MUSIC

‘The surrealist, psychedelic brain-burps of notorious all-caps-tweeting wind-up-merchant Louis Johnstone aka Wanda Group. Twenty-six congealed morsels of spur-of-the-moment sound-art executed with genuine economy of means, namely… a phone. An impulsive, scatter-brained trip into the inner circles of regional weirdness, secreting a creeping unease which really gets under your skin. Fragments of aural rubble haphazardly cohere into galvanising spacial tones and textures, punctured by Johnstone’s garbled Essex rantings. The long-distance stare of warbled tape loops is abruptly fractured by a drunken sing-along in a care home for the elderly. As hallucinogenic takes on the utterly mundane, there’s an obvious kinship with Lambkin’s nocturnal, straight-to-dictaphone sound-pieces. Dan Johannsen’s splintered classical collages on that PIG tape and the suburban soliloquies of Regional Bears alumnus Russell Walker also feel closely aligned.’ (All Night Flight) With an A4 riso insert.

"Best New Reissue" - Pitchfork (May 6, 2023) Legendary debut album by Junko Tange, originally issued by Osaka’s Vanity Records in 1979. Dadaesque recitations and sparse guitar, piano and electronic meanderings combine for a beguiling, hypnotic dreamworld. Officially licensed from the custodians of Yuzuru Agi's Vanity Records archives, this edition has been fully remastered from new transfers of the original analog tapes by Stephan Mathieu.

Dunya, the title of Mustafa’s masterfully crafted and breathtakingly tender full-length debut, roughly translates from Arabic to “the world in all its flaws.” It’s a lofty subject for a young songwriter, but as with every theme at the heart of the Sudanese-Canadian artist’s work—from religious devotion to childhood trauma, gang violence to romantic intimacy—he approaches it through a personal lens. Blending genres and moods, weaving novelistic details into instantly memorable folk songs, he has crafted a record that feels like a series of personal breakthroughs, arriving one after the other. The first thing that strikes you about Mustafa’s music has always been his writing: a simple, piercing tone that can make any story feel as raw and earnest as the words to a love song. With a hushed delivery that can silence his surroundings, Mustafa evolved swiftly from a child prodigy reciting poems throughout his native Toronto to a behind-the-scenes pop songwriting force. On Dunya, he becomes a full-on auteur in his own right. “I’m trying to preserve and celebrate the ordinary life in the hood,” Mustafa notes of his lyrical inspiration. Exploring his upbringing and trajectory onward, these songs are equally disarming in their simplicity and multilayered in their emotional breadth. Featuring appearances from collaborators such as Aaron Dessner, Rosalía, Clairo, Nicolas Jaar, and more, alongside Mustafa’s longtime creative partner Simon Hessmann, the music reveals a confident, distinctive voice that’s never sounded more poised for the masses. Even when it sounds like he’s taking on the world, Mustafa is speaking only for himself: a story that he knows is just getting started.

The follow up to their well received debut album ‘Moot!’, the record draws influences from alternative guitar music in its many forms, using electronic manipulations and sampling techniques to redefine it's context, not settling on any one style but moving through them in search of new connections. By exploring these relationships, Moin delivers another collage of the known and unknown, punctuated by words that are just out of reach.

An iconic rare groove heresy with alternative and avant-garde badassery! Weldon's masterpiece, still widely influential in the world today! This is a masterpiece of Weldon's, which is still widely influential in the world today! The original is almost impossible to find for less than $1000. It is also a masterpiece of 70's jazz with gems of music with incandescent performances. The eloquent and spiritual spoken word piece "Time Capsule" opens the album, and it is heretical from the start. Feelin' Mellow" is a heartwarming soul number co-written and performed with Johnny King of the FATBACK BAND, a masterpiece that reflects the loving feelings of Weldon, who wrote the lyrics. The album's most popular song, the rare groove classic "Deja Vu," is an impressive piece of vocal jazz in the Latin manner, with a space-like tone of the electric piano and tricky soloing. The simple singing and Weldon's philosophical lyrics are beautifully synchronized with the spacy orchestration, and the result is a wonderful mixture of acidic intensity and popularity!　Other great songs include "Watergate-Don't Bug Me!" and "Bananas"! This album is also a bridge to the prestigious Strata East and RCA label's trilogy. This is a masterpiece among masterpieces, filled with pop, experimentation, lively and vivid performances that make you bleed when cut, and Weldon's passion for music. It's like a piece of spectacular storytelling!

FYEAR is a power octet led by composer Jason Sharp and poet/writer Kaie Kellough, fusing spoken word voices with genre-bending compositions for electronics, two drummers, processed saxophone, pedal steel and violins. FYEAR melds drone, modern chamber, out-jazz, ambient metal, post-hardcore, avant-rock and electroacoustic maximalism in an integrated work the opposite of collage or pastiche; it always sounds like a wholly unified ensemble/aesthetic. Kellough’s poetic materiality conveys acute political-existential themes and plays elemental, cut-up instrumental/semiotic roles. Sharp and Kellough have collaborated on wordsound projects for over a decade, performing widely at avant-garde festivals across Canada, developing a symbiotic relationship where spoken text knits into the very fabric of instrumentation and composition. FYEAR has been emerging from these ongoing processes and performances since 2016, with the intensive interaction of two vocalists, and texts that anxiously interrogate our present and future capitalist polycrisis. The vision of a larger instrumental ensemble began to consolidate in 2018-2019 as Sharp continued writing arrangements and developing the music in tandem with Kellough’s refinement of the spoken word arc. This debut album by FYEAR documents its resulting signature 40-minute multi-movement work, which was fully realized in 2020 and has been performed several times over the past three years. The ensemble’s first performance was commissioned during pandemic lockdown by Jazzahead! Festival (Bremen DE), recorded in an empty Montréal venue, and premiered as a broadcast in April 2021 (subsequently rebroadcast by several festivals in Europe, Britain and Canada that year). The group’s proper live debut on 11 September 2021 at Send + Receive (Winnipeg CA) was roundly hailed as a festival highlight, with rapturous receptions following at live performances during the 2022 Suoni Per Il Popolo Festival (Montréal CA) and the 2023 Moers Festival in Germany. FYEAR is an undeniably gripping and singular live experience of electroacoustic, semiotic, musical and political substance. The album captures the balance of widescreen dynamic intensity and unflinchingly urgent grittiness of the work, further contextualized by extensive printed artwork culled from FYEAR’s live visual projections (by acclaimed graphic artist Kevin Yuen Kit Lo). Jason Sharp has released three solo albums on Constellation and has appeared on records by artists as diverse as Roscoe Mitchell, Matana Roberts, Nadah El Shazly, Ratchet Orchestra, Sam Shalabi’s Land Of Kush and Elisapie. Kaie Kellough has been a sound performer for two decades; his poetry and short story writing have been nominated for multiple awards and have won the Griffin Poetry Prize and the Hugh MacLennan Prize for Fiction. Other FYEAR members have credits that include Mingus Big Band, Aaron Parks, Lhasa, Bell Orchestre, Patrick Watson, and various award-winning film soundtrack works.

"Every day, the skies of New York City fill up with unseen clouds of radio signals spreading over immigrant neighborhoods. These culturally charged clouds of radio energy burst with a flow of content that continually shifts and transforms, following the lifecycle and rhythm of the streets. In Brooklyn, the signals alight on Flatbush Avenue, blasting from radios in dollar vans, bakeries, churches and on street corners and kitchen tables. By accessing an analog technology that (outside of the radio itself) is essentially free for the listener, economically marginalized communities avoid the subscription and data fees built in to the conveniences of the digital life. Listeners, often the elders of the community, extend metal antennas and position the radios just so, trying to catch the elusive vibrations of crucial music, news and information that are seldom felt in New York City’s legal and mostly corporate owned media soundscape. In Flatbush, stations broadcast primarily to Haitians, Jamaicans, Trinidadians, Grenadians and Orthodox Jews. The Haitian stations are particularly active in East Flatbush with just under a dozen broadcasting daily in Kreyol to the large Haitian community. “I came across it at a very young age. There was this really popular station back in the late 80s, Radio Guinee, and it was based in Brooklyn.” says Joan Martinez, a young Haitian-American born in the US and a former program host on some of the unlicensed Kreyol language stations. “Nobody knows where it was, there are suspicions. But all I know is from Friday night all the way to Sunday night, you would just hear a series of these stations every weekend and it would be the place where you could listen to the latest in Haitian pop music, rap music. It was also the news, my parents and their friends would all sit around the radio and they would just be politicking in the living room getting really loud, you know, dancing, singing along that sort of thing. It was just like a meeting ground and the radio was guiding it.” This phase of New York City pirate radio rose from the ashes of a previous scene dating to the late sixties: a dozen or so stations sporadically run mostly by white teenagers: a mix of hippies, radicals and electronically inclined misfits. By 1987, this loose collective of friends and rivals devolved into infighting after a short-lived attempt to broadcast from international waters off Jones Beach. This created room for new pirate radio voices from diverse communities that were increasingly being pushed off the legal airwaves by high costs, format consolidation, and “the low power desert”, an FCC-led phaseout of small community broadcasters. The local pirates joined a growing national wave of progressive pirate radio activity taking advantage of a new generation of cheap FM transmitters imported from China or home-brewed in makeshift workshops by free radio activists. By the early 90’s, immigrant community-focused broadcasters In New York City flipped the unspoken rules of the earlier pirates who broadcast mainly late at night on a few pre-determined “safe” frequencies, instead filling the FM dial from bottom to top, day and night. In 2000, under pressure from a nationwide increase in pirate radio activity, the FCC introduced a new license class: Low Power FM (LPFM) but opposition from National Public Radio and the National Association of Broadcasters shut down the issuing of new licenses. That severely limited LPFM’s availability in major urban markets due to rules requiring LPFM’s to be “three click aways” from existing stations. Local pirates felt they had no alternative but to continue broadcasting and some stations in Flatbush have been on the air for decades. Despite the passage of the Local Community Radio Act in 2011, opening a new licensing window with relaxed spacing requirements, few new frequencies were available in NYC due to an already crowded dial. The continued pirate presence is enabled by a sort of safety in numbers, an FCC enforcement team hampered by a low budget and a bureaucratic process of enforcement. Interference aside, FCC commissioners and staff publicly fume at the pirates for a range of potential public safety violations, some more theoretical than others and claim they are somehow harming their own communities, and wonder finally, why don’t they just stream on the internet. By viewing radio piracy purely from a legal perspective, critics miss the cultural and historic forces driving the Haitian pirates. During the Duvalier dictatorship (1957-1986) Haitians had access to only two stations broadcasting in Kreyol, rather than French, the language of the elite. One was Radio Lumiere, a religious station and the other Radio Haiti-Inter, a fiercely independent voice whose director Jean Dominque was assassinated in 1999. “The peasant in Haiti, while he’s working on his farm you know he had a transistor.” Says Dr. Jean Eddy St. Paul, Director of the Haitian Studies Institute at the City University of New York. ‘And many peasants, they don’t have money to buy tobacco to smoke, but they will have money to buy the battery to put in the transistor. The first generation of migration, in the US, was during the 1960s and for many of those people the culture of transistor was part of their everyday life, so they’re still maintaining the culture of transistor. For them, having a radio station is very important.’ In July 2019, on a side street in East Flatbush, I met a man calling himself “Joseph” aka “Haitian” (“because I’m a pure Haitian!”), part of a group that keeps Radio Comedy FM on the air. “There’s no owners and committee. It’s a bunch of young guys”. Joseph says, “We have to do something positive for our community. Right now the Marines are in Haiti and we don’t know what’s next! CNN don’t show you this! BBC don’t show you this! So what we do, we have people in Haiti that call us and tell us what’s going on and will send us pictures. This is how we get our information. And bring it to the people…. I have family over there, my mother’s still there. So I have to know what’s going on. At this point in the digital age, it’s an open question how long these analog pirate stations will remain relevant, as their audiences age, neighborhoods gentrify and younger listeners gravitate to social media platforms. The answer seems to lie with their elderly and impoverished listeners. “They don’t have enough money to buy the newspapers understand?.” Joseph says.” For him that makes it worth it to keep Radio Comedy on the air despite a crackdown from the FCC backed by the PIRATE Act signed into law in 2020 that increases fines to $100,000 a day up to $2 million. But the legislation lacks funding to enforce the new regulations. With a federal statute still in place reducing fines down to the ability to pay, it’s unclear whether the PIRATE Act will be anything more than another in an escalating series of scare tactics. Though the FCC has recently suggested the possibility of a new round of LPFM licenses in the future, the already crowded nature of NYC’s FM band makes it unlikely that new frequencies will be made available to the current pirate stations. In addition the FCC doesn’t want to be seen as rewarding illegal activity by granting a license to former pirate broadcasters, which was a prohibition in LPFM’s earlier licensing periods. And for the moment, Joseph, who’s been running unlicensed stations since 1991 (‘it’s an addiction’) is equally unlikely to cede the airwaves. He sees Radio Comedy as not just a radio station, but a community lifeline. “You know many children we save? There was a bunch of guys…Jamaican, Trinidadian, Haitian trying to form a gang. We talked to them, bring them to the station. Most of them have a diploma now. Without the radio, most of them probably get locked up or dead.” Even with the PIRATE act on the books, the number of stations on the air in Brooklyn has remained steady with an average of about 25 per day and the advent of the Coronavirus pandemic has only sharpened their mission. In March 2020 as the spread of Covid-19 lead to NYC’s lockdown, the unlicensed Haitian broadcasters and the other West Indian stations in Brooklyn took a step closer to their listeners, increasing their air time and enhancing their formats to deliver information about the virus both in New York and in their countries of origin amid the heavy toll it took on the community."

Félicia Atkinson’s Ni envers ni endroit que cette roche brûlante (Pour Georgia O’Keeffe) is approached as a meditation, not as meditative music, but as a reflection on the art of creation: how to inhabit one’s creation, how to convey it, domesticate it and live with it. Drawing inspiration from the artist Georgia O’ Keeffe, both in her work as a painter and in the houses in which she lived in New Mexico, and even in the landscapes that surround them, Félicia Atkinson has composed a piece that evokes and celebrates, in a poetic and holistic way, the mystery of art, the somnambulic oscillation that accompanies the act of creating. Blending fragmentary voices, islands of piano, electronic textures and patterns, and field recordings, Félicia Atkinson’s music is sincere and inspired, a meditation, then, but also a lesson we sometimes forget: being an artist is not an activity, even less a profession, it’s a singular way of approaching the world and, in so doing, densifying it. « Ni envers ni endroit que cette roche brûlante (Pour Georgia O’Keeffe) », de Félicia Atkinson, s’aborde comme une méditation, non pas comme une musique méditative, mais bien comme une réflexion autour de l’art de créer ; comment habiter sa création, comment la porter, la domestiquer et vivre avec. En puisant son inspiration chez l’artiste Georgia O’ Keeffe, à la fois dans son travail de peintre, mais également dans les maisons dans lesquelles elle a vécu, au Nouveau-Mexique, ou même dans les paysages qui les environnent, Félicia Atkinson compose ici une pièce qui évoque et célèbre, de manière poétique et holistique, le mystère de l’art, le balancement somnambulique qui accompagne l’acte de créer. Mêlant voix fragmentaire, îlots de piano, textures et trames électroniques ou encore enregistrements de terrain, la musique que nous offre Félicia Atkinson est une musique sincère et inspirée, une méditation, donc, mais aussi une leçon qu’on oublie parfois : être artiste, ce n’est pas une activité, encore moins une profession, c’est une façon singulière d’aborder le monde et, par là même, de le densifier. — Richard Chartier’s music takes up residence at the frontiers of the audible, on the edge where sound diffracts into an inter-dimensionality where sounds, space, listening and silence recombine in an arborescence of becomings that present themselves to us and then disappear. The space-time in which Richard Chartier’s music unfolds is a stretched space-time, barely emerging in the world of sound. The delicacy, precision and accuracy of the composition Recurrence.Expansion lies precisely in this dialogue between a shape that is exposed and developed in an inspired and masterful way, and the sonic biotope in which this shape develops. It is from such an encounter that the singularity of Richard Chartier’s music emerges, music of attentive listening, but also sensitive, inhabited music, a music of discreet metamorphosis. La musique de Richard Chartier se loge aux frontières de l’audible, dans cette lisière où le son se diffracte dans une inter-dimensionalité où les sons, l’espace sonores, l’écoute et le silence se recombinent en une arborescence de devenirs qui se présentent à nous et disparaissent. L’espace-temps dans lequel se déploie la musique de Richard Chartier est un espace-temps étiré, affleurant à peine dans le monde sonore. La délicatesse, la précision et la justesse de la composition Recurrence.Expansion réside précisément dans ce dialogue entre une forme exposée, déclinée, de manière inspirée et maitrisée, et le biotope sonore dans lequel cette forme se développe. C’est d’une telle rencontre qu’émerge la singularité de la musique de Richard Chartier, musique d’écoute attentive, mais également musique sensible, habitée, une musique des métamorphoses discrètes. —Francois J. Bonnet, Paris, March 2023

In 1975, spiritual jazz pioneer Brother Ah (aka Robert Northern) ventured into a more worldly sound on his second album, incorporating robust African and Asian influences. Its eight eclectic tracks feature vocals from artists Dara, Aiisha, Kwesi Gilbert Northern and Ayida Tengemana, along with cacaphonous percussion, flute and stringed instrument flourishes.

Allen Ginsberg, the voice of a generation, fierce, gentle, profound and profane, paired with music created especially for his work, by some of the guiding lights of Jazz in the modern era - Mark Bingham, Bill Frisell, Arto Lindsay, Marc Ribot, and others. All masterfully coordinated and produced by the mad scientist of collaborations, Hal Willner.First released in 1989, this time capsule surges forth into the now with 8 additional tracks never included on the original release. These are timeless works, a garden of eden on vinyl to wander through repeatedly, guided by the founding father of Beat Poetry. Graced by an irresistible coda co-written with Shimmy-Disc founder Kramer, his lyrical mantra of "Don't Grow Old".

Recital presents a book and CD homage to the New Zealand-born American composer Annea Lockwood (b. 1939). The unique concept for this album was conceived by artists Noel Meek (New Zealand) and Mattin (Spain), who each share a deep admiration for Lockwood. A longform Skype conversation between the three artists was arranged at the end of 2020. They discussed politics, aesthetics, and Annea’s compositional practice among other things. Noel Meek & Mattin had from the beginning decided that the conversation itself would be used as a score for this album, Homage to Annea Lockwood. “My work is my way of exploring the world” says Lockwood. Each piece on the album reflects her prismatic compositional practice: sound maps, scores that unfold temporally or environmentally, synchronous with nature, and pianos transplanted to exotic locations (often engulfed in flames). Meek & Mattin maintain a playfulness and curiosity of Annea’s sound world; from electronic verbal fizz, a recording of lighting a laptop on fire, hydrophonic diaries from underneath an old oak tree in New Zealand, to a polyphonic choral piece which concludes the album. Homage to Annea Lockwood is housed in a hand-numbered paperback book, which carries a full transcription of the conversation, in this case… the score, along with lush photographic documentation, and ending with a lovely afterword written by Annea Lockwood. Recital is especially happy to be working with Annea again years later, after publishing her 2014 album Ground of Being (R7, CD). What a joy it is to celebrate Annea, and how appropriate it be done through the ritual of music.

The first vinyl release from American artist Sydney Spann, Sending Up A Spiral Of well encapsulates Spann’s body of work thus far. On their music, which reacts to themes of family systems and care work, Sydney writes, “people who have done care work —nannies, sex workers, therapists, nurses— may possess their own musical knowledge, developed over time through particular modes of voicing practiced to achieve a desired outcome in their labor. Attending intimately to these ways of voicing and listening and bringing them into a sound practice could be a way to legitimize a less recognized kind of musical knowledge.” Sending Up A Spiral Of explores this unarticulated expression through sound and song. The titular piece traces Spann within some quixotic woodland, as if beginning inside of some urban fairy-story. Self-soothing singing quivers under dragging branches, peeling cement and other tactile grit. The work drops into a new proximity half-way through as electronic contours overtake the environment. Sine-tones smolder in a pulsating choreography, perhaps reminiscent of Richard Maxfield’s “Night Music” played at half-speed. The second section of the record depicts a series of five smaller portraits, expressed (or disguised) as lullabies. An oceanic humming permeates them. “Possession” and “Purposeful Evening” are the most song-like lullabies, with their verse-chorus repetition and melodic simplicity. Innocuous words “baby” and “honey” are encoded with deeper, often painful connotations. Sydney’s voice and vision for this album is ambitious, cloaked in the strains and contradictions of what love means in the nuclear family. A 16-page artist pamphlet of rubbings, photographs and sheet music accompanies the LP, along with a digital PDF of Spann’s thesis “Sending Up A Spiral Of: A Musical Epistemology Made Through Care Work.”

In 1978 Having Been Built on Sand was conceived as a vinyl edition and released by the Rüdiger Schöttle gallery in Munich with sleeve design by Weiner. The piece consists of eight untitled tracks. Lawrence Weiner, Tina Girouard, and Britta Le Va recite text with Dickie Landry’s woodwinds, all recorded in the natural reverb of Robert Rauschenberg’s studio, a former mission and chapel in Lower Manhattan. Layering Girouard in English, Le Va in German, and Weiner in English and German blocks of related or physically proximal texts repeat, invert, and intersect with Landry’s music as a constant. The layers of text and sound have meanings that fluctuate in complexity and scope, and like much of Weiner’s work, beyond mere facts. The first piece is a trio for Landry’s keening tenor, repeating winnowed but breathy lines that contrast with and buoy Le Va’s clear, husky phrases, building in intensity as Weiner, in English, offers statements that are caught just off mic. The third cut adds Girouard, and one can hear woven parallels in the two women’s voices, cadences, and pitches, with Weiner’s cutting inflection dancing amid them. Landry’s bass clarinet is rich in its warble, full and gentle with woody footfalls that demarcate shapes through the chorus. Vocal rhythmic cycles, wordless in nature, are the energy that courses through the fourth song, urgent and sweaty as Weiner recites statements of political position in the Middle Ages, Le Va declaiming alongside in German. On soprano saxophone for the fifth tune, Landry pierces and darts in a bright manner in a private dialogue with himself, echoing Steve Lacy as female voices nearly bury one another in closely valued hues. Weiner, meanwhile, volleys between the LP’s title phrase and cornerstone proclamations such as “the artist may construct the piece. The piece may be fabricated. The piece need not be built.” The closing cut makes curious use of delay and alto flute, Landry’s breath and the inherent percussiveness of the instrument’s keys creating a slick rhythmic support that courses through overlapping vocal phrases, advancing and receding declarations of presence and intent.

Debut album that serves as both an optimistic statement of intent and a final glance back at the painful places it explores

Back in the early ‘90s, whenever the pirate radio MC announced “a pause for the cause”, I usually pressed pause on my cassette recorder. That’s something I would regret years later, when ad breaks had become cherished mementos of the hardcore rave era. Luckily, back in the day I often left the tape running while I went off to do something else. So a fair number of ad breaks got captured accidentally for my later delectation. Not nearly enough, though. So in recent years I started combing through the immense number of pirate radio sets archived on the internet. Sometimes the tracklists would note “ad break” or “ads”, helping to narrow the search. But often I’d just stumble on a bunch in the middle of a pirate show preserved on YouTube or an oldskool blog. A few of my original unintended “saves” and latterday “finds” are included in this wonderful collection by audio archaeologist Luke Owen. It’s the latest in his series of compilations of UK pirate radio advertisements, with this volume focusing on the audio equivalent of the rave flyer: MCs breathlessly hyping a club night or upcoming rave, listing the lineup of deejays and MCs, boasting about hi-tech attractions like lasers and projections, mentioning prices and nearest landmarks to the venue, and occasionally promising “clean toilets” and “tight but polite security” (“sensible security” is another variation). Some of these ads are etched into my brain as lividly as the classic hardcore and jungle tunes of that time. (Most rave ads incorporate snippets of current music, of course – big anthems and obscure “mystery tracks” alike). Names of deejays ring out like mythological figures: who were Shaggy & Breeze, Kieran the Herbalist, Tinrib, Food Junkie? Putting on my serious hat for a moment, I think these ads are valuable deposits of sociocultural data, capturing the hustling energy of an underground micro-economy in which promoters, deejays and MCs competed for a larger slice of the dancing audience. But mostly, they are hard hits of pure nostalgic pleasure, amusing and thrilling through their blend of period charm, endearing amateurism, and contagiously manic excitement about rave music’s forward-surge into an unknown future. The best of these ads give me a memory-rush to rival the top tunes and MC routines of the era. — Simon Reynolds, author of Energy Flash: A Journey Through Rave Music and Dance Culture.

Back in the early ‘90s, whenever the pirate radio MC announced “a pause for the cause”, I usually pressed pause on my cassette recorder. That’s something I would regret years later, when ad breaks had become cherished mementos of the hardcore rave era. Luckily, back in the day I often left the tape running while I went off to do something else. So a fair number of ad breaks got captured accidentally for my later delectation. Not nearly enough, though. So in recent years I started combing through the immense number of pirate radio sets archived on the internet. Sometimes the tracklists would note “ad break” or “ads”, helping to narrow the search. But often I’d just stumble on a bunch in the middle of a pirate show preserved on YouTube or an oldskool blog. A few of my original unintended “saves” and latterday “finds” are included in this wonderful collection by audio archaeologist Luke Owen. It’s the latest in his series of compilations of UK pirate radio advertisements, with this volume focusing on the audio equivalent of the rave flyer: MCs breathlessly hyping a club night or upcoming rave, listing the lineup of deejays and MCs, boasting about hi-tech attractions like lasers and projections, mentioning prices and nearest landmarks to the venue, and occasionally promising “clean toilets” and “tight but polite security” (“sensible security” is another variation). Some of these ads are etched into my brain as lividly as the classic hardcore and jungle tunes of that time. (Most rave ads incorporate snippets of current music, of course – big anthems and obscure “mystery tracks” alike). Names of deejays ring out like mythological figures: who were Shaggy & Breeze, Kieran the Herbalist, Tinrib, Food Junkie? Putting on my serious hat for a moment, I think these ads are valuable deposits of sociocultural data, capturing the hustling energy of an underground micro-economy in which promoters, deejays and MCs competed for a larger slice of the dancing audience. But mostly, they are hard hits of pure nostalgic pleasure, amusing and thrilling through their blend of period charm, endearing amateurism, and contagiously manic excitement about rave music’s forward-surge into an unknown future. The best of these ads give me a memory-rush to rival the top tunes and MC routines of the era. — Simon Reynolds, author of Energy Flash: A Journey Through Rave Music and Dance Culture.

A breathtaking self-conscious free-jazz masterwork, 'Rise Vision Comin'' summarizes more than 30 years of musical and theoretical/political expression from renowned activist/scholar/free-jazz pioneer Haki R. Standing on the verge of spiritual jazz aesthetic, his music remains timeless & unforgettable after it's longstanding creation. The first album by the group Rise Vision Comin was released in 1976, and features among others Wallace Roney on trumpet, Clarence Seay on bass and Agyei Akoto on saxophone who also served as creative director. It features 9 tracks with the title track, “Rise, Vision, Comin” a great example of the adhesive comradery between instrumentation and Madhubuti’s spoken-word.