MUSIC

Numero's Hottest Sounds Around trio gathers castaway late-'70s grooves from across the Greater Antilles. Stan Chaman's Trinidadian Semp concern delivered Wilfred Luckie's wobbly "My Thing" and the Hamilton Brothers' calypso-disco smash "Music Makes The World Go 'Round" in 1978. Across the sea, Frank Penn's G.B.I studio tracked Stephen Colebrook's Doobies-inspired "Stay Away From Music" for the cruise ship curious. All three are housed in a custom Numero sleeve inspired by Edward Seaga's Caribbean music manufacturing and distribution powerhouse WIRL

Numero's Hottest Sounds Around trio gathers castaway late-'70s grooves from across the Greater Antilles. Stan Chaman's Trinidadian Semp concern delivered Wilfred Luckie's wobbly "My Thing" and the Hamilton Brothers' calypso-disco smash "Music Makes The World Go 'Round" in 1978. Across the sea, Frank Penn's G.B.I studio tracked Stephen Colebrook's Doobies-inspired "Stay Away From Music" for the cruise ship curious. All three are housed in a custom Numero sleeve inspired by Edward Seaga's Caribbean music manufacturing and distribution powerhouse WIRL

Ata Kak's cassette Obaa Sima fell on deaf ears when it was self-released in Ghana and Canada in 1994. The music on the recording - an amalgam of highlife, Twi-language rap, funk and disco - is presented with the passion of a Prince record and the DIY-bedroom-recording lo-fi charm of early Chicago house music. The astute self-taught song craft and visionary blend of sounds and rhythms has made the album a left-field cult favorite among adventurous listeners worldwide. Awesome Tapes From Africa founder Brian Shimkovitz found the tape in 2002 in Cape Coast, Ghana - one of only a few ever pressed - and later made it the inaugural post on the Awesome Tapes From Africa blog. Hundreds of thousands of downloads, YouTube views, music video tributes and remixes, as well as years of mystery regarding Ata Kak's whereabouts, culminate in this remastered release featuring rare photos and the full back story of one of the internet age's most enigmatic musicians.

From the late 1960s until the early 1990s, a vibrant music scene in Somalia’s capital Mogadishu was teeming with pop and folk musicians exploring the boundaries of regional sensibilities. With influences spanning several genres of Somali traditional music, often meshed with Western pop, jazz and Middle-Eastern elements, a swirling diversity of sounds were being created, consumed, supported and encouraged. 

Dur-Dur Band emerged during a time when Somalia’s distinctive contribution to the creative culture in the Horn of Africa was visible and abundant. Thousands of recordings made at the Somali National Theatre, Radio Mogadishu and other studios, were complemented by the nightclubs at Hotel Juba, Jazeera Hotel and Hotel al-Curuuba, creating a flourishing music scene.  

Bands like Dur-Dur, Iftin, Shareero, on one hand, were inspired by everyone from Michael Jackson and Phil Collins to Bob Marley and Santana, as well as James Brown and American soul music. Equally active were groups performing regional folk musics and promoting the traditional side of Somali music. These groups helped develop a continuity with historical musical practices and oral literature that persist in popularity to this day. Seminal outfits like Waaberi and Horseed, in addition to a litany of celebrated qaraami musicians, generated a legacy of masterworks. These seasoned musicians’ efforts rippled through the music scene and spread to countries beyond as many artists began to emigrate when the country destabilized. 

This recording, which was remastered from a cassette copy source, is a document of Dur-Dur Band after establishing itself as one of the most popular bands in Mogadishu. The challenge of locating a complete long-player from this era is evidenced by the fidelity of this recording. However, the complex, soulful music penetrates the hiss. 

By 1987 Dur-Dur Band's line-up featured singers Sahra Abukar Dawo, Abdinur Adan Daljir, Mohamed Ahmed Qomal and Abdukadir Mayow Buunis, backed by Abukar Dahir Qasim (guitar), Yusuf Abdi Haji Aleevi (guitar), Ali Dhere (trumpet), Muse Mohamed Araci (saxophone), Abdul Dhegey (saxophone), Eise Dahir Qasim (keyboard), Mohamed Ali Mohamed (bass), Adan Mohamed Ali Handal (drums), Ooyaaye Eise and Ali Bisha (congas) and Mohamed Karma, Dahir Yaree and Murjaan Ramandan (backing vocals). Dur-Dur Band managed to release almost a dozen recordings before emigrating to Ethiopia, Djibouti and America.   

Dur-Dur Band was considered a “private band,” not beholden to government pressure to sing about political topics. They practiced a love- and culture-oriented lyricism. Government-sponsored bands like those of the military and the police forces, as well as many of the well-known folk musicians, made songs that were chiefly political or patriotic in nature.  

In a country that has been disrupted by civil war, heated clan divisions and security concerns, music and the arts has suffered from stagnation in recent years. Many of the best-known musicians left the country. Music became nearly outlawed in Mogadishu in 2010. Incidentally, more than ten years after Volume 5 (1987) was recorded at Radio Mogadishu, the state-run broadcaster was the only station in Somalia to resist the ban on music briefly enacted by Al-Shabab.  

Dur-Dur Band is a powerful and illustrative lens through which to appreciate a facet of the incredible sounds in Somalia before the country's stability took a turn. But Somali music of all kinds continues to thrive thanks in part to the diaspora living in cities worldwide. An extensive network of news, music and video websites, along with dozens of voluminous YouTube channels, makes clear an exciting relentlessness among artists. Reports of musicians returning to Mogadishu from years abroad bodes well for the immediate future of music and expression in Somalia. 

With a few more instrumental solos than regular Lobo albums, Cantiga De Longe takes advantage of the genius of the arranger/instrumentalist Hermeto Pascoal. The album has other stars, including percussionist Airto Moreira and drummer Cláudio Slom. There are several important songs on this album: "Casa Forte" (which would be recorded later by Flora Purim), "Mariana, Mariana," "Cantiga de Longe," "Zanzibar," and others. Not Lobo's biggest hits, but beautiful melodies and lyrics on an album with stronger instrumental support.

Hopeton “Scientist” Brown and Lloyd “Prince Jammy” James both learned their dubcraft at the feet of the universally-acknowledged master of the art form, King Tubby. The 10 tracks from this classic LP from 1980 sound pretty strong in terms of style and approach, all of them are quietly brilliant, reflecting a complete mastery of the form. Rhythms are supplied by the unstoppable Roots Radics band!

When his Brazilian LP first appeared on Philips in 1967, both Gal Costa and Caetano Veloso had released only a few singles individually, so this is the first long player from either of them. Although presented as a team effort, this LP is actually mostly Caetano Veloso’s work, with him composing, performing and arranging most of the songs. Gal is featured as the solo vocalist on a few tracks and there are a few duets. These are almost art songs with a tropical wrapping, sometimes defying normal pop song convention by quickly fading out after only 90 seconds or so without a hook or chorus to grab onto, but there’s great vocal control and careful use of strings in the arrangements. This captures a moment when bossa nova was the best known musical export of Brazil, largely through the hugely popular work of Jobim and Astrud Gilberto, but neither Costa nor Velosos would ever sing and play so gently and lushly as this again…they both were to be major figures in the psychedelia-influenced Tropicalia movement that became a cultural and political force in Brazil only a year after this LP was released.

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

Black Truffle is thrilled to announce a reissue of Chico Mello and Helinho Brandão’s self-titled release from 1984, the first return to vinyl of this classic of Brazilian experimental music with its original cover art and complete track listing. An under-recognised figure whose work inhabits a singular terrain where radical new music techniques and music theatre meet musica popular brasileira, Mello has lived and worked in Berlin since the late 1980s. A student of Dieter Schnebel, Mello played in the 90s iteration of Arnold Dreyblatt’s Orchestra of Excited Strings alongside compatriot Silvia Ocougne, with whom he produced a radical and hilarious deconstruction of MPB classics on Musica Brasileira De(s)composta (an early and rather atypical release on Edition Wandelweiser). On this release, his only recording predating his move to Europe, Mello works with the alto saxophonist Helinho Brandão, who appears to be otherwise unknown outside Brazil. The record’s six tracks range from solo saxophone improvisation to densely layered ensemble works bridging minimalism, acoustic sound art and a plaintive melodic sensibility that calls up Edu Lobo or Milton Nascimento. Beginning with a dramatic, dissonant wind and string surge from which emerge ominously pounding piano chords, opener ‘Água’ slowly builds in intensity, a halo of clustered vocal harmonies gradually closing in on Brandão’s squealing sax until the piece opens up to reveal a gorgeous passage of melodic singing. The piano accompaniment reduces to tolling bass notes as the voice begins a repeated incantation, suggesting a ritualistic atmosphere reminiscent of parts of Xenakis’ setting of Oresteia. Dissonant, sawing tremolos on the strings climb to a crescendo before disappearing into the sounds of water being poured and splashed into metal vessels, presented not as a field recording but as a percussive element performed by the ensemble. A child’s voice then appears, singing to piano accompaniment the same melody heard earlier in the piece. After a brief solo alto improvisation from Brandão, working with the guttural pops and fleeting melodic gestures of Braxton or Roscoe Mitchell, the remainder of the first side is dedicated to the leisurely unfolding of ‘Baiando’ over the course of twelve minutes. A trio for Brandão on soprano saxophone, Mello on a very period-appropriate phased nylon string guitar and Edu Dequech on bongos, the performance eases its way hypnotically through subtle variations on a set of rhythmic and melodic patterns, almost derailed at points by Brandão’s wild forays into extended technique but held together by Mello’s droning guitar notes. The second side opens with another multi-part epic for a larger ensemble, ‘Matraca’, which makes use of strings, electric guitars and a wide range of South American percussion instruments. Rasping violin harmonics hover as drum hits, repeated guitar notes and triangle accompany a slowly descending bass glissando. A sudden change in direction introduces a thrumming, incessantly repeated bowed bass tone, beginning a series of episodes of minimalist phasing and pattern variation, the combinations of electric guitars and orchestral instruments giving the ensemble an ad hoc charm like the early Penguin Café Orchestra but with more percussive drive. Eventually the piece is overrun by a cacophony of the titular matracas (a kind of ratchet/cog rattle). Following a lyrical trio improvisation by Mello, Brandão and Gerson Kornin on bass, the final ‘Danca’ focuses entirely on Mello’s layered acoustic guitars and vocals, using this restricted palette to build up a haunting piece of almost orchestral density, reminiscent of the 70s work of Egberto Gismonti in how it thickens a folkish ambience with harmonic sophistication. Arriving in a starkly beautiful gatefold sleeve and sounding better than ever in its new remaster, one might call the stunning music contained on Chico Mello/Helinho Brandão ahead of its time. But what (other than some of Mello’s own work) produced in the years since its initial release has really touched the organic fusion of minimalism, free improvisation, radical instrumental technique and popular song achieved here? Forty years after its first release, Chico Mello/Helinho Brandão remains music of the future.

Black Truffle is thrilled to present a previously unheard performance by rudra veena master Ustad Zia Mohiuddin Dagar, recorded in the North Indian city of Vrindavan at the Druhpad Samaroh festival in 1982. Z.M. Dagar was a nineteenth-generation descendant of the Dagar family of musicians, famed for their profoundly meditative approach to the tradition of Hindustani court music. Perhaps the most revered members of the family were the brothers Mohinuddin and Aminuddin Dagar, who played a key role in reawakening interest in dhrupad in the mid-20th century. The great exponents of the tradition from whom Z.M. Dagar descended were all singers, and dhrupad is essentially vocal music. However, as Z.M. Dagar explained, the veena family of instruments plays an important role in the education and practice of dhrupad singers, especially as an aid to mastering the fine microtonal nuances of pitch essential to the genre. Introduced as a child by his father to the rudra veena, a large and low-pitched veena amplified by two enormous gourds, Z.M. Dagar became the first modern dhrupad musician to perform with it as an instrumental soloist, giving his first recital at the age of 16. Devoted to the instrument throughout his life, he made innovations to its design and materials, as well as introducing novel techniques (such as playing without the use of the traditional wire plectrum, resulting in the remarkable warmth of his tone). In the great Dagar family tradition, his approach to the various ragas that make up the dhrupad repertoire was stately, slow, and considered, with a great emphasis on the alap, the heavily improvised exposition section. True to form, in this recording of Dagar performing the night raga Yaman Kalyan, the alap section stretches out to more than forty minutes of slow-motion bliss, a frozen tanpura drone hovering above Dagar’s gracefully bent notes and elegantly twisting phrases. In the alap’s first half, Dagar’s figures are so intently focused on the lower reaches of the rudra veena’s range that they register more as shudders and moans than melodic patterns. As the performance continues, he slowly climbs in pitch, though continuing with the same intent focus on the articulation of single notes and subtle microtonal variations. This leads to the jod section of the performance, which, though still accompanied only by the tanpura, gradually takes on a more rhythmic character. Developing almost imperceptibly over the course of nearly thirty minutes, the jod moves from the stillness of the opening alap to a rapid pulse that announces the closing section of the piece, where Dagar is joined by Shrikant Mishra on the pakhawaj (a double headed hand drum). Where many performers use the final section of the raga as an exercise in unrestrained virtuosity, Dagar and Mishra subtly weave a web of finely shifting accents and hypnotic melodic variations, bringing the recording to a fitting conclusion while remaining within the meditative space occupied by the performance as a whole. Adorned with beautiful archival photographs of Dagar taken by Swedish percussion legend Bengt Berger and accompanied by detailed notes from Bradford Bailey, Vrindavan 1982 is a stunning document of music unmatched in its patient focus and mysterious emotional depth. .

The long-awaited re-press of the famous recording of pygmy from the prestigious French folk music label OCORA in the domestic version! !!
Among the various pygmy tribes, Aka Pygmy has a particularly high musicality, and the social and religious life of the group is closely linked to music, and there is no day without music. This recording also includes songs for rituals before hunting, songs for finding honey in the forest, songs sung at feasts after hunting, and oral traditions of history and knowledge. It is an anthology of Aka Pygmy, as the title suggests, including songs that sing myths and stories while telling stories, songs of mourning for the dead, and so on. In addition, the recording period is 1972-1977, which is the golden age of field recording of traditional music, and extremely dense and deep performances centered on voice and rhythm are recorded with full sound quality. The complex and beautiful polyphony, in which the rhythm and voice of Aka Pygmy are united, is full of irreplaceable charm. With Japanese commentary

Disc 1
Soboko (ritual prior to the departure of hunting) [Kingo Yamo E / Wango / Cocora Efese / Bora Bosombo] Mongonbi (Call of hunting)
Zombie (song of return from hunting)
Monzori (dance after killing an elephant)
Mobandi (ritual prior to honey gathering) [Epanda / Angonga-Ekdu Moseke / Evete Kele-Mona Sumbu-Ma Nama Dizamba / Ngangele (song of mockery) / Eponga mo Beva na Mokupina / Longokodi / Ekpandaro-Monbinhi / Mo Boma / Ndoshi]
Three children's play with songs [Nze Nze Nze / Kuru Kuru / Congo Belle] Music for the dance "Mubenzele" [Divot / Anduwa]

Disc 2
Mokondi
Music for the dance "Ngbol" Music for the dance "Aeonbe" [Nduda / Bobangi]
Two song stories [Nyodi (bird) / Nanga Ningi (with a thin body)] Boywa (song of mourning for the corpse) Bond (fortune-telling music) [Dikobo / Die / Apollo] Coco Ya Ndongo
Yaya
Mubora (version 1)
Mubora (version 2)

The distant echoes of the musical refinement of the ancient Khmer court, where every morning orchestras with crystalline gongs, female choir and female dancers rehearsed music for a coming ceremony. 
The 1960's... The Royal Palace, the seat of the Khmer monarchy since the end of the preceding century, then sheltered many musicians and dancers who were the base for the prestige of which these venerable walls were so proud. Every morning as one walked down the boulevard in front of the entrance façade, one could hear fireworks of limpid sonorities: for four hours the pinpeat orchestra with its crystalline gongs joined in the training of the royal dancers or by itself rehearsed music for a coming ceremony. 

At that time, there was hardly a month when court rituals did not require the presence –or rather the participation– of palace musicians and almost as often ballerinas whose fame was world-wide in spite of their rare public appearances. Of these bayaderes, as they were then called, the sculptor Rodin, who was able to admire them in France in 1906, said: “It is impossible to see human nature carried to such perfection (...) There are so many who claim to have beauty, but who don't give it. But the king of Cambodia gives it to us. Even the children are great artists. This is absolutely unimaginable!” At that time, they were present at all occasions of pomp and splendour in the palace. 

The positions of the musicians were often passed on from father to son. They also maintained the tradition by demanding rigor towards the musical heritage of their ancestors and held in memory, as the tradition was generally oral, a repertoire of more than three hundred compositions. Each one of them was assigned to precise moments of a ritual or definite moments of a choreographed piece. 

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

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

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

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

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

オリジナルは$4,000で取引されたエチオピア産ジャズの77年金字塔的傑作『Tche Belew』を残したことでも知られるレジェンド中のレジェンドによる最新作！エチオピークの重鎮Mulatu Astatkeとも仕事を共にした伝説的ジャズ・キーボード奏者のHailu Mergia。2016年に録音していた秘蔵ライブ・レコーディング音源『Pioneer Works Swing (Live)』が〈Awesome Tapes From Africa〉より堂々アナウンス。2016年7月1日、ブルックリンの由緒ある非営利文化センター〈Pioneer Works〉で行われた彼らの激しいライヴを美しく捉えています。エネルギッシュかつ遊び心たっぷりに、エチオピアの様々なレパートリーから、ハーモニーとリズムの面白さを次々と引き出した現代のエチオ・ジャズの新たなる金字塔！

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Banning Eyre
Senior Producer for Afropop Worldwide

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

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

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

Black Truffle is pleased to announce the first LP documenting master Khaen player Sombat Simla, the label’s first collaboration with Japanese sound artist, field recordist, and researcher Yasuhiro Morinaga. Simla is known in Thailand as one of the greatest living players of the khene, the ancient bamboo mouth organ particularly associated with Laos but found throughout East and Southeast Asia. His virtuosic and endlessly inventive renditions of traditional and popular songs have earned him the title ‘the god of khene’, and he is known for his innovative techniques and ability to mimic other instruments and non-musical sound, including, as a writer for the Bangkok Post describes, ‘the sound of a train journey, complete with traffic crossings and the call of barbecue chicken vendors’. Aided by a group of Thai friends, in 2018 Morinaga travelled to the Maha Sarakham province in the Isan region, arranging to meet Simla in a remote spot surrounded by rice fields. Then and there, Morinaga recorded the solo performances heard on the LP’s first side. At Morinaga’s request, Simla began with a rendition of the train song ‘Lot Fay Tay Lang’. Beginning with long tones that seem to mimic a train horn, the performance soon moves into a rapid chugging rhythm, interrupted at points by vocal exclamations and the remarkable timbre Simla produces by singing through the khene. To listeners unfamiliar with Thai music, the pentatonic scales and rhythmic chug of many of the pieces can have surprising echoes of the rawest American blues. The range of Simla’s performance is astonishing, moving from compulsive rhythmic workouts on single chords and rapid-fire runs of single notes to gentle sing-song melodies, and using a fascinating array of techniques, including a rapid tremolo that sometimes sounds almost electronic. Later the same day, Morinaga followed Simla to a cattle shed where he met percussionist Mali Moodsansee to play some molam (folk songs found in Isan and neighbouring Laos), with Pattardon Ekchatree joining in on cymbal. At times, these molam songs have a wistful, romantic character quite different from the solo pieces. Backed up by the propulsive hand drums, Simla again dazzles with his melodic fluidity, rhythmic drive, and wild displays of unorthodox technique. As Morinaga writes, ‘It felt like they had been playing together so long that their breathing was perfectly in sync, and it was like listening to the precision of James Brown’s funk’. Accompanied by extensive liner notes by Morinaga detailing the day of recording, this is a stunning document of a master musician, seamlessly integrating tradition and innovation.

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

Downtempo, Psychedelic, Techno … Using the Turkish psychedelic project Insanlar as a jump off point, Honest Jon’s have enlisted Ricardo Villalobos to turn out one of his grandiose remix projects that gels so naturally with more exotic sound sources.

Respekt! Sex Tags Mania, Karolin, Laton, Tage Tombola, Don Papa - The Genuin Of Moss Hip-Hop, Engvaal & The Rygge Family, Lene B., Kambo Super Sound & Family, The Endless Dynamic of Dynamo Dreesen, Brian Not Brian - Going Good And Axin' It Fo' Real - Salik Zia, SVN, Nupi & General Elektro, Bjørn Torske, L.A. Morillo, Fit Detroid, Skatebård, A-Bucci, Camila 575, Dåple-Pera, Benji, Atle, Vilunki 666, Queens Only - Madteo - Keeping It A Level Higher Than The Rest, Geir & Søssa, Rat Salad, Mor & Jerry, Eupraxia, Ringvold Gasta, Unit 6Q, DJ Gilb'R & Versatile Crew With I:Cube, Sähkö & The Keys Of House Life, Winklez, Peng! Ossia, Nell & The Dennis Bros., Roland Lifjell, Paleo & The Bhakti Crew, "70 CPS" Bailey, Bodhi Beats, Pyramide Phillips, Samir M'Kadmi, Thug Records, Audio-In Crew, King 909, Graff Et Grill, Paint House, 411, Nbm, Done, Pol, Sol, Yre, Culos, Kvam, Sau 2, Coats, Buba, 1999, Tmb, Crew - Skredderåsen, Moss! It's Not What You Play - But How You Play. Recorded and digitally edited at the 6th-EonMANIA-fract2 STD between 2012-2014. Original session for Side B recorded at Pyramide Studio, Frankfurt 2010. Vocals on Side C recorded at Inna Di Bu Studio, Moss 2013. Graffiti Can't Be Stopped

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