MUSIC

Pow wow singer and Bon Iver collaborator Joe Rainey directs his astonishing voice thru industrial grit, widescreen orchestrals and chaotic DIY synth noise on "Niineta", his debut for Justin Vernon's 37d03d label. Completely singular music. Rainey was brought up in Minneapolis, with a heritage that links to the Red Lake Ojibwe - an indigenous tribe that has a sovereign state in northern Minnesota. And while he didn't grow up there, he long felt the pull of a culture that at various times has been blotted out by the USA. Rainey has been involved in pow wow singing since he was just five years old, and has performed in bands as well as building up an immense archive of field recordings. 'Niineta' is his debut album, but he's been performing for years - in 2016, he even brought Justin Vernon to tears during a festival show in Wisconsin. It was enough for Vernon to invite Rainey to contribute to his last album, and sign him to the 37d03d he runs with The National's Aaron and Bryce Dessner. The record is an example of how pow wow traditions can be synthesized into different forms without losing their musical core; Rainey's range and vocal style roots the album in tradition, but his production and willingness to experiment fires "Niineta" into the future. With help from Fog's Andrew Broder, Rainey has put together a distorted, abstract backdrop that happily ducks from jagged beatscapes into luscious orchestral cinematics without any unintentional jerkiness. The music is consistent with Rainey's pow wow tradition, but acknowledges decades of music that too often has sat distant. 'b.e. son' loops vocal phrases across each other over blown-out percussion and sweeping strings, and 'easy on the cide' foregrounds a beat that sounds rougher than gravel, Autotuning Rainey's lead vocal and contorting it evocatively. On 'no chants', a frazzled TR-808 kick booms beneath tape saturated pulses, creating a soundscape that's not a million miles from Kanye West's game-changing "Yeezus" - but this isn't homage, Rainey uses the distortion to hint at darker elements, a disturbance in his culture that's violent, deafening and charged with emotion. The album's lengthy finale 'phil's offering' is also its most impressive, building slowly over looped crackle that gives a rhythmic click to Rainey's unforgettable vocal performance - eventually the track disappears into an industrial blur as processed field recordings reveal Rainey's heritage. Trust us, this ain't like anything you've heard before.

In 2020, Sahel Sounds hosted a project called Music from Saharan WhatsApp. This series consisted of ephemeral digital EPs, documenting live performances by some of the most exciting acts in the Sahel playing music, including Nigerién techno, wedding rock, Woodabe guitar, WZN, traditional music, Mandingue music, and more. Responding to an open call from our network of artists, musicians recorded a handful of tracks on their cellphone and sent them over the popular mobile app WhatsApp. Each session was hosted for a month on Bandcamp and sold on a sliding scale, with all profits wired directly to the musicians. After a month, the EP would disappear, replaced by another one. Now, some of the label's favorite tracks from this series are collected for the first time outside of Bandcamp as the Music from Saharan WhatsApp compilation LP. This LP features tracks by established Sahel Sounds artists such as Etran de L'Aïr, Hama, Alkibar Jr, Amaria Hamadaler (of Les Filles de Illighadad), and artists new to the label like Bounaly and Andal Sukabe.

„Gnawa, bottom heavy trance music of North Africa. Repetitive bass lines, generated by the gimbri or sintir with metal clappers, hand drums and voice. Seven trances, seven colors, seven scents, Gnawa not only moves, it can remove.“ Bill Laswell, Hell's Kitchen, NYC, May 2022 Remastered vinyl reissue of this 1990 BILL LASWELL / RICHARD HOROWITZ production of local Gnawa musicians, recorded in the Medina of Marrakesh. According to Allmusic.com „a must for fans of both African and Middle Eastern music” and voted one of the „10 essential Gnawa albums” by Songlines. The Gnawa are an ethnic minorityin today’s Morocco, descendents of slaves from West Africa who were brought to Morocco in the 16th century and who (although they quickly converted to Islam) nevertheless brought with them remnants of their animistic practices. The Gnawa perform a complex ceremony (called lila or derdeba) that over the duration of several hours recreates the genesis of the universe by the evocation of the seven main manifestations of the divine, represented by seven colours. Those ceremonies, led by a master or „maleem“, are still taking place today privately while Gnawa music in general has clearly been modernizing and thus become more profane, but witnessing a performance is still an astonishing experience. With the exception of a handful of recordings by PAUL BOWLES and PHILIP SCHUYLER (more ethnographic documents in a field recordings style), Gnawa music was barely heard outside of Morocco before 1990 – one of the first westerners to come and record the music was BILL LASWELL, back then running his AXIOM label that portrayed a wide range of ethnic music and musicians like THE MASTER MUSICIANS OF JAJOUKA or MALEEM MAHMOUD GHANIA, to name just two. „Night Spirit Masters“, recorded in the Medina of Marrakech, delivers soulful tracks of lead and group singers in call/ response mode, fired by sentirs, drums, hand clapping, and qrakechs, while others are drum features or sentir/ vocal pieces. Over 30 years after its initial release, this essential Gnawa album is finally available again – remastered and on 180gr audiophile vinyl!

More than 30 years after the first release, the first ever LP reissue with 180g heavyweight / audiophile / remastering specifications.

Gustavo Yashimura-Arce comes from humble origins in the Ayacucho region of the Peruvian Andes. He started playing guitar in 1987 and 2 years later he travelled to Montevideo in Uruguay to study music at La Casa de la Guitarra. After spending some years playing classical guitar in Japan, Gustavo returned to Peru in 2004 and began his intense studies of the Andean guitar styles of the Ayacucho region. Later, in 2008 he found the perfect teacher – 80 year old veteran guitarist Don Alberto Juscamaita Gastelú, known locally as Rahtako. Through Don Alberto, Gustavo was able to learn songs and styles from across the Andes, though the main focus remained on the traditional styles of the Ayacucho region. The Ayacucho Province of Peru is mountainous and remote and mainly populated by indigenous people of Quechuan descent, with the main language remaining Quechua, or Runasimi ('the People's Language'). The Quechuan people of the Andes remained resistant to Spanish colonisation and fierce in their preservation of their culture but on this album you will hear one of those strange, hybrid artefacts that can arise when cultures meet. The Spanish guitar was taken by the Quechuan people of the Ayacucho region and employed as a new means to convey their traditional music. The melodies you hear are versions of the traditional Huayno melodies usually played on harps, Andean pipes, charango and mandolin. Gustavo is joined by Luis Sulca Galindo on second guitar and Greys Berrocal Huaya on vocals on 4 tracks on the album. We've been extremely happy to work with Henkel Bellido (Sounds of the Andes) to bring this beautiful music to light.

The Afro Modern Sounds of Soweto’s First Nightclub • Ten seminal tracks journeying through jazz, funk, fusion and disco, detailing the incredible story and sounds behind the Soweto nightclub during the height of apartheid • A uniquely South African take on the trans-Atlantic sounds of Philadelphia, Detroit and New York City • Presented in a gatefold double vinyl edition with printed inner sleeves, cover artwork by Zulu Bidi (of Batsumi fame), unseen photographs, and liner notes by Kwanele Sosibo featuring interviews with key musicians, players and a former president of South Africa • Audio mastered and cut for vinyl by Frank Merritt at The Carvery with heavyweight 180g vinyl pressed at Pallas in Germany A night-time haunt in the backstreets of Soweto run by a well-known bootlegger should have been a prime zone for nefarious underworld activities. Instead, it nurtured an underground of a different kind. Soon after its opening in 1973, Club Pelican became a spot where musicians steeped in the tradition of South African jazz began to cook up experimental sounds inspired by communion, competition and the movements in funk and soul blowing in from the West. Located in an industrial park on the western edge of Orlando East, Soweto, Club Pelican was off the beaten track, among a matrix of railway and industrial infrastructure. In a different time and place, this would have been a prototypical nightclub location, except there was no local precedent to follow. This was Soweto’s first night club. In the intervening years, this location has served to heighten the now-defunct spot’s legendary status as a singular venue, one that ruled the night in the Seventies. Initially called Lucky’s and established in 1973, the Pelican’s impact on the Soweto cultural landscape was immediate. Lorded over by a charismatic figure known as Lucky Michaels, the club became the jewel in a nondescript collection of family businesses. It boasted a diverse pool of talent in its succession of house bands and an A-list of ghetto-fabulous singers as its cabaret stars. Its VIP section was a veritable who’s who of Soweto society and its stage, hosting a mix of the day’s pop culture infused with the creativity and individual histories of the musicians, the Pelican filled a live music vacuum. One Night in Pelican captures the halcyon seventies period with a single nightclub embodying an indomitable spirit of its troubadour players. While schooled and rooted in “standards” and local forms, the music could take any direction, at a moment’s notice. This compilation features all the key groups and players of the time: Abacothozi, Almon Memela’s Soweto, The Black Pages, Dick Khoza and the Afro Pedlars, The Drive, Ensemble of Rhythm and Art , The Headquarters, Makhona Zonke Band, the Shyannes and Spirits Rejoice. Over ten years in the making, this is the first compilation from South African vinyl re-issue specialists Matsuli Music

Group Theory: Black Music is a stunning new statement from South African drummer and composer Tumi Mogorosi. Standing in the lineage of South African greats such as Louis Moholo-Moholo, Makaya Ntshoko and Ayanda Sikade, Mogorosi is one of the foremost drummers working anywhere in the world, with a flexible, powerful style that brings a distinctive South African inflection to the polyrhythmic tradition of Elvin Jones, Max Roach and Art Blakey. Since his international debut on Jazzman Records in 2014 with Project ELO, Mogorosi has been in the vanguard of the South African creative music scene’s burgeoning outernational dimension, taking the drummer’s chair in both Shabaka Hutchings’ Shabaka and The Ancestors formation and with avant-garde noiseniks The Wretched. As Mogorosi’s first project as leader since 2014, Group Theory: Black Music marks a return to the drummer’s musical roots. The sound is anchored in the transnational tradition of Great Black Music, with the core of the group comprising a quintet of newcomers Tumi Pheko (trumpet) and Dalisu Ndlazi (bass) alongside the experienced guitarist Reza Khota, with Mogorosi himself and altoist Mthunzi Mvubu, another Ancestors member, representing the current generation of South Africa’s creative music torchbearers. Motivated by Mogorosi’s driving dynamism, the group create deep-hued modal grooves that burn with a contemporary urgency, while established pianist Andile Yenana brings an elder voice to three of the tracks. Featured vocalists Gabi Motuba (Project ELO, The Wretched) and Siyabonga Mthembu (The Brother Moves On) take differing approaches to the spiritual standard ‘Sometimes I Feel Like a Motherless Child’, while poet Lesego Rampolokeng pours out lyrical fire on ‘Where Are The Keys?’, creating a bridge back to the Black Consciousness movement and figures such as Lefifi Tladi and Wally Mongane Serote. But where Group Theory: Black Music moves an established format dramatically forward is in the addition of a ten-person choir. Conducted by Themba Maseko, their massed voices soar powerfully above every track as a collective instrument of human breath and body, and enter the album into the small but significant number of radical recordings to have used the voice in this way, such as Max Roach’s "It’s Time", Andrew Hill’s "Lift Every Voice", Billy Harper’s "Capra Black", and Donald Byrd’s "I’m Trying To Get Home". At the same time, the presence of this wall of voices brings an inextricable connection to the venerable tradition of South African choral music, and to the importance that the Black choir has had for South Africa’s religious, political and social cultures, including the culture of South African creative music itself. From the Manhattan Brothers and the choral compositions of Todd Matshikiza to figures such as Johnny Dyani and Victor Ndlazilwane, the collective power of voice has been one of the cornerstones of improvised creative music in the country. ‘I started out in a choir’, says Tumi, as he reflects on the significance of Black voices in concert. ‘There’s this idea of mass, of a group of people gathering, which has a political implication. And the operatic voice has both a presence, and a capacity to scream, a capacity for affect. The instrumental group can sustain the intensity of that affect, and the chorus can go beyond improvisation, toward communal melodies that everyone can be a part of.’ This potential for communality in the music swings close to Group Theory’s conceptual centres of gravity. The title refers to the mathematical theory of the same name, the essentials of which concern the axioms that make a simple set of items into a true mathematical group – associativity, closure and an identity element. These mathematical ideas offered Mogorosi a metaphorical platform for thinking about the way that individual players in a musical unit are also bound together at the moment of creation, in a unity that begins to challenge the individual and complicates conventional ideas of leadership and hierarchy. In bringing experienced musicians such as Yenana and Khota into the orbit of younger players, Mogorosi also wants to re-orientate the idea of teacher-student relations toward a more open vision of intergenerational knowledge sharing. ‘We are looking for questions, not answers’, he says. Mogorosi’s overarching vision on Group Theory: Black Music is encapsulated by the touchstone quotation from Amiri Baraka – ‘New Black Music is this: Find the self, then kill it.’ For Mogorosi, these words speak to an essential feature and function of Black creative and improvised art – the search for the point where individual boundaries collapse into the universal ongoing flow of the music, at the moment of group creation. This flow is not local, it is transglobal, and it joins the music of the diaspora with Africa, allowing connections and relations to range across historic and contemporary spaces of struggle, self-determination and transformation. Such effects are also transtemporal, dropping deep down into the wells of history to bring forth sounds from the present and future, and allowing the music to burrow back into the past. As Baraka’s words imply, the individual cannot escape this search unchanged, and the creative musician does not desire to: in the time of its creation, New Black Music intends to flow into and through the performers from sources beyond them. The writer of a song is never the only author; the soloist always speaks for others; the leaders are never one but a host of many. Previous times and places, previous performances and compositions, previous souls and struggles are always made manifest in the music; the search for the inner self is also a quest to dissolve the individual into the living soundways of those who came before and those who will come after. ‘The album is under my name,’ says Tumi, ‘but the ideas aim at a decentring of the individual composer or author, and a a decentring of the idea of the “leader” – it tries to encapsulate the idea of a group effect, to go beyond the point of origin, and it refuses geo-specific narratives.’ South African creative and improvised music, with its nomadic history of journeys between the US, Europe and South African, has always been exemplary of these ongoing processes, and it is fitting that Group Theory: Black Music should itself be the result of an international collaboration. Starting from a shared vision and understanding of the parallels between the music being made in their respective countries, South African label Mushroom Hour Half Hour and London based label New Soil were able to pool their resources to support Tumi’s large-scale creative vision for this project and enable it to find the global audience it seeks and deserves.

Vampisoul present a first time reissue of Los Kintos' self-titled album, originally released in 1970. In the late sixties, a generation of young Peruvian musicians, who were fans of tropical sounds, chose Cuban rhythms over the onslaught of boogaloo and Colombian cumbia. This musical movement attracted a legion of young followers, mostly from popular districts of Lima. In 1969, percussionist Domingo Guzmán Villanueva was commissioned by the MAG record label to get together a group to revive Cuban musical tradition. To lead the project he recruited, Francisco "Pancho" Acosta, founder and guitarist of the Compay Quinto. The new group was baptized Los Kintos, in a nod to their desire to carry on playing in the Compay Quinto style. The link between the two groups appears on this first album, as the group's name is written in two different ways: Los Kintos, on the front cover; and Los Quintos, on the back. Recordings began in 1969 and included the stunning "Descarga Kinto", Richie Ray and Bobby Cruz's original "Pancho Cristal" -- renamed here "Pancho Guzmán" -- and Cuban classics from the repertoire of the historic Trio Matamoros like "Lágrimas Negras" or "Mentiras", all with lead vocals by Kiko Fuentes. The success of their concerts would take them on tours across the country, always recognized as outstanding figures of Cuban music in Peru. This reissue brings back an album that marked a milestone in the history of Peruvian tropical music and revives the fame of the group's legendary live performances.

1965 samba jazz gem recorded by Humberto Clayber, Hermeto Pascoal and Airto Moreira in the early days of their careers. Includes the killer ‘João Sem Braço’ featuring Hermeto’s howling flute and Airto’s overwhelming percussion work. This is the only album ever released by this Brazilian all-star group and has remained unavailable for decades. First time vinyl reissue. LISTEN: www.youtube.com/watch?v=TEQuvkOzGPg ESCUCHA: www.youtube.com/watch?v=TEQuvkOzGPg Auténtica joya de samba jazz grabada en 1965 por Airto Moreira, Humberto Clayber y Hermeto Pascoal, al comienzo de sus carreras. Incluye el demoledor ‘João Sem Braço’ con la flauta aullante de Hermeto y el abrumador trabajo percusivo de Airto. “Em Som Maior” es el único álbum grabado por este grupo all-star de músicos brasileños y ha sido prácticamente inencontrable durante décadas. Nos complace presentar ahora su primera reedición en vinilo.

“Our journals and recording equipment were ultimately confiscated and stolen by the MNLF rebels. We escaped with a single cassette, the clothes on our back, and our lives.”―David Blair Stiffler In 1988, David Blair Stiffler risked life and limb to document under-recorded cultural groups living lives of extreme isolation in the mountainous Philippine regions of Nueva Ecija, Aurora, and Luzon. These are the fruits of that expedition. In the grand tradition of ethnographic recordings that made up the majority of Folkways' vast and significant catalog comes Music from the Mountain Provinces. By the mid-1980s, David Blair Stiffler was already a most-decorated recordist, with eight Folkways LPs under his belt. These are among the most obscure documents in the entire Folkways catalog. Although the works of Jose Maceda and Nicole Revel heavily documented much of the Philippines' countryside inhabitants with a thorough and sober effort protracted over the decades, Stiffler brought his own panache into the equation, capturing gorgeous and revelatory moments from some of the archipelago's least visited regions. Even without the harrowing tale of himself and his crew being taken hostage, contained within is a rare aural experience. These masters, originally intended for release on Folkways, were shelved when Stiffler returned home to news of Folkways founder Moses Asch’s death.

Absolutely deadly showcase of Wolof drumming patterns invented by legendary Senegalese griot, Doudou Nidiaye Rose - a 100% must-check for fans of West African percussion and Mark Ernestus’ Ndagga Rhythm Force! Top shelf Honest Jon’s tackle, this; 21 swingeingly tight performances by an extended griot family, of the eponymous dynamo’s intricately expressive, meter bending tekkerz. Spanning the decades-old theme tune of Senegalese TV national news, ‘Hibar Yi’ (‘Passing on Information’), thru to the signature rhythm of Senegal’s first ever all-female percussion group, Les Rosettes, it’s a uniquely engaging dedication to the legacy of Doudou Nidiaye Rose, the dynamic griot drummer who developed a system of some 500 original drumming patterns which endure to this day. Performed in the mystical settings of Lac Rose - named for its pink waters (a result of algae blooms and high salinity) - the ‘Twenty-One Sabar Rhythms’ invite us to marvel and, more importantly, dance, to a range of Doudou’s original compositions, as well as important traditional rhythms known to every Sabar player. Beautifully recorded, sans overdubs, with the tuned drums fiercely upfront, while subtly incorporating atmospheric sounds of Lac Rose, the set ideally speaks to the inimitable richness of West African drum communications, and their application in everything from courtship rituals (‘Farwu Jar’) to harvest celebrations (‘Gumbé’), often with a breathtaking sense of joy and energy that simply has to be experienced to be understood. Fair to say that our relationship with this music stems form Mark Ernestus’ endeavours showcasing Ndagga Rhytym Force to the Western world (their show at Mcr’s Band on the Wall still gives us the shivers) and we suspect that if you, too, witnessed one, you’ve already clicked the buy button. But if not, and you’ve got an ounce of bounce in dem bones, The Doudou Ndiaye Rose Family’s thrilling throwdown will utterly light up your life, and make you dance 100% better. Ayayayayaya this is IT! In process of stocking.* Magnificent Wolof drum music, performed by an extended griot family over seven consecutive days, in the mystical setting of Lac Rose, outside Dakar. Doudou Ndiaye Rose — who died in 2015 — is a key drummer in the musical history of the world. He developed a system of five hundred original drumming patterns, ancient and new. Amongst the modern rhythms here is Bench Mi — 'under the Baobab tree,' a spot where where problems get solved. Also Hibar Yi — 'passing on information' — the theme-tune of Senegalese TV national news for decades — and Les Rosettes, the signature rhythm of Senegal's first ever all-female percussion group, convened by Doudou, and named after his grandmother. These original compositions sit alongside important traditional rhythms, familiar to every Sabar player, such as Farwu Jar (a courtship game sometimes resulting in a wedding), Ceebu Jin (also the name of the national dish of fish and rice), and Gumbé, often played after a successful harvest. Recorded in joyful single takes, with no overdubs, mastered by Rashad Becker, the music is deep and thrilling, polyrhythmic to the bone, with a complex, pointillistic intensity at times evoking Jeff Mills in full flight.

Born out of an underground Buenos Aires party and first launched in 2008, ZZK Records has spent more than a decade at the forefront of Latin American music, carving out space for artists putting a futuristic (and often electronic) spin on classic rhythms and folklore traditions. Along the way, the label spread across the globe and helped launch a few stars—Nicola Cruz, Chancha Vía Circuito, La Yegros and Son Rompe Pera among them—but ZZK’s search for new artists, sounds and perspectives is never complete. ZZK Sound Vol. 4 brings together a fresh crop of talent from across Latin America, along with a pair of choice selections from veteran acts Maga Bo (Brazil) and Tremor (Argentina). Compiled by ZZK co-founder DJ Nim—the label’s original A&R (and Chancha Vía Circuito’s older brother), he’d actually taken a five-year hiatus from the project prior to 2020—the compilation’s origins can be traced back to the early days of the pandemic. As the world went into lockdown, he put out a call for submissions, and within three months, he’d received more than 1000 tracks. Nim literally listened to them all, whittling the pile down to his 11 favorites, and after hearing his selections, Grant C. Dull—another ZZK co-founder, who runs the label’s day-to-day operations—couldn’t believe his ears. Nim had done it again. There were no notes, and no changes to the tracklist. ZZK Sound Vol. 4 was quickly put into production. While previous ZZK Sound compilations were primarily focused on the club, Vol. 4 follows a deeper, more introspective path. It’s not an ambient record—no ZZK release would be complete without drums—but the hypnotic rhythms here are far more concerned with the collective unconscious than the dancefloor. Opening with spellbinding tracks from Pawkarmayta and QOQEQA—both hailing from Perú—the compilation immediately exudes a sort of ritual magic, calling upon both African and indigenous musical traditions while tapping into modern electronic music and a uniquely Latin sense of mysticism. Sebuky, a native Ecuadorian currently stationed in Barcelona, adds a bit more low-end heft to the proceedings, and that percussive weight continues through the similarly transportive contributions of Mangle (Colombia), Cruzloma (Ecuador) and Selvagia (Perú/Argentina via México). Elsewhere, Yoyoyo transforms the cueca music of his native Chile, Akilin enlists American rapper Bomani Armah to help him explore Afro-Venezuelan traditions and Maga Bo’s “Cadê Zé”—the first Brazilian track to ever appear on a ZZK release—is a bass-loaded (albeit undeniably spiritual) banger. Galo Vermelho (Argentina) delivers a polyrhythmic lesson in digital folklore, following in the footsteps of Buenos Aires outfit Tremor—one of the first acts ever signed to ZZK—who close out the compilation with a rousing bit of almost Lynchian revelry. At this point, few music fans need to be sold on the appeal of Latin music, but ZZK, which has been operating in this sphere since long before the genre became the “next big thing,” is dedicated to the idea that the potency of these sounds extends well beyond the pop charts. Hopping between continents and recontextualizing rhythmic lineages that date back centuries, ZZK Sound Vol. 4 is both an arresting snapshot of Latin America’s electronic avant garde and a thrilling preview of its next wave.

Have you ever heard of a record called "Chorus Big Demonstration with Japanese Songs"? The "Tokyo Academy Mixed Chorus" covered Kumamoto's folk song "Tawarasaka. The arrangement is a thrilling jazz-funk style with Toshio Fukui (former Tokyo Cuban Boys pianist/arranger), and it is also a remarkable work. This time, ZKA FOR GRUNTERZ has mastered the original recording in the presence of MACKA-CHIN and released it as a remastered version in 2022, respecting the original source material and emphasizing the bass line, which can be said to be the axis of modern music. There is no doubt that this is a sound source that deserves attention as a new interpretation of the dance music scene after a lapse of about 50 years.

The “Polyphonic singing of the Aka Pygmies of Central Africa” was officially added to the UNESCO List of Intangible Cultural Heritage of Humanity in 2008, but four decades earlier the musicologist Simha Arom had already discovered the music of the Mbenga (Aka/Benzele), Baka and Mbuti (Efé) populations. He described their collective contrapuntal improvisations as being characterised by a level of polyphonic complexity that European music would only reach in the 14th century.

Starting from the 60s, when the records of the UNESCO Collection curated by Arom were released, Central African music has been internationally discovered, studied and used as a source of inspiration by composers such as Christian Wolff, György Ligeti, Steve Reich, Jon Hassell, and Herbie Hancock (with the famous opening track of the album Head Hunters), amongst others.

During its 2014 edition AngelicA hosted a concert by Ndima (a word meaning forest in the Aka language) a group of artists (singers, dancers and musicians) part of the Aka Pygmies tribe.
The concert was a huge success (it had to be replicated on the same night, due to high demand from the public) and like all concerts that are part of the festival it was recorded.
However, for this double album of i dischi di angelica, we decided to use the field recordings that Roberto Monari, sound technician and long-time collaborator of the festival, had carried out a few months earlier while being hosted for several days by two Pygmy tribes Mbenzelé and Aka, and living with them, in the far North of the Democratic Republic of Congo, in the North-eastern (Mbenzelé) and North-western rainforests (Aka) of Ouésso in the Shanga region respectively, near the border with the Central African Republic and Cameroon.

The complex musical technique of these populations is learnt orally since early childhood, and it is completely different from that of the surrounding populations: voices (including a peculiar use of yodelling, with an alternation of head and chest voice that creates an individual identity) and hand clapping are enough to create sophisticated polyphonies and counterpoints; occasionally simple string, wind or percussive instruments are used, or quite simply the water in the ponds which is skilfully played with the hands, traditionally by women and children.

The music of the Pygmies permeates every aspect of everyday life: music dedicated to forest spirits, rituals for hunting or to facilitate a rich harvest, nursery rhymes or lullabies for children, songs of grief or entertainment, or relating to divination or sexuality… singing takes place all day, and the rhythm of the stories and the voices is forged and developed – as proved by the original and continuous sequences on these records, which are the fruit of spontaneous events that took place during Monari’s stay with the tribes – in a sound context as rich and diversified as that of the sounds of the equatorial forest in which they live – an environment, and a culture, whose survival is nowadays increasingly endangered.

Produced by Lee Perry, this release is in essence the Soul Rebels album first issued in 1970, omitting the instrumental track My Sympathy but adding two singles Mr. Brown and Duppy Conqueror.

The popular work is repressed! Coco María, a Mexican DJ / musician based in Amsterdam, the Netherlands, who also hosts the program at the online radio station operated by Gilles Peterson, the "music preacher", has been cued for . Introducing "Club Coco", a compo board with a unique perspective. Summery outer national Latin & Afro Roots Music Nuggets packed with the essence of the community that gathers in your own broadcast frame! Nico Mauskovic brings together creative acts such as Meridian Brothers, Graham Mushnik and Romperayo that harmonize both pride in Latin American and Afro culture with an interest in cosmopolitanism in the big European cities. Introduction! A masterpiece that Bongo Joe presents “Club Coco”, a summery outernational Latin and afro rooted music compilation curated by Coco María. An attempt to give back something to music lovers around the world and print on an object a piece of the essence of the community that has been gathering around her weekly radio show at Worldwide FM. In many ways, the tracks of the album showcase how these artists use music to reconcile both their pride in Latin American and Afro culture as well as their interest in being part of the cosmopolitanism of big European cities. Thus, each track adds a particular detail into building a perfect soundtrack for a community that is always travelling back and forwards between both regions, always looking for songs that explore the furthest frontiers of tropical music while staying true to the roots of their genres. This LP gathers some of the inescapable artists that have been part of Coco María’s shows. The list includes Nico Mauskovic, La Perla, Meridian Brothers y Grupo Renacimiento, Graham Mushnik, La Redada, Alex Figueira, Frente Cumbiero, Les Pythons de la Fournaise, Romperayo, Malphino, Max Weissenfeldt and even Coco María herself.

The Music of the Lamista Kechwas: Recordings of Native Communities of Lamas The Music of the Lamista Kechwas: Recordings of Native Communities of Lamas compiles various recordings made by Los Abuelos del Wayku, a traditional group made up of the oldest musicians from the native communities of Lamas: Medardo Cachique, Reynaldo Amasifuén, Misael Amasifuén, Daniel Sangama, Remigio Sangama and Pedro Cachique. The selection and recording process has been carried out by the Tarapoto musician and researcher Percy Alexander Flores Navarro. These performances seek to recreate the most indigenous musical performance styles of the various musical genres practiced throughout the Lamista Kechwa nation since colonial times, as well as the foreign and national musical trends incorporated by these communities during the first half of the 20th century. Thus, this album aims to be a chronicle of the historical processes that took place in the region, as well as a guide to the cultural diversity of the Peruvian Amazon. Some of the musical genres present in these recordings are: the Christmas Carol brought by the Jesuit missionaries during the 16th century; the Amazonian pandilla and the various musical forms that comprise it since colonial times; the marinera, adapted to the Andean-Amazonian ensemble at the beginning of the 20th century; rock and roll, which was reinterpreted as the Lamista twist in the middle of the last century, and many other musical genres that constitute the repertoire of traditional and popular music of the native communities of Lamas. After the success of the anthology The Fabulous Sound of Andrés Vargas Pinedo, and the launch of the anthology Around the Húmisha: The music of the traditional Amazonian groups of Peru, Buh Records presents this new volume, dedicated to the music of the native communities of Lamas, and this time with the launch of a collection and platform called Central Amazónica, which will be dedicated exclusively to the rescue of various musical expressions of the Peruvian Amazon. This album is released on vinyl LP format, with extensive information and visual documentation. Compilation and notes by Percy Alexander Flores Navarro. Art by René Sánchez. This album is possible thanks to the Proyecto Especial Bicentenario fund

A collection of stunning Persian-tuned piano pieces cut from Iranian national radio broadcasts made for the Golha programmes between 1956 & 1965...

Morteza Mahjubi (1900-1965) was a Iranian pianist & composer who developed a unique tuning system for the piano which enabled the instrument to be played in all the different modes and dastgahs of traditional Persian art music. Known as Piano-ye Sonnati, this technique allowed Mahjubi to express the unique ornamental and monophonic nature of Persian classical music on this western instrument - mimicking the tar, setar & santur and extracting sounds from the piano which are still unprecedented to this day.

An active performer and composer from a young age, Mahjubi made his most notable mark as key contributor and soloist for the Golha (Flowers of Persian Song and Poetry) radio programmes. These seminal broadcasts platformed an encyclopaedic wealth of traditional Persian classical music and poetry on Iranian national radio between 1956 until the revolution in 1979.

Presented here is a collection of Morteza Mahjubi's stunningly virtuosic improvised pieces broadcast on Golha between the programme's inception until Mahjubi's death in 1965 - mostly solo, though at times peppered with tombak, violin & some segments of poetry.

The vast collection of Golha radio programmes was put together thanks to the incredible work of Jane Lewisohn & the Golha Project as part of the British Library's Endangered Archives programme, comprising 1,578 radio programs consisting of approximately 847 hours of broadcasts. 

Limited colored vinyl.This 1966 LP by Astatke (billed to Mulatu Astatke & His Ethiopian Quintet) isn't shaded by nearly as much African/Ethiopian influence as his later work, which was recorded between the late '60s and mid-'70s. As the title might lead you to believe, it is indeed more in the Latin soul-jazz bag than the later material, sometimes leaning toward the R&B-informed boogaloo sound of the mid-'60s. On his own compositions and arrangements (which comprise about half the LP), sometimes more exotic and African colors bubble closer to the surface, as on the eerie vibe parts he lays on 'Mascaram Setaba.'" -- Richie Unterberger, All Music Guide.

Matsuli Music has been digging up lost South African Afro-jazz masterpieces by Hugh Masekela, Johnny Dyani and others. In recent years, contemporary jazz from South Africa has been gaining popularity, following in the footsteps of London and France. This is the latest release from Kyle Shepherd, an award-winning jazz pianist/composer from South Africa who has also worked on film and television projects. Recorded at a time when the world is facing death and disease from a pandemic. This album is dedicated to those who are facing darkness and despair. The album consists of re-edited versions of his previous fave songs and improvisations, and includes two full-length songs of over 20 minutes. This solo piano work is filled with lively pianism, sweet and light lyricism that can be found in lament songs and ukiyoe.

Bheki Mseleku, who played on Hugh Masekela's masterpiece "Waiting For The Rain," is also featured on this album. South Africa's answer to Chick Corea's Return to Forever and Miles Davis' On the Corner. This is the first analogue reissue of the first album released in 1977 by the legendary Spirits Rejoice collective. A legendary ensemble of South Africa's most talented players, this is a timeless masterpiece that has had a profound impact on the evolution of jazz in South Africa! Gorgeous photos and liner notes by Francis Gooding are posted on the inner sleeve.

The ‘3000 Volts of Holt’ album was the third in a series of records that launched John Holt into the UK charts in the 1970’s. To say that every home had a copy of a 1000 Volts and many 2000 Volts of Holt might be an overstatement but it certainly felt that way, as all good radio stations and parties seemed to have these tracks on permanent rotation.’3000 Volts of Holt’ was the more roots sounding of the three albums but still carried that sweetened string sound that set these recordings together.

South Africa is in fact the only country in the whole African continent that has developed a strong jazz tradition. Initially influenced by the great American stylists, (Ellington, Gillespie...) South Africa gradually developed its own soulful style based on a distinctive taste for melody and a deep sense of groove. Masterfully selected from the so-called "Golden Age" of the genre, (late '50s/ early '60s), this compilation represents the best introduction to the work of a large and varied body of musicians and composers who inevitably developed their music as part of the historical Anti-Apartheid struggle, and as means of self-expression in the dark times of exile. Kippie Moeketsi, Hugh Masekela (in The Jazz Epistles), Dollar Brand, Chris McGregor, Dudu Pukwana (in Chris McGregor & The Castle Lager Big Band), Mongesi Feza (in Chris McGregor & The Castle Lager Big Band), Barney Rabachan, Nick Moyake (in Chris McGregor & The Castle Lager Big Band), and of course the queen Miriam Makeba are just some of the main voices represented here. A bunch of true warriors. Also features John Mehegan, Dollar Brand Trio, and Gideon Nxumalo.

Rudra is Shiva, the Absolute Truth. It is truly music for meditation. Heir to one of the most important musical lineages in the North Indian classical=Hindustani musical tradition, the great man who contributed to the revival of Rudra Veena as a solo concert instrument, more widely known by its release than the Ideologic Organ sponsored by Stephen O'Malley His latest studio recording, made on January 6, 2020 at Studio Swarkul in Mumbai, India, is the latest in a long line of works by Mohi Bahauddin Dagar, the son of Ustad Zia Mohiuddin Dagar, who has unearthed much of the Italian avant-garde music of recent years. Recorded, mixed, and mastered by Maurice Mogard.

Ajdin Asllan was born in Leskovik near the present-day southern border of Albania on March 12, 1895. At the age of 30, on July 12, 1925, he married a girl named Emverije, who was one month shy of her 16th birthday, in her native town Korçë, about 80 miles north. He arrived in New York by himself less than a year later on September 20, 1926, and when he filed his Declaration of Intent to become an American citizen in 1928 as a resident of Detroit, he gave his occupation as "musician." Emverije joined him in New York City on July 27, 1931. Asllan appears to have made his first recordings in November 1931 as a clarinetist on four songs issued as 12” discs by Columbia sung in Albanian by K. Duro N. Gerati. In January 1932 he recorded again, this time singing and playing oud on three Columbia 12”s along with several Albanian singers and the violinist Nicola Doneff (born March 21, 1891 Dichin, Bulgaria; died July 19, 1961 New York). In 30s Asllan launched an independent label called Mi-Re (roughly “With New” in Albanian) Rekord primarily to release his own recordings, but it stalled out after about 6 releases. In October 1941 he accompanied a Greek singer and songwriter named G.K. Xenopoulos as an oudist along with the beloved Greek clarinetist Kostas Gadinis and accordionist John Gianaros for the Orthophonic subsidiary of Victor Records run by Tetos Demetriades. The trio of Gadinis, Asllan, and Gianaros cut another four sides for Orthophonic May 1, 1942. Shortly thereafter, Asllan relaunched his label as Me Re with the help of Doneff and then quickly renamed it, more generically, Balkan. Gianaros came in as a business partner, and Balkan released scores of records, some of them seemingly selling thousands of copies in the mid-40s, but Gianaros split angrily with Asllan after just a few years over money problems. By 1947, Doneff had trademarked the Kaliphon label, which drew from much of the same roster of New York musicians of the Greek- and Turkish-speaking performers as Balkan and apparently collaborated in distribution, marketing, and manufacturing into the 1950s, but some business distinction had been drawn. A third label, Metropolitan, was launched and became at catchall for further Greek, Turkish, Armenian, and Ladino material by New York players, but it's not clear who was in charge or how things were divided up. Maybe Metropolitan was started by Asllan as a separate business to dodge the taxman or old creditors? We don’t know. All three labels shared a standard black-on-red color scheme that, it would seem reasonable to guess, was based on the Albanian flag and Asslan’s original, core purpose as an artist and impresario. Adjin and Emverije lived during the 1930s into the 50s first at 143 Norfolk St. and then at 42 Rivington St. (where Asllan opened a record shop), in Manhattan's Lower East Side, where Eastern European Jewish immigrants surrounded the small Albanian community and Turkish-speaking Sephardic Jews, and abutting Little Italy and a strip of Greek coffee houses on Mulberry Street. He worked within a network of primarily Turkish- and Greek-speaking performers in New York and released recordings prolifically made both locally and overseas through the 40s and 50s. He corresponded with his brother Selim (who sings on track 1, side A, later worked on the radio in Tirana and co-founded the National Ensemble of Folk Songs and Dances) back home, who was able to secure masters of Albanian performers recorded in Istanbul and Athens along with performances by Turkish- and Greek-speaking stars including Rosa Eskenazi and Udi Hrant (both of whom subsequently made extended visits to the U.S.) Greeks and Armenians had, even at the low ebb of immigration during the 1940s-50s, substantial immigrant populations in New York and around the country - Boston, Chicago, Cleveland, and many other cities. Those markets kept the Balkan label afloat for nearly 20 years. But Asllan also issued about 40 discs for the Albanian-language market ca. 1945-50 (at which point he retained a 500-series numbering scheme for them, picking up where he’d left off with his Me Ri label a decade earlier), including both folk music of southern Albania and choral music, much of the latter anti-Fascist Communist songs. In addition, three discs were issued as part of Balkan’s Greek series of uncredited musicians from Pogoni and Konitsa, towns about 30 miles south as the crow flies from where Asllan was born. The total Albanian-speaking population in the U.S. at the time was less than 10,000, and many couldn’t afford record players. But despite the small market for Albanian-language songs, he made sure to release discs for his countrymen. It was a time of immense political and social turbulence in both Albania and Greece, and the sense of duty to music is palpable in his work. Balkan’s business model was haphazard. Its numbering system, if one can call it that, indicates a tendency to start a series, then add to it - or not - sporadically, driven largely the question, “can we sell 500 of these? (And if so, can we sell 1000?)” The last Balkan 78s were issued around 1959; a few LP releases appeared around 1960, more than 20 years after Asllan released his first discs. We know he visited his native home and family in 1951, 25 years after having become American. He died in New York in October 1976. He had no children, save the records. ========= We have so far been able to trace a biographical narrative of only one of the other immigrant performer among those who play on this collection, Chaban Arif, who apparently sings on track 9. He was born May 22, 1899 in Berat, Albania, attended school through the second grade, and arrived alone at Ellis Island on November 2, 1920 at the age of 19 under the name Aril Shaban. His intention upon arrival was to meet up with a cousin, Mahomet Hajrules (who, in turn, had arrived only six months earlier under the name Mehemet Airula) in Southbridge, Massachusetts. However, there was a family of four from Shaban’s hometown on the same steamship who were headed to Pittsburgh, Pennsylvania (via a stop first at the south Philadelphia home of a relative), so Shaban wound up in Pittsburgh. He filed his first papers to become a U.S. citizen in Canton, Ohio in 1925, but he had returned to Albania in June of 1928, where he married an 18 year old woman named Nadire, and by 1931 had returned to Allegheny County, Pennsylvania, where he was working at the Duquesne, Pennsylvania Carnegie steel mill. (When his cousin Mehmet Hajrulla filed his Declaration of Intent to naturalize as a U.S. citizen in 1937, he was a widower living on Braddock Ave. in Pittsburgh and working as a painter.) The 1940 census found Shaban Arif relocated to 55 Clinton St. on the Lower East Side of Manhattan, about seven blocks from Adjin Asllan’s place on Rivington. Arif told the census enumerator that he worked 60 hours a week, 52 weeks a year for $916 a year (about $17,000 a year in today’s money) at the counter of of a restaurant. The man he listed on his WWII draft registration card as his closest contact was named Kardi Braim, who gave his country of origin either as Albania and Macedonia on different documents, had himself worked for a brick manufacturer in Erie County, Pennsylvania in addition to a string of other laboring jobs and worked at the time at Stewart’s Restaurant. It would seem reasonable to guess that both Shaban Arif and Kardi Braim were in Adjin Asllan’s limited social circle of Albanians in the neighborhood in the early 1940s when he recorded on this song. The $1 that the disc cost could have represented three and a half hours of labor at the restaurant. We know nothing else of Shaban Arif’s life except that he died in New York City in September, 1971. (Kardi Braim died in 1978.)