MUSIC

Counter Culture Chronicles proudly announces the reissue of Dr. Timothy Leary – The Radicalization Of Timothy Leary, a remarkable archival collection from the early days of Counter Culture Chronicles. This powerful audio document captures one of the most dramatic and controversial periods in American counterculture history, focusing on the period following Dr. Timothy Leary's spectacular Weather Underground-assisted prison escape and flight to Algeria in 1970. In September 1970, Leary escaped from California's minimum-security prison by climbing along a telephone wire over a 12-foot chain-link fence, aided by the Weather Underground in a daring operation that cost $25,000. This escape led him first to Algeria, where he sought refuge with Black Panther leader Eldridge Cleaver, before eventually being captured and returned to the United States. This cassette contains a fascinating 1966 interview of Leary at the Millbrook estate, where he and Ram Dass (then Richard Alpert) continued their psychedelic research after being dismissed from Harvard. Both men were formally dismissed from Harvard in 1963 - Leary for leaving Cambridge without permission and Alpert for allegedly giving psilocybin to an undergraduate. The recording captures Leary during his transition from academic researcher to counterculture icon, offering insights into his evolving philosophy and growing radicalization. The collection includes a reaction to Leary's escape and Algerian exile by Ram Dass, his former Harvard colleague and lifelong friend. The two had launched the Harvard Psilocybin Project in 1960, conducting clinical studies that dramatically reduced prisoner recidivism rates through guided psychedelic therapy. Their friendship endured despite taking dramatically different paths after Harvard, with Alpert becoming the spiritual teacher Ram Dass while Leary evolved into the counterculture's most famous advocate for consciousness expansion. Most dramatically, the tape features a 1971 communique by Eldridge Cleaver, the Black Panther Party's Minister of Information, in which he distances himself from fellow-exile Leary. Cleaver had placed Leary under "revolutionary arrest" as a counter-revolutionary for promoting drug use, reflecting the tension between the Panthers' political militancy and Leary's psychedelic evangelism. In this statement, Cleaver renounced any alliance between the Black Panthers and Leary, and also renounced involvement with psychedelic drug culture as a whole. The recording concludes with a 1983 interview of Leary following the publication of his autobiography Flashbacks, offering retrospective insights into this turbulent period. President Richard Nixon had called Leary "the most dangerous man in America," and during the 1960s and 1970s, he was arrested 36 times. This collection captures the complexity of a figure who went from respected Harvard psychologist to fugitive revolutionary to eventual government informant. Reissued as Counter Culture Chronicles 4 with new artwork and including two inserts with militant quotes from both Leary and Cleaver from the Algeria period, this release documents a pivotal moment when psychedelic consciousness met revolutionary politics in the cauldron of 1970s radicalism. The tensions and contradictions captured in these recordings illuminate the broader conflicts within the American counterculture movement itself. This is essential listening for anyone seeking to understand the intersection of consciousness research, political radicalism, and the underground movements that defined an era. As the insert notes: "Brains on fire and souls on ice."

Irreversible Entanglements’s self-titled debut album was originally released in September 2017, and features the first music ever played together by the freshly assembled Philly/NY/DC-based quintet of poet Camae Ayewa (aka Moor Mother), bassist Luke Stewart, saxophonist Keir Neuringer, trumpeter Aquiles Navarro, and drummer Tcheser Holmes. The explosive collection of improvised free-jazz with spoken word accompaniment was born after the group's initial meeting at a Musicians Against Police Brutality event (organized by musicians/comrades Amirtha Kidambi and Peter Evans following the state-sponsored killing of Akai Gurley).

As the original press release puts it: “the spirit and subject the band channels and explores represent a return to a central tenet of the free jazz sound as it was founded—to be a vehicle for Black liberation. As creative and adventurous as any recording of contemporary avant-garde jazz but offering listeners no abstractions to hide behind, this is music that both honors and defies tradition, speaking to the present while insisting on the future.”

It’s that balance of honor and defiance that is so palpable in this early music of Irreversible Entanglements which, despite its system-shocking effect, sits squarely in the lineage of East Coast free jazz (often echoing the mid-1960s work of The New York Art Quartet and Amiri Baraka, among others). That line can be traced through all of the band’s recordings, including two other albums released by International Anthem (2020's Who Sent You? and 2021's Open The Gates), and their 2023 album Protect Your Light (released by Impulse! Records). Now ten years on from their first collective sound captured in the recording session for this self-titled debut, it’s clear that Irreversible Entanglements's intensity of spirit and purity of purpose influenced our label as much as it did its own community.

The IA11 Edition LP features our IARC 2025 obi strip, plus a new 8-page 11x11" insert booklet with unpublished session photos and new liner notes by Irreversible Entanglements bassist Luke Stewart.

Phase Shifting Index is a time capsule record of Jeremy Shaw’s vast original artwork that includes audio excerpts, voiceover passages and music composed by There in Spirit and Konrad Black. Shaw’s seven-channel video, sound and light installation–that premiered at Centre Pompidou in 2020–uses science fiction, documentary, visual effects and synchronisation to induce an ecstatic experience in narrative temporality. Each video details the belief systems of one of seven fictional subcultural groups spread across time that aspire to induce parallel realities that could redirect the evolution of the human species through embodied forms of ritual, ideology and movement. The vinyl release serves as a gathering of the piece’s key audio elements, focussing on their importance to the engineering of the artwork and their stand-alone listening qualities. Side A of the record follows the dramaturgy of the artwork in full-swing, including audio segments from four of its five distinct chapters. Written by long time collaborators Konrad Black and Jeremy Shaw together as There in Spirit, “Cross-Temporal Sync” soundtracks the strobing peak of the installation at the moment when all seven disparate videos fall into a unified choreography in which every person on every screen performs the same ecstatic series of slow-motion movements. The pulsing, hypnotic dirge aligns with the locked choreography in mood and action, caught somewhere between ecstatic trance and somatic takeover. A steady sub line, clipped stabs and a swooping choral gasp harmonise with the dancers movements onscreen while restrained filters open slowly to reveal a submerged melody that builds in intensity towards the chaotic rupture of Black’s “Mosh”. Here the score breaks into digital shards as heard through analog bodies colliding and pixelating into each other. The dancers eventual dissolution into “Particles” sounds like the field recording of a disembodied neural cosmos. The B-side of the record contains a narrative outline edit of the artwork comprised of music, excerpts and pieces of narration from each video. Listeners can follow along in an accompanying thirty-six page booklet of full-bleed film stills documenting each of the seven groups as they move through the five chapter dramaturgy. Composer Konrad Black’s authentically backwards-glancing production and sound design is as disparate as the groups represented on screen. From the bespoke-16mm-tribal-techno of “The Cyclical Culture” and retro-cyber-funk of the “Zero-Ones,” to the VHS-dark-wave of “The Violet Lux” and skewed vocal/piano minimalism of the “Quantum Modern,” each group exists in its own custom-made world out-of-time. The record ends where it began, with the full sequence of “Ramping” playing out as each subcultural world begins to lose control, galvanise, sync, rupture, atomise and scatter throughout the universe, only to loop back into another inevitable beginning.

“This is the time that we, who have benefited from the Last Poets should be able to say, ‘it’s the Last Poets. It’s them we should be honouring, because we did not honour them for so many years…”

KRS One wasn’t just addressing the hip hop fraternity when he uttered those words by way of introducing the video for Invocation – a poem written thirty years ago, around the time of the Last Poets’ last significant comeback. He was speaking to everyone who’s been affected by the word, sound and power issuing from the most revolutionary poetry ever witnessed, and that the Last Poets had introduced to the world outside of Harlem at the dawn of the seventies.

In 2018 the two remaining Last Poets, Abiodun Oyewole and Umar Bin Hassan, embarked on another memorable return with an album – Understand What Black Is – that earned favourable comparison with their seminal works of the past, whilst showcasing their undimmed passion and lyrical brilliance in an entirely new setting – that of reggae music. Tracks like Rain Of Terror (“America is a terrorist”) and How Many Bullets demonstrated that they’d lost none of their fire or anger, and their essential raison d’etre remained the same.

“The Last Poets’ mission was to pull the people out of the rubble o f their lives,” wrote their biographer Kim Green. “They knew, deep down that poetry could save the people – that if black people could see and hear themselves and their struggles through the spoken word, they would be moved to change.”

Several years later and the follow-up is now with us. The project started when Tony Allen, the Nigerian master drummer whose unique polyrhythms had driven much of Fela Kuti’s best work, dropped by Prince Fatty’s Brighton studio and laid down a selection of drum patterns to die for. That was back in 2019, but then the pandemic struck. Once it had passed, the label booked a studio in Brooklyn, where the two Poets voiced four tracks apiece and breathed fresh energy, fire and outrage into some of the most enduring landmarks of their career. Abiodun, who was one of the original Last Poets who’d gathered in East Harlem’s Mount Morris Park to celebrate Malcolm X’s birthday in May 1968, chose four poems that first appeared on the group’s 1970 debut album, called simply The Last Poets. He’d written When The Revolution Comes aged twenty, whilst living in Jamaica, Queens. “We were getting ready for a revolution,” he told Green. “There wasn’t any question about whether there was going to be one or not. The truth was many of us still saw ourselves as “niggers” and slaves. This was a mindset that had to change if there was ever to be Black Power.”

He and writer Amiri Baraka were deep in conversation one day when Baraka became distracted by a pretty girl walking by. “You’re a gash man,” Abiodun told him. The poem inspired by that incident, Gash Man, is revisited on the new album, and exposes the heartless nature of sexual acts shorn of intimacy or affection. “Instead of the vagina being the entrance to heaven,” he says, “it too often becomes a gash, an injury, a wound…”

Two Little Boys meanwhile, was inspired after seeing two young boys aged around 11 or 12 “stuffing chicken and cornbread down their tasteless mouths, trying to revive shrinking lungs and a wasted mind.” They’d walked into Sylvia’s soul food restaurant in Harlem, ordered big meals, then bolted them down and run out the door. No one chased after them, knowing that they probably hadn’t eaten in days. Fifty years later and children are still going hungry in major cities across America and elsewhere. Abiodun’s poem hasn’t lost any relevance at all, and neither has New York, New York, The Big Apple. “Although this was written in 1968, New York hasn’t changed a bit,” he admits, except “today, people just mistake her sickness for fashion.”

Umar is originally from Akron, Ohio, but had arrived in Harlem in early 1969 after seeing Abiodun and the other Last Poets at a Black Arts Festival in Cleveland. That’s where he first witnessed what Amiri Baraka once called “the rhythmic animation of word, poem, image as word-music” – a creative force that redefined the concept of performance poetry and stripped it bare until it became a howl of rage, hurt and anger, saved from destruction by mockery and love for humanity. When Umar’s father, who was a musician, was jailed for armed robbery he took to the streets from an early age where he shined shoes and raised whatever money he could to help feed his eight brothers and sisters. By the time he saw the Last Poets he’d joined the Black United Front and was ready to join the struggle.

Once in Harlem, Abiodun asked him what he’d learnt in the few weeks since he’d got there. “Niggers are scared of revolution,” Umar replied. “Write it down” urged Abiodun. That poem still gives off searing heat more than fifty years later. In Umar’s own words, “it became a prayer, a call to arms, a spiritual pond to bathe and cleanse in because niggers are not just vile and disgusting and shiftless. Niggers are human beings lost in someone else’s system of values and morals.”

And there you have it. It's not just race or religion that hold us back, but an economic system that keeps millions in poverty and living in fear – a system born from political choice and that’s now become so entrenched, so bloated on its own success that it’s put mankind in mortal danger. It was many black people’s acceptance of the status quo that inspired Just Because, which like Niggers Are Scared Of Revolution, was included on that seminal first album. Along with their revolutionary rhetoric, it was the Last Poets’ use of the “n word” that proved so shocking, but it would be wrong to suggest that they reclaimed it, since it never belonged to black people in the first place. There’s never any hiding place when it comes to the Last Poets. They use words like weapons, and that force all who listen to decide who they are and where they stand.

Umar’s two remaining tracks find him revisiting poems first unleashed on the Poets’ second album This Is Madness! Abiodun had left for North Carolina by then where he became more deeply enmeshed in revolutionary activities and spent almost four years in jail for armed robbery after attempting to seize funds related to the Klu Klux Klan. Meanwhile, the 21 year old Umar was squatting in Brooklyn and had developed close ties with the Dar-ul Islam Movement. A longing for purity and time-honoured spiritual values underpins Related to What, whilst This Is Madness is a call for freedom “by any means necessary,” and that paints a feverish landscape peopled by prominent black leaders but that quickly descends into chaos. “All my dreams have been turned into psychedelic nightmares,” he wails, over a groove now powered by Tony Allen’s ferocious drumming.

Those sessions lasted just two days, and we can only imagine the atmosphere in that room as the hip hop godfathers exchanged the conga drums of Harlem for the explosive sounds of authentic Afrobeat. Once they’d finished, the recordings and momentum returned to Prince Fatty’s studio, since relocated from Brighton to SE London. This was stage three of the project, and who better to fill out the rhythm tracks than two key musicians from Seun Anikulapo Kuti’s band Egypt 80? Enter guitarist Akinola Adio Oyebola and bassist Kunle Justice, who upon hearing Allen’s trademark grooves exclaimed, “oh, the Father… we are home!”

Such joy and enthusiasm resulted in the perfect fusion of Nigerian Afrobeat and revolutionary poetry, but the vision for the album wasn’t yet complete. He wanted to create a new kind of soundscape – one that reunited the Poets with the progressive jazz movement they’d once shared with musicians like Sun Ra and Pharoah Sanders. It was at that point they recruited exciting jazz talents based in the UK like Joe Armon Jones from Mercury Prize winners Ezra Collective, also widely acclaimed producer/remixer and keyboard player Kaidi Tatham, who’s been likened to Herbie Hancock, and British jazz legend Courtney Pine, whose genius on the saxophone and influence on the UK’s now vibrant jazz scene is beyond question.

The instrumental tracks on Africanism are in many ways as revelatory and exciting as the Last Poets’ own. It’s important to remember that the kaleidoscope of styles and influences we’re presented with here aren’t the result of sampling but were played “live” by musicians responding to sounds made by other musicians. That’s where the magic comes from, aided by Prince Fatty’s peerless mixing which allows us to hear everything with such clarity. Music fans today have grown accustomed to listening to all kinds of different genres. Their tastes have never been so broad or all-encompassing, and so the music on this new Last Poets’ album is as groundbreaking as their lyrics, and perfectly suited to the era that we’re now living in.

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.

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!

‘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.

 

"When it travels, the voice is a double agent, a trickster, or a dubious guru, but when it pauses for a recording, it's historical, capturing a mood or an emotion for all time. I didn't expect that I would hardly recognize the people who made Salt — myself and Hessel Veldman — a year and a half after recording it, but this is where I find myself now, so I'll say a few words about this temporary prosopagnosia.

Twelve years ago, when I moved to the Netherlands from Japan, I made a piece called How to Lose Your Voice. It was a YouTube hit because people wanted to learn how to actually lose their voices, though I doubt they found what they were looking for in the video. But I mention it because it's like a diary for me: my voice simply isn't the same now as it was then.

I wonder where my voice has gone.

I just listened to a radio interview with a woman who had her larynx removed.

About fifteen minutes after listening to her new voice, altered by the use of a voice prosthesis to make her audible, the interviewer played a recording of her pre-surgery voice. Of course, I was curious to hear it, and although it was immediately obvious that the gentle ease of her first voice was gone, this new voice, with its raw, gravelly sound, was even more intriguing because of its determined power to express that which needed to be expressed.

When Hessel and I first listened to the Salt in its entirety, I said in astonishment, "who wrote this?"
Marianna Maruyama, sure, but this artist goes by more than one name. Many voices spoke through me in this album. You might even recognize one of them as yours."  

"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.

Absolute K.O. bout of free jazz poetry by a spry, 85 year old Joe McPhee, adapting his renowned improvised practice to words - juxtaposed with Mats Gustafson’s sparing brass and electric gestures. It’s an utterly timeless and transfixing salvo, another shiny notch for Smalltown Supersound’s brilliant Le Jazz Non Series.
*300 copies limited edition* As a common ligature to the OG free jazz scene of ‘60s NYC, with formative binds to its European offshoots and the experimental avant garde, Joe McPhee is a true force of nature who has represented jazz at its freest over a remarkable lifetime. In duo with Swedish free jazz and noise standard bearer Mats Gustafson, he upends expectations with an astonishingly vivid and upfront example of his enduring contribution to freely improvised music. In 11 parts he variously reflects on everything from the neon sleaze and scuzz of NYC to contemporary US politicians and laugh out loud imitations of his previous sparring partners such as Peter Brötzmann, with a head-slapping immediacy that leaves you reeling, spellbound. 

McPhee’s flow of rare, organic cadence, ranging from urgent to contemplative and dreamlike, is blessed with a unique turn-of-phrase that surely mirrors his decades of instrumental work. Gustafsson, meanwhile, dextrously takes up the mantle with a multi-instrumental spectrum of sounds, leaving McPhee unbound and able to float and sting on the mic. There’s obvious wisdom in his perceptively penetrative observations, as derived from a rich cultural life well spent, but also a playful naivety and levity in his ability to veer from almost melodic speech to explosive aggression and a knowing, bathetic wit. It’s perhaps hard to believe that McPhee only started incorporating and performing spoken word in his work in the past ten years, a half century since his declaration of “What Time Is It‽” announced his arrival on a legendary debut ‘Nation Time’ (1971), ushering in one of free jazz’s most singular characters in the process. 

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.

"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."

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.

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.”

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.