MUSIC

“Noneness” is a work by shakuhachi player Lenzan Kudo, featuring reinterpretations of traditional honkyoku and long-form improvisations rooted in Zen philosophy. Recorded in Hakone, Kanagawa, the album incorporates natural sounds and reverberations, maximizing the breath and spatial resonance of the shakuhachi. The title “Noneness” signifies ‘emptiness’ or ‘void,’ capturing traces of personal spiritual practice and dialogue with nature. The credits include acknowledgments to Ryuichi Sakamoto and Zen master Nanrei Yokota, with a written comment from Yokota also included. Transcending the boundaries of ethno, jazz, and ambient music, the album carries both spiritual and cultural depth.

A collection of short-form compositions by shakuhachi player Lenzan Kudo, rooted in Zen spirit. In contrast to his long-form work “Noneness,” each track on this album spans approximately 2 to 5 minutes, distilling intense focus and spiritual depth into concise musical expressions. Utilizing the breath and overtones of the shakuhachi, the pieces incorporate ambient spatial processing, remaining grounded in the instrument’s traditional sonic world while embracing a contemporary resonance.

In his first studio album, legendary singer John Katokye shines an unprecedented light on the rich vocal music of the Banyankore and Bahororo people of Western Uganda, bringing to the fore two singing styles intimately anchored in their century-long practice of cattle herding. When still a young boy, Katokye ran away from home to immerse himself in the traditional songs of his region. Herding cattle in different farms to earn a living, he roamed his homeland singing for several decades, refining his art form one performance at a time. Now approaching his 60th birthday, Katokye has become arguably the most talented and popular traditional singer alive in his region today.

Specializing in the style of ‘ekyeshongoro’, Katokye improvises short poetic sentences, like a long series of Japanese haiku, to convey morsel-sized impressions on the land and history of his people and their cherished cattle. On a regular performance, one or several singers usually back up the meandering of the lead vocalist, overlapping their verses in a continuous vocal flow – at times stretching well beyond ten minutes – transforming the moment into a long meditative experience. Marking the major twists and turns of their river-like performances, all the singers punctually raise their pitch together, steadily increasing the intensity of the current that pulls the audience along their mesmerizing praising chant.

Named after Katokye’s clan, ‘Abanzira’ pays tribute to the moral values and beauty of the women from his lineage, while ‘Ekyeshongoro Kyabakazi’ singles out the merits of the people of Karengo, a village at the heart of the Ankole region where Katokye settled with his loved ones. Throughout this song, Katokye peppers guttural breaths reminiscent of the mooing cows grazing in the hills surrounding his home. To say that the Banyankore and Bahororo people have a deep bond with their cattle might be an understatement in a culture where the generous eyelashes and quiet gaze of calves shape beauty standards, while the subtle taste of smoked milk flavours family reunions and friendly hang outs.

‘Okugamba Ente’ illustrates this intimacy well as Katokye salutes cows’ understanding of human nature, beating with his herding staff the pulse of another form of praise singing deeply rooted in the region, transporting listeners from the meditative river of ekyeshongoro to the dense and wordy waterfall of the ekyevugo style. Gluing words together to recite a dense series of sentences in one breath, ekyevugo singers draw on local myths and history while evoking cattle as signs of beauty and wealth to praise their audience and highlight the quality of the moments lived together at weddings, political rallies, or family gatherings. Acknowledging the praises, the audience usually concludes each flow with a short and vocal ‘eee’ during which the reciter quickly catches breath to draw strength and fire the next verse.

And the talent lives on in the younger generations as the album concludes with ‘Omuhogo gwa Rujeru’, foregrounding Katokye’s acolyte and longtime partner Samuel Rujeru who takes the lead in driving a song usually opening fire sessions, calmly warming up the audience and performers for an evening of storytelling. As they listen to the singers’ whirling melismas and passionate bursts, it’s not unusual for people to raise their arms in the air in imitation of the iconic long horns of their beloved cattle with which they share their lives in the bushy hills of the region. Rendered for the first time in an intimate studio recording session, listeners can now feel the warmth of these amazing vocal styles that for so many years accompanied the lives and dreams of the Banyankore and Bahororo people.

In English, the Xhosa word “useza” means to arouse or elicit a feeling, and it perfectly illuminates Sekuru Chaka Chawasarira’s lifelong practice. The eminent Zimbabwean artist and educator is among the last remaining masters of the matepe, a large mbira-style instrument that’s played with both thumbs and index fingers to expand its rhythmelodic complexity. And on ‘Useza’, he fully demonstrates the matepe’s illusory potential, overdubbing hypnotic sequences to provoke shifting harmonic progressions that ethnomusicologist Andrew Tracey labeled “kaleidophony” back in 1970. An ancient art within North-Eastern Zimbabwe’s Shona culture, the matepe is traditionally used in local rituals, where its ambiguous psychoacoustic mirages evoke trance states to aid communication with ancestral spirits. Only half a century ago, ceremonies amongst the Sena Tonga and Kore-Kore peoples would involve up to six musicians, each playing interlocking polyrhythmic sequences. In 2025, the music is threatened with extinction; following decades of vilification from Zimbabwe’s evangelical and pentecostal churches, who associate the rituals with witchcraft, there are fewer than ten master musicians left.

Called the “Mozart of mbira” by composer Keith Goddard, 83-year-old Chawasarira has been developing his relationship with the instrument since he was just a young man. He grew up in a Catholic mission and was dedicated to the church, founding his own choir, but he maintained his connection to Zimbabwean culture by studying the region’s traditional rhythms. Chawasarira’s father had been a prominent drummer, and when Chawasarira was older, working as a teacher at the mission school, he ventured out to observe local mbira ensembles, eventually participating regularly in spirit ceremonies. And although there were tensions between Chawasarira’s work with the church and his interest in controversial folk music, he managed to strike a precarious balance, introducing drums to his Catholic services in the 1960s and even composing a mass for karimba. Chawasarira’s reputation grew steadily; he was invited to Lousville University in the 1990s to represent Zimbabwe at a contemporary composition festival, and his youth ensembles helped popularize Shona mbira traditions not just at home, but around the world.

Today’s evangelical Christians are less tolerant than the Catholic church however, with fundamentalist preachers blaming mbira music for all manner of tragedy. Chawasarira remains undeterred; living in Chitungwiza, he builds matepes and karimbas and tutors children, and ‘Useza’ is a celebration of his years of experience, a way for the maestro to preserve his repertoire for future generations. Recorded at the dead of night while the rest of the township is sound asleep, the album reproduces the mesmerizing sound of a Shona ritual by overlaying discrete fractal sequences filled with haunting overtones and buzzing rhythms. Chitungwiza works alone, harmonizing with himself and chanting over the weightless polyrhythms to create musical illusions that sound different depending on where the listener might be positioned. It’s a technique that’s been approached by various minimalist composers and avant-garde explorers in the 20th century and beyond, and Chitungwiza goes straight to the source, skillfully substantiating kaleidophony and safeguarding Zimbabwe’s heritage.

Mount Athos, known as the «Holy Mountain,» is a monastic peninsula in northeastern Greece, central to Eastern Orthodox monasticism for over a millennium. Its twenty monasteries house around 2,000 monks dedicated to prayer and worship, which songs have echoed across the Aegean Sea for centuries, heard only by visiting pilgrims, isolated from conventional time and global events. After several years of research, and several visits to the retired community, we are happy to present our new project «Athos : Echoes from the Holy Mountain» dedicated to this liturgic music and repertoire that seems to be evolving outside the usual boundaries of time and space. Rooted in Byzantine chant, this a cappella tradition essential to monastic life featuring intricate yet serene melodies designed to facilitate prayer and contemplation, using a system of modes and scales to create a meditative atmosphere.

Trans-disciplinary, this effort of documentation also comprehends an artistic re-interpretation aspect inviting contemporary Greek and foreign artists to reflect on the subject. A musical compilation which captures original field recordings from the 1960s and from today capturing the essence of liturgical music on Mount Athos, but also new compositions inspired by them by artists such as Holy Tongue (UK), Jay Glass Dubs (GR), Prins Emanuel & Inre Kresten Grupp (SWE), Jimi Tenor (FI), Gilb’r (FR), Daniel Paleodimos (GR), Esma & Murat Ertel (TUR) and Organza Ray (GR/US).

A trilingual book in English, Greek and French, featuring essays, articles, photographs and artistic comissions reflecting around the theme giving a voice to contributors such as , Stratos Kalafatis, Theodore Psychoyos, Tefra90, Father Damaskinos Ulkinuora, Prof. Thomas Apostolopoulos, Makar Tereshin, Phaedra Douzina-Bakalaki, Michelangelo Paganopoulos and Alberto Cameroni. The release of the book and the record will be followed by a cycle of exhibitions and conferences, deploying FLEE’s year-long research on Mount Athos, as well as its numerous commissioned artworks.

Afro-jazz ancestral healing at the crossroads of tradition and tomorrow

Matsuli Music is proud to announce the first vinyl reissue of Philip Tabane’s Sangoma ("Spiritual Healer") since its 1978 release. Remastered from the original tapes with lacquers cut by Frank Merrit and pressed on 180g heavyweight vinyl at Pallas in Germany, this definitive edition re-asserts the power of one of South Africa’s landmark recordings. Featuring new liner notes by cultural critic Kwanele Sosibo and artwork restoration by Siemon Allen, Sangoma returns in full force through an extended Malombo line-up, fronted by Tabane's spellbinding guitar - ancestral, timeless, and unbound.

Philip Tabane (1934–2018), the mercurial guitar genius of South African music, forged a sound that was as rooted in the spirit world as it was in daily life. With the Malombo Jazzmen of the 1960s, Tabane disrupted Western notions of “jazz,” bringing the resonant rhythm of cowhide malombo drums into the foreground. While outsiders and the uninitiated often reached for labels like “primitive yet sophisticated,” Tabane and his collaborators named it more truthfully: “music of the spirit.”

By the time of Sangoma, Tabane stood at a crossroads. Fresh from a period of three years’ touring in the United States where he graced the Newport Jazz Festival, and played alongside Miles Davis, Herbie Hancock, Pharoah Sanders and others, he brushed off comparisons with characteristic self-assurance: “No, I don’t play like Miles. Miles plays like me.” Back home in South Africa, and with a newly signed international distribution deal with WEA Records, he harnessed this momentum into a larger band setting, capturing a rare intensity.

The result was Sangoma—an album that bridges contradictions: expansive yet intimate, celebratory yet haunted by exile and return. Tracks such as “Sangoma,” “Hi Congo,” and “Keya Bereka” are not simply performances but living testaments, songs that would remain in his repertoire for decades. Unlike the moody, immersive character of much of his work, here Tabane is on the move—urgent, restless, uncontainable. As he announces on the second track, “Maskanta wa tsamaya” (“something that kicks ass”).

More than four decades on, Sangoma is both an historical document and a timeless invocation. From his home in Mamelodi to the world and back again, Tabane’s spiritual healing endures—raw, electric, and unbowed.

Long out of print, few copies spotted of this late 70's dreamy folk album...Veronique Chalot was born in Normandy in the north of France, but it was in Paris that she first became interested in traditional French folk music. In 1974 she landed in Rome where she soon earned a small, but dedicated following. England may have its Jacqui McShee (Pentangle), but France and Italy have its Veronique Chalot. For the past three decades Veronique has dedicated herself to playing, recording and researching medieval, renaissance, and early folk music from France and Italy, helping to save these musical forms from total obscurity. A l'entree du temps clair, released in 1982 on the small Italian Materiali Sonori label, was recorded while Veronique was living and researching in Italy. Although it was only her second studio album, Veronique's immense talent and sensitivity was already extremely evident. Here she sings and plays classical guitar (as well as the dulcimer and the hurdy-gurdy), backed by five Italian musicians playing a number of traditional instruments, including bouzouki, bagpipes, crumhorn, bendhir and bodhran, making this album of early French traditional music an enjoyable discovery even nearly three decades after its release.

If you head north on 1-85 from Hillsborough, NC, and take the exit for 58 East, in fifteen minutes you'll reach Diamond Grove, a small unincorporated area in Brunswick County, Virginia on the Meherrin River. To most eyes, there's not much there—you'll have to drive to Lawrenceville for groceries or to South Hill for hardware. But hidden in this patch of Virginia piedmont are the remnants of a dairy farm established in the 1740s, its main house an old two up, two down beauty still outfitted with rope beds and all. Go there today and you'll hear distant sounds of someone working soybeans and cotton in the leased-out outbuildings, farm-use tires grinding gravel roads, frogs peeping, and chickadees singing out: chick-a-dee, chick-a-dee. But if you happened to pass through in September of 2023, you might've heard fiddle tunes ricocheting off the pines, BBS rattling-to-rest inside empties, and the sounds of Weirs recording their second LP and Dear Life Records debut: Diamond Grove.Weirs is an experimental collective grown out of central North Carolina's music scene—one that is equal parts oldtime and DIY noise. Non-hierarchical in form, past Weirs performances have included anywhere from two to twelve people. In September 2023, nine traveled up US-58 to pack into the living and dining rooms of the dairy farm main house, still in the family of band member and organizer Oliver Child-Lanning, whose relatives have been there for centuries. This Weirs lineup—neither definitive nor precious—includes Child-Lanning; Justin Morris and Libby Rodenbough (his collaborators in Sluice); Evan Morgan, Courtney Werner, and Mike DeVito of Magic Tuber Stringband; and stalwarts Andy McLeod, Alli Rogers, and Oriana Messer who played deep into those late-summer evenings. What resulted are the nine tracks of Diamond Grove, recorded with an ad hoc signal chain assembled from a greater-communitys worth of borrowed gear.The Weirs project began as tape experiments on traditional tunes Child-Lanning made under the name Pluviöse in winter 2019. This evolved into the first Weirs record, Prepare to Meet God, which was self-released in July 2020 and was a collaboration between Child-Lanning and Morris during COVID. The strange conditions of that debut—a communal tradition of live songs recorded apart in isolation—are undone by Diamond Grove, a record rooted in the unrepeatable convergence of people, place, and time. On the new record, Weirs continue their search for how best to forward, uphold, and unshackle so-called "traditional" music. They are songcatchers, gathering tunes on the verge of obscure death. Their wild, centuries-spanning repertoire plays like an avant-call-the-tune session—a kind of Real Book for a scene fluent in porch jams, Big Blood, Amps for Christ, and Jean Ritchie. Weirs catch songs whose interpretive canon still feels ajar—open enough to stand next to but never above those who've sung them before. These aren't attempts at definitive versions. The recordings on Diamond Grove feel like visitations rather than revisions. And the question Weirs asks on this record is not how to simply continue the tradition of their forebears, but how traditional music could sound today.For Weirs, the history of this tradition could be taken less from the folk revival than from musique concréte; less from pristine old master recordings than something like The Shadow Ring if theyd come from the evangelical South. One listen to "(A Still, Small Voice)" and you'll hear the power of the hymn give way to its equal: the floorboards, fire crackle, dinners made and eaten. This tension between preservation and degradation is the inner light of Diamond Grove. Take "Doxology l": the melody of "Old Hundred", a hymn from the Sacred Harp tradition, is converted to MIDI, played through iPhone speakers, and re-recorded in the September air. To some revivalists, this hymn sung with all the glory of fake auto-tuned voices might sound sacreligious. But ears attuned, say, to the hyperpop production of the last few decades will immediately understand the tense beauty of hearing digitallyartifacted shape-note singing. This same tension animates "l Want to Die Easy." Weirs' version draws from A Golden Ring of Gospel's recording, monumentalized in the Folkways collection Sharon Mountain Harmony. The melodies, words, structure are largely unchanged. But the "'pure" clarity of voice in the early recording is gone. In its place, we hear the distancing sound of the dairy farm silo where Weirs recorded their version, its natural two-second reverb replacing pristine proximity. In this way, the sound of the recording site itself becomes equal to the traditional performance.The beating heart of Diamond Grove is Weirs's take on "Lord Bateman," a tune Jean Ritchie called a "big ballad:" played when the chores were done and the night's dancing had stopped. It is an 18th-century song—as old as the Diamond Grove farm—about a captured adventurer, described by Nic Jones as embodying the spirit of an Errol Flynn film. Like many great and often a cappella renditions, this "'Lord Bateman" is voice-forward, foregrounding the gather-round-children importance of yarn spinning. What's new here is the immense drone that transubstantiates the narrative into a ceaseless body of elemental forces. It's an eye-blurring murmur of collective strings that adds to the canon of Ritchie and June Tabor as much as to Pelt's Ayahuasca or Henry Flynt's Hillbilly Tape Music.While Diamond Grove isn't explicitly about the old dairy farm where it was recorded, it can't help but resemble it. Old English ballads like "'Lord Bateman" and "'Lord Randall" spill into fields once 'granted' by the British Crown. Tragic songs like "'Edward" stagger across Tuscarora trails and postbellum cotton rows. Hymns like "'Everlasting l" and "Everlasting Il" catch a moonlight that's been falling through double-hung windows since Lord Bacon's Rebellion. And the nocturnals still trill and plows still till a music uncomposed, waiting for any and all ears to chance upon it. Diamond Grove, in these ways, is history. It is a place. It is time. It is songcatching, liveness, tape manipulation. Like the low-head dam that the word weir implies, it is a defense against the current. It is a defense of regional lexicons against mass-produced vernaculars; a defense against the belief that we can simply return to a simpler time; a defense against the idea that folk music must remain "pure"; a defense against the claim that a dream of the future latent in lost histories is irretrievably lost. Against all that, Diamond Grove defends traditional music by making it sound like the complexity of today—because it knows that such music, and all the histories caught up in it, has a role to play in the days to come.

In the late 1980s, singer Bizimungu Diudonne, his wife Agnes Umbibizi, and a backing band of family and friends self-released a visionary cassette, featuring stuttering electric guitars, loping bass lines, and call and response vocals.Their combo of 80s studio wizardry rooted in traditional Rwandan praise songs resulted in hypnotic, extended jams unlike anything else released in East Africa at the time. The lyrics praised the beauty of the countryside and the exploits of the ancient gods. On plaintive acoustic tracks squeezed between the electric bangers, Bizimungu and Agnes called for unity in the divided nation. Their message was an eerie presaging of the coming Rwandan Genocide, which tragically tooke the lives of all members of the group. Bizimungu and Agnes were both killed by Hutu militias in 1994. Their music, popular across the region, was largely forgotten in the ensuing decades. We first heard this album through music scholar Matthew Lavoie in 2018, and spent years looking for any surviving members of the band. Last year, co-producer and Voice of America host Jackson Mvunganyi tracked down Bizimungu and Agnes’ daughter, Noella, in Kigali. Only 8 years old at the time of her parents’ death, she had taken on the task of reintroducing their work to a new generation in Rwanda. Though her family lost almost everything in the genocide, Noella miraculously was left with a CD containing the master recordings of Inzovu Y’imirindi.It is stunning to finally hear this music in its fullness and immediacy, beautifully remastered at Osiris Studios and pressed on the highest quality vinyl at David Rawlings’ Paramount Press. We’re grateful to Noella and our collaborators for helping us share Bizimungu and Agnes’ vital music and message with the world.

If you head north on 1-85 from Hillsborough, NC, and take the exit for 58 East, in fifteen minutes you'll reach Diamond Grove, a small unincorporated area in Brunswick County, Virginia on the Meherrin River. To most eyes, there's not much there—you'll have to drive to Lawrenceville for groceries or to South Hill for hardware. But hidden in this patch of Virginia piedmont are the remnants of a dairy farm established in the 1740s, its main house an old two up, two down beauty still outfitted with rope beds and all. Go there today and you'll hear distant sounds of someone working soybeans and cotton in the leased-out outbuildings, farm-use tires grinding gravel roads, frogs peeping, and chickadees singing out: chick-a-dee, chick-a-dee. But if you happened to pass through in September of 2023, you might've heard fiddle tunes ricocheting off the pines, BBS rattling-to-rest inside empties, and the sounds of Weirs recording their second LP and Dear Life Records debut: Diamond Grove.Weirs is an experimental collective grown out of central North Carolina's music scene—one that is equal parts oldtime and DIY noise. Non-hierarchical in form, past Weirs performances have included anywhere from two to twelve people. In September 2023, nine traveled up US-58 to pack into the living and dining rooms of the dairy farm main house, still in the family of band member and organizer Oliver Child-Lanning, whose relatives have been there for centuries. This Weirs lineup—neither definitive nor precious—includes Child-Lanning; Justin Morris and Libby Rodenbough (his collaborators in Sluice); Evan Morgan, Courtney Werner, and Mike DeVito of Magic Tuber Stringband; and stalwarts Andy McLeod, Alli Rogers, and Oriana Messer who played deep into those late-summer evenings. What resulted are the nine tracks of Diamond Grove, recorded with an ad hoc signal chain assembled from a greater-communitys worth of borrowed gear.The Weirs project began as tape experiments on traditional tunes Child-Lanning made under the name Pluviöse in winter 2019. This evolved into the first Weirs record, Prepare to Meet God, which was self-released in July 2020 and was a collaboration between Child-Lanning and Morris during COVID. The strange conditions of that debut—a communal tradition of live songs recorded apart in isolation—are undone by Diamond Grove, a record rooted in the unrepeatable convergence of people, place, and time. On the new record, Weirs continue their search for how best to forward, uphold, and unshackle so-called "traditional" music. They are songcatchers, gathering tunes on the verge of obscure death. Their wild, centuries-spanning repertoire plays like an avant-call-the-tune session—a kind of Real Book for a scene fluent in porch jams, Big Blood, Amps for Christ, and Jean Ritchie. Weirs catch songs whose interpretive canon still feels ajar—open enough to stand next to but never above those who've sung them before. These aren't attempts at definitive versions. The recordings on Diamond Grove feel like visitations rather than revisions. And the question Weirs asks on this record is not how to simply continue the tradition of their forebears, but how traditional music could sound today.For Weirs, the history of this tradition could be taken less from the folk revival than from musique concréte; less from pristine old master recordings than something like The Shadow Ring if theyd come from the evangelical South. One listen to "(A Still, Small Voice)" and you'll hear the power of the hymn give way to its equal: the floorboards, fire crackle, dinners made and eaten. This tension between preservation and degradation is the inner light of Diamond Grove. Take "Doxology l": the melody of "Old Hundred", a hymn from the Sacred Harp tradition, is converted to MIDI, played through iPhone speakers, and re-recorded in the September air. To some revivalists, this hymn sung with all the glory of fake auto-tuned voices might sound sacreligious. But ears attuned, say, to the hyperpop production of the last few decades will immediately understand the tense beauty of hearing digitallyartifacted shape-note singing. This same tension animates "l Want to Die Easy." Weirs' version draws from A Golden Ring of Gospel's recording, monumentalized in the Folkways collection Sharon Mountain Harmony. The melodies, words, structure are largely unchanged. But the "'pure" clarity of voice in the early recording is gone. In its place, we hear the distancing sound of the dairy farm silo where Weirs recorded their version, its natural two-second reverb replacing pristine proximity. In this way, the sound of the recording site itself becomes equal to the traditional performance.The beating heart of Diamond Grove is Weirs's take on "Lord Bateman," a tune Jean Ritchie called a "big ballad:" played when the chores were done and the night's dancing had stopped. It is an 18th-century song—as old as the Diamond Grove farm—about a captured adventurer, described by Nic Jones as embodying the spirit of an Errol Flynn film. Like many great and often a cappella renditions, this "'Lord Bateman" is voice-forward, foregrounding the gather-round-children importance of yarn spinning. What's new here is the immense drone that transubstantiates the narrative into a ceaseless body of elemental forces. It's an eye-blurring murmur of collective strings that adds to the canon of Ritchie and June Tabor as much as to Pelt's Ayahuasca or Henry Flynt's Hillbilly Tape Music.While Diamond Grove isn't explicitly about the old dairy farm where it was recorded, it can't help but resemble it. Old English ballads like "'Lord Bateman" and "'Lord Randall" spill into fields once 'granted' by the British Crown. Tragic songs like "'Edward" stagger across Tuscarora trails and postbellum cotton rows. Hymns like "'Everlasting l" and "Everlasting Il" catch a moonlight that's been falling through double-hung windows since Lord Bacon's Rebellion. And the nocturnals still trill and plows still till a music uncomposed, waiting for any and all ears to chance upon it. Diamond Grove, in these ways, is history. It is a place. It is time. It is songcatching, liveness, tape manipulation. Like the low-head dam that the word weir implies, it is a defense against the current. It is a defense of regional lexicons against mass-produced vernaculars; a defense against the belief that we can simply return to a simpler time; a defense against the idea that folk music must remain "pure"; a defense against the claim that a dream of the future latent in lost histories is irretrievably lost. Against all that, Diamond Grove defends traditional music by making it sound like the complexity of today—because it knows that such music, and all the histories caught up in it, has a role to play in the days to come.

Gagaku is the oldest of the Japanese performing arts, with a history more than a thousand years old. The term refers to Japanese classical music and dance, traditionally performed by families of musicians linked to the ancient Imperial court, and later passed down in Buddhist temple ceremonies and Shinto shrines. Shiba Sukeyasu, founder and director of the Reigakusha ensemble, descends from the Koma clan, whose origins date back to the end of the 10th century. The recordings partly reflect repertoires borrowed from Chinese music between the 5th and 9th centuries. The incredible variety of timbres of the instruments greatly amplifies our exotic imagination: the eternal breath of the flutes (ryuteki and hichiriki) creates a sort of suspension of time, together with the hypnotic and hallucinatory atmosphere of the mouth organs (shō). The meditative tone of the string instruments (bika and koto) that punctuate the voids and silences is impressive, as is the enigmatic percussion section, with the tolling of the gong (shōko) and the calibrated beats of the drums (taiko and kakko).

The fifth and final volume of World Arbiter's Japanese Traditional Music marks the completion of the label's excavation and restoration of 60 10" 78RPM discs of Japanese traditional music, bringing a great body of lost music to light and offering in full a legacy that has been almost entirely unavailable until now, even in Japan. The original set was manufactured in 1941 by a company now called the Japan Foundation, and was intended to be presented exclusively to libraries (though the Japan Foundation now has no record of having produced it). There are only two known sets of these discs, both missing the same final 10". World Arbiter acquired one original set of 59 from Beate Sirota Gordon (daughter of pianist Leo Sirota) in the 1990s, and, after a ten-year search, finally located a test pressing of the 60th disc in a theater museum in Japan. Upon first hearing these recordings, World Arbiter's Allan Evans was shocked to hear that the discs contained every species of traditional music, from the court's origins in shamanic rites, Buddhist chant, Noh plays, kabuki, and blind biwa players' haunting songs of chilling epics, to the recordings presented here: a final volume full of folk songs that captures rice planters, weavers, tuna and herring fishers, and children, all funkier than one could imagine and with the presence of eternity in their every sound and breath. The sounds and intensity of Volume Five's folk music surpass anything heard in the classical music of Japan. With Japan's ongoing modernization and loss of its traditional music, World Arbiter's audio restoration removes artifacts from chronological chains to resonate in the eternal flow of sound that defies time and space, remaining vital and always in the present. Includes 24 tracks of performances by anonymous Japanese singers.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this 1992 field recording by Patrick Kersalé captures the traditional music of the Aka Pygmies of the Central African Republic. Centered around the Aka people's distinctive polyphonic singing, the album features a variety of indigenous instruments including bowed string instruments, harps, and percussion.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this album features performances of classical Mugham music by Elshan Mansurov, a master of the traditional Azerbaijani string instrument kamancha.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this compilation brings together deeply spiritual music rooted in the traditional religious practices of Ethiopia’s Amhara people. Featuring liturgical chants and the resonant tones of the begena—a large ten-string lyre also known as the Harp of David—the album offers meditative reflections on themes such as prayer, faith, death, and salvation. This rare recording, also known through its vinyl reissue on Death Is Not The End, is now available on CD.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this field recording documents the musical culture of the Tuareg people living in the Azawagh region of northern Niger. Rooted in the nomadic lifestyle, the music is performed with simple yet powerful instruments such as the one-string fiddle (anzad), flutes, and percussion. Through women’s choral singing, poetic recitations, and the voices of children, the diverse sounds of the community intertwine, creating a rich tapestry of collective expression.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this two-disc album features performances by Tsar Teh-yun, one of the most prominent guqin players of 20th-century China. Her playing emphasizes spiritual depth and lingering resonance over technical display, presenting masterpieces of classical Chinese music such as “Yang Chun,” “Xiao Xiang Shui Yun,” and “Ping Sha Luo Yan” with the soft timbre of silk strings and a serene sense of space.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this album features solo performances by shakuhachi master Teruhisa Fukuda, rooted in the Zen Buddhist tradition. Centered around classical pieces from the Fuke sect—known as the meditative music of komusō monks—the recording unfolds a serene sonic landscape where breath and silence take prominence. Tracks such as “Kyorei,” “Mitanigawa,” and “Shika no Tone” embody the aesthetics of wabi-sabi, offering a deeply introspective listening experience.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this album features traditional pieces of Japanese court music known as Gagaku. It includes ancient instrumental and dance compositions such as “Etenraku” and “Soshima,” performed with traditional gagaku instruments like the shō, hichiriki, and ryūteki. The performances are by Ono Gagaku Kaï, one of Japan’s oldest private gagaku ensembles, founded in 1887 by Yoshimichi Ono, chief priest of Ono Terusaki Shrine in Tokyo. The group has also released albums through the French label Ocora.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this field recording captures the traditional music and ritual songs of the Jarai people living in the central highlands of Vietnam. The album offers a rare and profound glimpse into Vietnam’s musical diversity and spiritual depth, with natural sounds that evoke the essence of minimalist music.

Released by the long-established Swiss label VDE/Gallo, based near Lausanne, this field recording captures traditional songs of ethnic minorities living in the highlands of northern Vietnam. Ritual songs and folk melodies performed by the Nùng, Yao, Hmong, and Tai peoples are documented with raw, heartfelt vocals and distinctive melodic structures. These songs are deeply rooted in daily life, expressing themes such as love, prayer, labor, and lullabies. The unadorned yet powerful voices and unique tonalities reflect the cultural backgrounds of each ethnic group, offering a vivid experience of Vietnam’s musical diversity and spiritual depth through differences in language and vocal technique. The album also includes profound two-part harmonies, whose quiet intensity demands deep listening—more akin to hearing a prayer or a spoken tale than conventional music. As a rare and valuable recording, it holds particular significance for ethnomusicologists and field recording enthusiasts alike.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, this field recording captures the traditional music and songs of the Hmong people living in northern Vietnam. The album features vocal performances sung in various contexts—funerals, love, lullabies, and rituals—reflecting the everyday and spiritual life of the community. The voices of both men and women are raw and powerful, and the melodies are marked by hypnotic repetition and a ritualistic resonance.

"Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, Anthologie musicale de la péninsule Arabique: Poésie chantée des bédouins; vol.1 is a field recording that documents the sung poetry traditions of Bedouins in the Arabian Peninsula. Recorded in Kuwait between 1970 and 1972, the album serves as a valuable resource for understanding the relationship between oral poetry and music in the region.

Released by VDE/Gallo, a long-established label based near Lausanne, Switzerland, Italie: Polyphonies des Quatre Provinces is a valuable field recording that documents the polyphonic singing traditions of a mountainous region in northern Italy, known as a cultural area where music, language, and customs transcend administrative boundaries. In this region, festive music combining orally transmitted polyphonic vocals and traditional instrumental accompaniment continues to be passed down, making this album a vivid sonic experience of the vocal culture and communal memory rooted in the Italian highlands.