MUSIC

First issue since 1969 of the Malombo Jazz Maker’s unknown third album, fully licensed from Julian Bahula, with liner notes featuring interviews with Julian Bahula and Lucky Ranku. 'Malombo music is an indigenous kind of music. If you listen to it, you can feel that it can heal you, if you’ve got something wrong. It’s healing music.' Lucky Ranku Lucas ‘Lucky’ Madumetja Ranku (1941-2016) was one of the greatest African guitarists of his generation. He first made his name with the Malombo Jazz Makers – the successor group to the legendary Malombo Jazzmen, formed in Mamelodi township by guitarist Philip Tabane, drummer Julian Bahula and flautist Abbey Cindi. When Tabane left the Jazzmen in 1965, Bahula and Cindi called on Lucky to replace him, and the Malombo Jazz Makers were born. Building on the popularity and success of the original Malombo Jazzmen, the Malombo Jazz Makers become immensely popular, touring widely, winning numerous jazz competitions, and recording two successful albums for the Gallo label. The deep and hypnotic 'Down Lucky’s Way' was their third album. Recorded in 1969, it was the first Malombo Jazz Makers album to feature additional instruments, and the first to feature Abbey Cindi on soprano saxophone as well as flute. But more than anything else, 'Down Lucky’s Way' is a transfixing showcase for Lucky Ranku’s sui generis guitar virtuosity. Quite different from their previous recordings, the album shifted the Jazz Makers’ sound toward hypnotic, extended compositions, layered by organ bass and guitar overdubs. Of all the Malombo Jazz Makers recordings, 'Down Lucky’s Way' is the deepest of mood, and the richest of vision. However, through one of the erasures that are ubiquitous in South African musical history under apartheid, it seems that the record may not ever have been properly issued. Original copies are outrageously rare – only a few are known among collectors. When we asked Lucky about the album, he was unaware it had ever been released, and had never seen a copy. Perhaps it was pulled; perhaps it was pulped; perhaps Gallo simply took their eye off the ball. Nobody knows, but it is not impossible that the apartheid authorities were involved, for by 1969, the Malombo Jazz Makers were well known to them. Julian Bahula’s introduction of malopo drums to the music of the original Malombo Jazzmen was a moment of crucial political and cultural radicalism for South African jazz. Traditionally used by BaPedi people for healing, the malopo drums of Malombo music re-centered jazz around indigenous sounds and culture, and over the next decade, the Malombo Jazz Makers became deeply involved in political opposition to apartheid. Their recovery of indigenous sounds made them the musical standard bearer for the Black Consciousness movement, and they toured South Africa clandestinely with the writer and anti-apartheid activist Steve Biko. They also broke apartheid laws by playing with the white rock group Freedom’s Children, sometimes appearing on stage in masks or made up with UV paint to avoid detection by the authorities; they appeared regularly at the rule-bending Free People’s Concerts organized by David Marks, where Marks’ clever exploitation of a loophole – mixed audiences were prohibited from attending ticketed concerts where anyone was being paid, but the law said nothing about private functions played by artists for free – meant people could come together in defiance of apartheid laws. The notorious Special Branch would raid their concerts; Lucky remembered police storming an auditorium, throwing smoke bombs. Eventually the political situation became too dangerous, and the band were being actively sought by the police. Though Abbey Cindi remained in South Africa, both Julian Bahula and Lucky Ranku went into political exile in the UK, where Bahula founded the group Jabula with Lucky and former members of Cymande, Steve Scipio and Michael ‘Bami’ Rose. With Jabula, Julian and Lucky worked tirelessly for the anti-apartheid movement, raising funds and awareness all over Europe and in the US. They played with Dudu Pukwana’s Spear in the joint formation Jabula-Spear, and worked together in Bahula’s Jazz Afrika formation; in 1984 Bahula organized the first Concert for Mandela, and it was Jabula that supplied the chorus for The Special A.K.A.’s hit single ‘Nelson Mandela’. Lucky also played and recorded with Chris McGregor’s South African Exiles Thunderbolt group. After the fall of apartheid, they both remained living and working in the UK. In 2012 the South African government awarded Julian Bahula the Gold Order of Ikhamanga for his cultural work during the struggle against apartheid. Until his death in 2016, Lucky continued to play with countless groups and musicians, putting together the band Township Express with Pinise Saul, and leading his own African Jazz Allstars. The influence of his playing on the international perception of South African township music was immense, and he was held in the highest regard by his peers – ‘Lucky was a guitarist who could bring any house down’, said Michael ‘Bami’ Rose. But despite his continuous presence on the UK live circuit over four decades, Lucky Ranku never recorded an album as leader. And so as well as restoring an important lost piece of South African musical heritage, 'Down Lucky’s Way' is a precious opportunity to hear one of Africa’s foremost guitarists stretching out, in focus and in his element.

“It’s time. Africa, it’s time. It’s time that Africa changes. It’s time our leaders change. Everything that happens in Africa is extraordinary. We have everything: water, earth, sun, fields of oil, gas. We have all this in Africa, but Africa is still poor. It’s time we change our way of thinking. It’s time for Africans to take their destiny into their own hands. If not, others will take it.” This is the message instrumental guitarist Tidiane Thiam hopes to convey with his new solo album, Africa Yontii, a Pulaar title that translates to “Africa, It's Time.” To a casual listener, Thiam’s bold statement starkly contrasts with his melodic playing. But a closer listen to Thiam’s expressive playing reveals a thoughtful voice that stands out from the crop of contemporary guitarists. “What I should be singing (with words) I’m instead saying with my guitar,” he says. Hailing from the sleepy fishing Senegalese fishing town of Podor, home of the great Baaba Maal, Thiam taught himself guitar by playing along to late-night radio broadcasts of Manding music. He soon developed his style, often reworking Pulaar folk themes into his compositions. On Africa Yontii, Thiam’s third album for Sahel Sounds, he teamed up with hip-hop beat maker Ndiaye Moctar from studio M.N. Records to provide accompaniment, integrating unexpected elements such as field recordings and electronic sounds. In the liner notes for Africa Yontii, Thiam voices his concerns about the lack of opportunities for Africa’s youth and the lonely road that can come with leaving behind loved ones in the hope of a better life. He also sprinkles in a philosophical query about the eroding state of the world alongside two more hopeful, traditional offerings in the form of wedding and river songs. Despite the sometimes heavy subject matter, Thiam’s love for his homeland and heritage shines through. Tidiane Thiam's Africa Yontii reclaims the maligned “world music” genre within a sonic space that has long been dominated by others telling the story. As the title suggests - It’s time!

MUSIC FROM THE MOUNTAIN PEOPLE OF VIETNAM (SF129)

Other worldly folk music from the Central Highlands of Vietnam performed by some of the most renowned musicians of the region, this exceptional document features small ensembles & solo performers on a variety of unique instruments (many with vocals). This is rare and disappearing music from the Jerai, Banhar, Ede, and Rongao ethnic groups and although the recordings are made during informal settings, they are raw, emotional, dreamy, and transcendent.

From Vincenzo Della Ratta's liner notes: " In recent decades, the traditional cultures of various ethnic groups in Vietnam have undergone dramatic changes, leading to the radical transformation or even loss of some long-standing traditions, all of which has also had a significant impact on the musical traditions of the Central Highlands. The recordings on this album reflect this period, in which the last representatives of the old musical traditions have coexisted with a new wave of musicians and performers. This shift has affected the musical instruments used, the functions or contexts in which they are played, the repertoires, and the playing styles. A further characteristic of musical change in the Central Highlands is the influence of Western or Vietnamese music, evident in the way young musicians perform with a clean and measured style, with the standard Western tuning. This contrasts with the traditional playing style of older generations, and both styles are featured on this album. Rather than just being a “musical postcard”, this album is intended to provide an accurate sonic representation of the musical landscape in the Central Highlands over the past two decades, while still being highly enjoyable. I feel that it is particularly significant, considering the present period of major change, during which the music of the older generations is fading from the villages of the region, making way for new forms of musical expression."

Recorded live on location by Vincenzo Della Ratta between 2003-2023, this extremely limited-edition LP includes a 4-page full-color insert with photos of the musicians and surroundings, a detailed track list and liner notes by Vincenzo Della Ratta.

Available on vinyl for the very first time: “The Trance Of Seven Colors” by master Gnawa musician MALEEM MAHMOUD GHANIA and free jazz legend PHAROAH SANDERS. Produced by BILL LASWELL and according to The Attic “one of the most important albums of Gnawa trance music released in the ‘90s”. 

Originally released in 1994 on BILL LASWELL’s AXIOM imprint, “The Trance Of Seven Colors” is the meeting of two true musical masters: MALEEM MAHMOUD GHANIA (1951 – 2015), son of the master of Gnawa music MALEEM BOUBKER GHANIA and the famous clairvoyant and "moqaddema" A'ISHA QABRAL, and a master of the traditional Gnawa style in his own right. MAHMOUD learned this craft as a youth along with his brothers, walking from village to village, performing ceremonies with his father BOUBKER and was one of the few masters (Maleem) who continued to practice the Gnawa tradition strictly for healing (the central ritual of the Gnawa is the trance music ceremony – with the purpose of healing or purification of the participants). With 30 cassette releases of music from the Gnawa repertoire with his own ensemble and performances at every major festival in Morocco, including performing for the King in various contexts, MAHMOUD GHANIA was also one of Morocco's most prominent professional musicians. 
In 1994, BILL LASWELL and PHAROAH SANDERS went to Mocrocco, equipped with just some mobile recording devices, to record GHANIA and a large ensemble of musicians (to a good part family members) in a very intimate set up at a private house with the legendary free jazz musician contributing his distinctive tenor saxophone sounds that gained him highest praise as a truely spiritual soul right from the days of playing with JOHN COLTRANE and his wife ALICE and on seminal solo albums like „Karma“. 
The aptly titled „The Trance of Seven Colors“ ranks among the best Gnawa recordings ever released , made it onto the list of “10 incredible percussive albums from around the world” by Thevinylfactory.com and is 25 years after its original CD release on finally available on vinyl! 

Our mixtape-style selection of clips from tapes recorded live at soundsystems playing during London's Notting Hill Carnival between 1984 and 1988, originally broadcast on NTS Radio in 2018, is the latest to be committed to cassette as part of our 10th anniversary series. Featuring sounds from the likes of Jamdown Rockers, Saxon, Java Nuclear Power, Killerwatt Turbotronic, Stereograph, Sir Coxsone, Volcano Express, King Tubbys and more.

This innovative work of Okinawan pop music is based on island songs, subtly blended with the essence of reggae, soul, rock, etc., and has a comfortable and unique laid-back vibrato. This is a rare masterpiece that includes many originals, and is finally being reissued this year, the 50th anniversary of Okinawa's return to mainland Japan!

Based in Koza, Okinawa, producer/dub engineer HARIKUYAMAKU combines old Okinawan folk songs and dope, psychedelic DUB to create innovative music.

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.

One of the most outstanding composers in the history of contemporary music in Okinawa, and also the representative of Marufuku Records, Tsuneo Fukuhara's representative works and beloved songs were recorded by top Okinawan singers such as Keiko Kinjo and Chieko Iha with contemporary arrangements, and included in the 1999 album “Okinawan Hits & Standards” (Victor/nafin label). “Shirahama Blues/Bossa Nova Jintōyo” is being released for the first time on 7-inch vinyl.

Black Truffle is thrilled to announce Spilla, the second album from Nantes-based Ensemble Nist-Nah, 48 minutes of music for Gamelan, drum kits, wood and metal percussion instruments, and plucked strings that will surely count as one of the most electrifying records you hear this year. Founded by the Australian drummer/percussionist Will Guthrie in 2019, continuing the explorations begun in solo form on Nist-Nah (Black Truffle, 2020), the ensemble (eight or nine core members with occasional guests) has been consistently active in the half-decade since: composing, rehearsing, recording and touring Europe (with a mass of equipment in tow) to great acclaim. Spilla tracks the continuing evolution of the project since the recording of their first album, Elders (Black Truffle, 2022). The two sides of this record document two different iterations of the group, and the members' compositional input has increased: each side contains one piece by a member other than Guthrie. It has become clearer than ever that Ensemble Nist-Nah is not an attempt at a European Gamelan ensemble but rather a hybrid percussion ensemble that uses instruments from a Javanese Gamelan alongside other percussion to perform original music informed by a variety of South East Asian music but also by everything from free jazz to contemporary hip-hop: while Nist-Nah and Elders both featured traditional Javanese pieces, on Spilla the only tune not generated by a member of the group is by Guthrie’s long-time musical hero and occasional collaborator Roscoe Mitchell.The two short pieces that open the record could almost be the two sides of a wild 7” selected to show off what the Ensemble can do. On opener ‘Gerak Maju’, intricately skittering open-snare patterns bounce over clanging metal, chiming bell-like tones and deep gong hits, adapting the rhythm-register connections heard in traditional Gamelan musics—where the lowest pitched sounds are heard least frequently—to a cut-up breakbeat straight off Feed Me Weird Things. ‘Strollabout’ then moves into an entirely different realm of meditative repeating patterns, performed entirely on Chinese, Javanese and Vietnamese gongs. The remaining seven pieces, ranging from three to twelve minutes, offer up a wealth of different percussive, compositional and arrangement possibilities. On ‘Ghostly Klang’, two drumkits mirror each other’s moves, bouncing hats and snares across the stereo field in a way that recalls On the Corner and the jittering hi hat patterns of trap, while slow moving melodies on the tuned instruments add a sense of majesty contrasted by scurrying details in resonant wood. The epic closing track presents a take on Roscoe Mitchell’s ‘Uncle’, performed by the Art Ensemble of Chicago on their classic Urban Bushmen live album. Where the Art Ensemble used Mitchell’s dirge-like melody as a jumping off point for virtuosic improvisational flights, Ensemble Nist-Nah rethink the piece as a near-static dialogue between the monumental, slow-moving sequence of unison tuned percussion notes and a textural cloud that grows in richness and intensity from whispering cymbal rolls into a mass of gong overtones and bowed metal.Beautifully recorded and mixed, Spilla arrives in a sleeve decorated with core member Charles Dubois’ drawings of cymbals and gongs. Against the backdrop of a wider musical landscape dominated by over-produced electronic slop and bland harmonic wallpaper, Ensemble Nist-Nah stands out as a reminder, vital and unpretentious, of the joys and possibilities of human beings playing instruments together.

Strut present the first ever compilation series to access the archives of one of the greatest of all French Caribbean labels, Disques Debs out of Guadeloupe. Set up by the late Henri Debs during the late ‘50s, the label and studio has continued for over 50 years, releasing over 300 7” singles and 200 LPs, covering styles varying from early biguine and bolero to zouk and reggae. Debs played a pivotal role in bringing the créole music of Guadeloupe and Martinique to a wider international audience. Volume 1 of this series marks the first decade of the label’s existence and takes in big band orchestras, home-grown stars, touring bands and a new generation that would emerge at the end of the ‘60s. Early releases were recorded in the back of Henri’s shop in Pointe-a- Pitre, from his own sextet playing percussive biguines to young saxophonist Edouard Benoit, leader of Les Maxels and regular arranger for Debs bands. Other artists ranged from big bands like Orchestre Esperanza and Orchestre Caribbean Jazz to poet and radio personality Casimir “Caso” Létang and folkloric gwo ka artist Sydney Leremon. Debs also capitalised on recording foreign touring artists visiting Guadeloupe during the early ‘60s including Haitian trumpeter Raymond Cicault and Trinidadian bandleader Cyril Diaz. Compiled by Hugo Mendez (Sofrito) and Emile Omar (Radio Nova), ‘Disques Debs International’ is released in conjunction with Henri Debs Et Fils and Air Caraibes. The package features a host of rare and unseen photos from the Debs archive with both formats featuring extensive sleeve notes and interviews with Philippe Debs and Max “Maxo” Severin of Les Vikings. Volumes 2 and 3 follow in 2019. Album cover - top right

Country, township jazz, and pop hits from the height of Zambia’s freedom movement.Vocalist, guitarist, and bandleader Alick Nkhata moved effortlessly between lonesome country slide, big band pop, and air-tight vocal harmonies, all with roots in Bemba and other African traditional songs and rhythms. It’s a dizzying, inclusive, expansive blend from an artist and music archivist who became the voice of his nation’s fight for freedom. The lyrics and music represent the times - lonesome country laments like “Nafwaya Fwaya” and “Fosta Kayi” drift along the railways to urban centers and copper mines. “Nalikwebele Sonka (I Told You Sonka)”, sung in “deep-Bemba” pairs honey-soaked yodels with a warning about the downward spiral of unemployment in townships, while Mayo Na Bwalya’ (Mother of Bwalya) is a mother’s plea to a traditional songbird for guidance of her wayward son. Songs like “Shalapo,” “Kalindawalo Na Mfumwa,” and his biggest hit, “Imbote,” infuse piano, big band horns, and even early electronic instruments into stunning syncretic pop masterpieces. Despite Nkhata’s role in Zambian independence and his influence on future generations of African artists, this LP is the first time his music is being reissued on vinyl. We’re honored to work closely with Alick Nkhata’s family, as well as with collectors around the world who provided some of the rare recordings. Music archivist, researcher, and NTS host Jamal Khadar wrote in-depth liner notes spanning the history of Zambian independence, and noted Zambian author and translator Ellen Banda-Aaku provides careful and deeply researched lyric translations. On high-quality black vinyl with deluxe 12-page booklet with unpublished photos, lyrics, translations, and liner notes written by NTS radio host Jamal Khadar.

Strut present the definitive vinyl edition of 'Nigeria 70'. First released in 2001, the collection inspired a new generation of labels and releases into Afro funk and Afro jazz fusions and helped to introduce the 1970s Lagos scene beyond Fela Kuti's catalogue for a legion of soul, funk and dance music enthusiasts.

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

The third part of Ideologic Organ Music’s trilogy of field recordings of sacred flute music from Papua New Guinea, recorded by Ragnar Johnson and Jessica Mayer in the 1970s. A book titled “A Papua New Guinea Journey” consisting of RagnarJohnson’s account of the circumstances behind the recordings will be published simultaneously with this music release.

“The recording of a male initiation ceremony with sacred flutes, bullroarers and ‘crying baby’ leaves was only possible after fifteen months residence during anthropological research. From the same Ommura villages in the Eastern Highlands there are bamboo jews harps, yam fertility flutes and singing. Nama (‘bird’) sacred flutes were recorded in a Gahuku Gama village in the town of Goroka. There are Mo-mo bamboo resonating tubes and singing from the Finisterre Range of Madang. From the Ramu Coast region of Madang there are: Waudang flutes, garamut slit gongs and singing from Manam Island, Maner flutes from Awar village and Siam and Guna flutes and garamuts from Nubia Sissimungum Village. These previously unreleased recordings were made in 1976 and 1979.”
–Ragnar Johnson, London 2021

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Ragnar Johnson's liner notes for the release

This music comes from the Eastern Highlands and Madang provinces of Papua New Guinea. The recordings of the Ommura Iyavati male initiation ceremony, the different bamboo jews harps, yam fertility flutes and singing were the result of fifteen months residence for anthropological research 1975- 1976 and a one month return in 1979. The Iyavati male initiation ceremony with its spirit cries of bamboo transverse blown and water flutes, bullroarers and ‘crying baby’ leaves was recorded at night outside the men’s house with the sounds of instruction and singing from inside the men’s house audible in the background. Nama ‘bird’ transverse blown paired bamboo flutes were recorded in a Gahuku Gama village inside the town of Goroka in the Eastern Highlands. The Mo-mo resonating tubes and singing were recorded at Damaindeh Bau on the Markham Valley edge of the Finisterre Range. The other Madang recordings of long paired bamboo flutes and garamut wooden slit gongs come from the Ramu coast region. There are Waudang flutes, garamuts and singing from Manam Island, Maner flutes from Awar and Siam and Guna flutes and garamuts from Nubia Sissimungum.

The Ommura lived in the Yonura villages of Samura, Sonura and Moussouri which were next to the Obura Patrol Post and in the neigbouring villages of Kurunumbaira and Asara. The1975 Government Census listed a population of 1,140 inhabitants of whom 437 lived in Yonura. The Ommura, the collective name for the inhabitants of these villages, spoke a dialect classified as Southern Tairora. The Obura Patrol Post, established in 1965, was 32 miles from the town of Kainantu in the Dogara Census Division of the Eastern Highlands of Papua New Guinea. The altitude was 4,000 to 5,300 feet on the valley floors and up to 8,000 feet on the mountain ridges. The arrival of steel tools, traded along the Markham Valley, into what was previously a stone age technology, preceded the establishment of the patrol post by about fifteen years. The first government patrol to reach the Ommura area was in the early 1950s and the area was regularly patrolled by the 1960s. Inter-village warfare was endemic.

The Ommura were slash and burn cultivators growing sweet potatoes, yams, taro, bananas, sugar cane, various beans, pit-pit, maize, squashes and greens. Arabica coffee was introduced as a cash crop in the early 1970s and young men were sent as plantation labourers to New Ireland.

Every Ommura patri-lineage (okyera) had a mountain demarcating a traditional area of lineage residence and a mythical lineage ancestor (uri). Ommura social life revolved around the staging of various kinds of ceremonies. There were fertility ceremonies to promote the growth of yams, sweet potatoes and pigs. Major events in individuals lives were marked by the enactment of the life cycle ceremonies of birth, male or female initiation, marriage and death. All Ommura ceremonies involved payment of some kind varying in amount from large payments between lineage groups for life cycle ceremonies consisting of traditional valuables, earth oven cooked pig meat and food, and money to small payments of food.

The Ommura practised three types of curing ceremony; Ua-ha in which the illness was chased away by armed men, Vu-ha in which the afflicted were fed a mixture of pork and medicinal herbs and their illnesses were transferred into a device made of sugar cane and washed away by flowing water and Asochia where diviners chewed hallucinogenic tree bark (Galbulimima Belgraveana) to see the cause of the illness and then treat it.

The Ommura performed the following male and female initiations: Nihi Rara the piercing of the nasal septum for male and female children; Kam Karura performed in the women’s house for girls, Ummara and Iyavati performed in the men’s house for boys and the male and female pre-marriage ceremonies performed respectively in the men’s house and woman’s house.
These initiations were enacted to discipline youth into their respective male and female roles with bleeding the nose and beatings with taroah stinging nettles to promote heath. Male and female initiates were instructed to practice the same food taboos and were educated by means of gender specific secret stories and songs. Burlesque mimes of the opposite sex occurred in both and at the end the initiates were decorated in new clothes, ornaments and paint. A feast of pig meat and vegetables had to be given by the father at the end of an initiation ceremony together with a payment to the eldest mother’s brother for his participation.

Nose bleeding was performed to remove the dangerous accumulation of blood that became lodged inside the bridge of the nose at conception in the womb. To strengthen the penis young males had the urethra of the penis bled sometime between the final stage of male initiation and marriage. During the Iyavati initiation the male initiates were beaten with taroah stinging nettles, secret taroah songs were sung and exaggerated mimes of aggressive male sexual behaviour involving the use of taroah were enacted with much chanting of the male ’Wo-Wo’ war cry. Initiates were told what acts and foods were forbidden to them and given instructions regarding permissible sexual relations and their duties to assist their relatives and future wife. Iyavati initiates wore a pair of pigs tusks points upwards through a hole in the nasal septum.

Marriage was centred around the bride price which was given to the wife’s father by the husband, his paternal kin, mother’s brother and relatives. During the marriage ceremony, grooms were warned about the disastrous consequences of contact with female menstrual pollution and brides were warned not to poison a husband in this way.
Peace was made between enemy villages by an exchange of cooked pigs in a ceremony called Obu. A death compensation ‘head’ payment
in traditional valuables or a woman in marriage was the only act that eliminated the need for a payback killing in retribution for a death in war. Inter-village trade was carried out between two individuals rather than groups from different villages, frequently with partners from the lower altitude Bush Markham villages. 

In 2020, when the coronavirus pandemic began, environmental sounds were recorded in the dense forests of Kerala, India, and

in 2023, in the chaotic wastelands of Karachi and Lahore, Pakistan, where suicide bombings still occur, Peshawar,

where suicide bombings still occur in 2023.

This futuristic Asian music, created by blending traditional instruments with electronics and collage, mysteriously blends with Arab and African elements, evoking the scent of the earth despite being rooted in asphalt—a truly unique masterpiece!

The album includes the excellent track "Rasta Forever," which explodes with hypnotic and blissful dub techno sounds accompanied by powerful narration by Horace Andy.

Strut presents an exclusive reissue of Experience Unlimited’s 1977 debut album, Free Yourself, featuring a brand new interview with bandleader and co-founder ‘Sugar Bear.` This seminal recording blends soul, jazz, and funk-rock, laying the foundation for Washington D.C.'s go-go scene. Experience unlimited had originally started out in 1973 when they met at Ballou Senior High School in South-East D.C. and came to the attention of Black Fire Records’ Jimmy Gray after winning a school talent competition. “Jimmy saw that we had a lot of potential and he put us into the studio,” remembers bandleader Gregory “Sugar Bear” Elliott. “That was our first experience recording - I remember that he just told us to be ourselves and we just gathered together and played. We were young kids then saying what we felt.” Free Yourself is a free-flowing album, full of positive messages and infectious grooves. “We could play any style,” continues Sugar Bear. “The album has a lot of different songs and feelings – from ‘Peace Gone Away’ to ‘Funky Consciousness’ which features some heavy guitar work and ‘Free Yourself’ where you can hear early stylings of go-go – it’s all in one. We just wanted to record where we were at.” Experience Unlimited would go on to score the huge hit ‘Da Butt’ in 1988 which featured in the Spike Lee movie School Days and would add their unmistakeable rolling rhythms to Grace Jones’ ‘Slave To The Rhythm’ and Kurtis Blow’s ‘Party Time’ This new reissue of Free Yourself features full original artwork including the cover painting by Malik Edwards. It is remastered by The Carvery and includes a brand new interview with bandleader and co-founder Gregory “Sugar Bear” Elliott alongside rare photos.

Merengue Típico: Nueva Generación! delves into the heart of Dominican merengue, a genre whose significance often eludes the spotlight. Bongo Joe's venture into unexplored terrain takes us to the Caribbean, specifically the Dominican Republic, shedding light on its musical tapestry. Curated by Xavier Daive, aka Funky Bompa, the compilation unveils rare '60s and '70s gems, providing a glimpse into a transformative period following the fall of the Trujillo regime. With over 20 years in the Dominican Republic, Xavier Daive meticulously sources original 45s, offering a snapshot of merengue's evolution during a creatively charged era post-Trujillo. The genre's roots, dating back to the 19th-century Dominican Republic, predate salsa, establishing its unique identity with the introduction of accordions via German trade ships. The genre's classic típico configuration emerged in the mid-'60s, leaving a lasting impact on its evolution. Focused on the explosive '60s and '70s merengue típico scene, influenced by genre pioneers like “Tatico” Henríquez and Trio Reynoso, the compilation showcases technical finesse and high-speed rhythms. Tracks like Rafaelito Román’s "Que Mala Suerte" embody the genre's infectious energy. Aristides Ramírez’s "Los Lanbones" adds a touch of humor, cautioning against pub freeloaders. Merengue Típico: Nueva Generación transcends the realms of a typical reissue; it's an immersive journey into the roots of Dominican merengue, expanding its narrative beyond borders to enrich the global musical landscape. This compilation goes beyond individual tracks, providing a historical and cultural context, enriching our understanding of the genre's evolution in the Dominican Republic during a crucial period. Designed for both connoisseurs and wild dancefloors, this compilation is not only a historical and cultural exploration but also a treasure trove for DJs seeking to infuse their sets with the vibrant rhythms of merengue típico.

We are delighted to be able to bring you these gorgeous field recordings from the Sumedang Province of West Java which, over their 50 minutes, present two distinct sides of Sundanese musical and devotional culture.

Although West Java is a Muslim country, these recordings highlight currents of pre-Islamic animist beliefs and practices that continue to flourish in the small towns and villages of the highlands of West Java. The recordings showcase two forms of trance music that are essential to the spiritual life of the Sundanese people in the highland regions.

Tarawangsa trance music is a traditional ceremonial genre known for its deep spiritual and hypnotic qualities. This music is made using only two instruments, the tarawangsa, a two-stringed fiddle, accompanied by the jentreng, a seven-stringed zither, creating a unique blend of resonant, droning sounds. Historically, tarawangsa music has been performed as part of sacred rituals and agricultural celebrations to honor local deities and ancestors, particularly associated with the Sunda culture. The minimalist, repetitive melodies gradually build, guiding participants and listeners into a meditative, trance-like state, during which dancers can be possessed by the spirits of ancestors or deities from the spirit realm, the music serving as a link between the two worlds.

In stark contrast to the calm, medititive sound of tarawangsa, we also present here two long pieces from Panca Buana Reak Group. Sundanese Reak trance music is like the punk rock of Sunda folk music, combining powerful and driving rhythms played on a number of hand drums and percussion instruments with the buzzing sound of the tarompet, a double reed wind instrument often amplified through whatever mobile speaker system might be at hand. Sometimes the group will play gamelan gongs, as heard on the first piece on the album, although this remains a music that is popular mainly with the working class youth of the rural villages, many of whom will also be fans of Indonesia's burgeoning metal and punk scenes. Reak performances are often wild, anarchic events that feature masked dancers, costumes, public trancing and spirit possession.

These recordings were made by Xenia At during her travels through West Java earlier this year. The tarawangsa recordings were made in a home in the village of Rancakalong on the evening of 17th January 2024, while Panca Buana Reak Group were recorded during rehersals in the village of Cinunuk on 19th and 20th January 2024.
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