a time when the language was still forbidden, and when Amazigh people were fighting for their rights to be recognised.

Hive Mind are thrilled to be able to release Hassan's beautiful music, and to introduce the fascinating rhythms of the Anti-Atlas Mountains into the wider world. We're incredibly proud to be able to support this fiercely independent and hugely resourceful and tenacious artist who has been able to continue creating music for over a decade without any real support from Morocco's music industry and while holding down a variety of day jobs. We really hope you enjoy his music as much as we do.