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Featuring amazing covers of tracks by artists such as Leon Ware, Mtume, Archie Bell, The Gap Band, Lowrell, Prince, Starvue, Bobby Caldwell & The Isley Brothers, there is not a filler in site, essentials all the way.
The project has taken almost 2 years with the help of many musicians, singers and producers from the scene. A special shout out goes to Peter 'Honeyvoice' Hunnigale for going the extra mile and doing many introductions.
“Things fade into obscurity when a populace has no interest” - Meitei / 冥丁
Meitei considers himself an old soul, often preoccupied with the customs and rituals of the past. Recently Meitei lost his beloved 99-year-old grandmother, a woman who he considered to be one of the last remaining people to have experience and understanding of traditional Japanese ambience. His music and art is driven by a desire to cast light on an era and aesthetic that he believes is drifting out of the collective Japanese consciousness with each passing generation, what he calls "the lost Japanese mood". He chose to dedicate Komachi to his late Grandmother.
“I want to revive the soul of Japan that still sleeps in the darkness” - Meitei / 冥丁
Haunting and delicate, distant and timeless, Komachi is awash with white noise, complex field recordings and the hypnotic sounds of flowing water. Though confidently contemporary, like a bucolic J-Dilla, Komachi’s lineage can be traced back to the floating worlds of Ukiyo-e and Gagaku via the prism of 80s Japanese ambient pioneers, and 90s pastoral sample-based artists such as Susumu Yokota and Nobukazu Takemura.
Composed as individual sonic dioramas, each of the twelve tracks have been crafted to not only evoke feelings of nostalgia but to also explore the dichotomy of ancient and new in modern Japanese society. This pervasive narrative runs throughout, calling to mind the work of authors Yasunari Kawabata and Natsume Soseki, as well as the films of Yasujirō Ozu and Hayao Miyazaki, artists similarly fascinated by the reflective tranquillity that permeated traditional Japanese domestic life.
The limited vinyl release, produced in collaboration with label and distributor Séance Centre, includes a super limited special edition complete with beautiful twelve-page booklet featuring a number of prints in the Ukiyo-e style, a traditional style of woodblock print that dates back to 17th century Japan. The images were chosen by Meitei to showcase the old style Japanese sentiments that form a core inspiration to his musical output.
A selection of private press 45s featuring Nate Young, John Olson, Alex Moskos, Gretchen Gonzales, Aaron Dilloway & Raven Chacon. These collaborations between the core Wolf Eyes crew and friends was originally self-released as a series of super-limited 7” hand painted box sets, but now the core ‘hits’ have been compiled by Disciples for wider consumption.
Wolf Eyes' history with collaboration goes back almost 26 years. From the first Wolf Eyes w/Spykes concert that led to Olson joining the band to Smegma, Braxton, Richard Pinhas, Merzbow, Marshall Allen, and many more. Wolf Eyes has continued expanding musical ideas through collaboration and Difficult Messages is the first compilation of this practice.
Many of the bands on 'Difficult Messages' exist inside an assemblage of a mail art tradition. Most of the music was made remotely and this allowed for deeper exploration into styles that might have been too uncomfortable to attempt face to face. Short Hands finds Nate Young, and Alex Moskos exchanging bass and guitar fragments with Olson’s reeds and tones overtop sculpted into odd rock songs. Wolf Raven touches on harsh electronics and pushes forward into postmodern ideas of composition. Time Designers is a duo of Alex Moskos and Nate Young using hacked drum machines and a 'design' approach to organizing sound. U Eye finds Olson and Young alongside longtime collaborators Gretchen Gonzales and Aaron Dilloway for a scrape and tape session recorded by Warren Defever. Stare Case is Olson and Young in a non-Wolf duo. Perhaps the only 'rules following' project these two have EVER had. The collection of audio tracks could be looked at as an exquisite corpse: a method by which a collection of words or images is collectively assembled. With this method over thirty tracks and four hundred paintings were created.
"Minimalism meets rave pentatonics"
★★★★ – The Guardian - Experimental Contemporary Album of the Month
"A fiercely focused electro-acoustic masterclass, full of life-affirming zeal." ★★★★ – MOJO
"Akusmi crafts an often-jubilant, forward-thinking sound from a vocabulary of past futures" – The Quietus
"Delightful pointillist songs from this London artist where sound appears in short tonal bursts to create musical constellations." – New and Notable, Bandcamp
Akusmi is the new project moniker of French-born, London based composer, multi-instrumentalist and producer Pascal Bideau, who signs to the new Tonal Union imprint for the release of his album ‘Fleeting Future.’ With its hallucinatory, genre-defying blend of minimalism, cosmic jazz and Fourth World influences, and in its quest for optimism in the face of unknown and limitless possibility. ‘Fleeting Future’ stands apart as an inventive and inspirational debut.
The creation of the album’s richly colourful and multi-layered sound world was originally inspired by Bideau’s journey to Indonesia, where he immersed himself in traditional Gamelan and gong music. Many of the themes, motifs and melodies on ‘Fleeting Future’ seed from the ‘Slendro’ scale, one of the essential tuning systems used in Gamelan. However it is not musical scales, but scales as in the size or extent of things that most fascinates Bideau, specifically he explains; “the compelling way things dramatically change when you shift from any given scale to another.”
The album connects directly to nature and the wider world in its evocation of perceptive shifts and transitions from microscopic to macro scale, as evidenced by the opening title track ‘Fleeting Future’, on which a simple dotted saxophone line morphs and billows into synths, brass and strings, indicating the musical voyage that lies ahead. Like the start of a journey or adventure it is full of anticipation, its arborescent growth conveying the optimism of the unknown and of limitless possibility. The album centrepiece ‘Neo Tokyo’ is a vibrating, ebullient mass of colliding elements which feels like zooming in to the electron level, as it teeters on the edge of chaos. The title is a reference to Katsuhiro Otomo’s Akira, a dizzying work of art set in a sprawling futuristic metropolis.
‘Yurikamome’, meanwhile, is an imaginary soundtrack inspired by Bideau’s yearning to visit Japan which he fuels by watching Youtube videos of drives and rides through Japanese landscapes and cities. “It’s amazing” he adds, “that we have the ability to access almost anywhere in the world and see what it’s like, that people document it and upload it. It’s never going to be any replacement for the real thing, but with places that really touch you, it works.” The track is named after a Japanese monorail train line which rides from Shinbashi to Toyosu, a last journey that feels like a new beginning.
‘Fleeting Future’ was composed and recorded by Bideau between 2017 and 2019 in his North London studio and features additional contributions recorded in Berlin by Florian Juncker (trombone), Ruth Velten (saxophone) and regular collaborator Daniel Brandt of Brandt Brauer Frick (drums / electronic percussion). Having been living through uncertain times, one thing that keeps spiralling into the unknown is the future, about which Bideau leaves us with a final thought:
“The future is fascinating: It is constantly readjusting to new events. I feel we left a linear approach to the future to enter an arborescent one where all the data and information we have about what could happen is exponentially ever-growing. Following a branch might allow you to glimpse into what it may become, but the evolution of the whole picture might very well render the prediction totally obsolete, and even meaningless. In that sense, there is not one future but innumerable ones all cancelling each other. That’s what makes it fleeting.”
‘Fleeting Future’ will be the first release on the new London/Berlin based Tonal Union imprint, founded by Art director and curator Adam Heron.
Akusmi — ‘Fleeting Future’ is released on Tonal Union Records on June 24th
A sense of optimism infuses Penguin Cafe’s fifth studio album Rain Before Seven… not the braggadocious, overconfident kind, but more a blithe, self-effacing optimism in keeping with the national character. Even when all signs point to the contrary, it operates within the certainty that things are going to be alright. Probably.
The title comes from an old weather proverb with the rhyming prognostication — fine before eleven — hinting at a happy ending, irrespective of the science: “I found it in a book and I'd never heard it before,” says Arthur Jeffes, leader of Penguin Cafe. “It has faintly optimistic overtones and I quite like it. It's fallen out of usage recently but it does describe English weather patterns coming in off the Atlantic.”
From the widescreen reverie of opener ‘Welcome to London’ with its cheeky nod to Morricone to ‘Goldfinch Yodel’, the self-described “Maypole banger” at the denouement, there’s a welcome sense of sanguinity, always with an undercurrent of exotic rhythmic exuberance. Playfulness pervades, with a titular nod to A Matter of Life… from 2011, the last album title that concluded with an ellipsis. That Penguin Cafe debut is the bridge between the legendary Penguin Cafe Orchestra, led by Arthur’s father Simon Jeffes, and the much-loved descendent, led by Arthur.
“Stylistically it's really satisfying to get back to playful rhythms and instruments,” says the younger Jeffes, who kept the group’s debut from 12 years ago in mind when writing the new album. “Certainly when starting out, I became aware that we’d stopped using quite a few of the textures that had been there at the beginning—and it was certainly there in my dad's earlier stuff. So there's a lot of balafon and textures from completely different parts of the world, musically and geographically: ukuleles, cuatros and melodicas that you can hear.”
It’ll become clear when listening to Rain Before Seven… that the themes explored transcend mere weather chat. In a sense, it’s a sonic diary scribbled from below the parapet, waiting for the danger to blow over. Jeffes, like many of us, found himself in lockdown in 2020. COVID-19’s first European destination was Italy, where he and his family were staying at the time in a converted convent in Tuscany, bought some twelve years ago with his mother, the celebrated stone sculptor Emily Young. There might be worse places to be stranded during quarantine than a hilly enclave surrounded by olive trees, though the family were faced with the same sobering fears and uncertainties that much of the world was forced to contend with.
And so titles often refer to personal experience during this period. ‘Galahad’ is a triumphant celebration of Arthur’s beloved dog who died, aged 16, written in an irrepressible 15/8 time signature, and ‘Lamborghini 754’ is named after the 40-year-old tractor he bought for his mother, which he could see from the studio as she traversed the olive grove. Jeffes is the first to admit that he was fortunate to have space to manoeuvre, a luxury that was denied to millions living in cities and towns. Moreover, the plight of city dwellers seemed to eerily coalesce with a vision Arthur’s dad had that would inspire the Penguin Cafe Orchestra into life in the first place.
The story goes like so: back in 1972, Simon Jeffes ate some dodgy fish whilst holidaying in the South of France, which caused him to hallucinate: “As I lay in bed I had a strange recurring vision,” he said later. “There, before me, was a concrete building like a hotel or council block. I could see into the rooms, each of which was continually scanned by an electronic eye. In the rooms were people, everyone of them preoccupied…” Jeffes could make out “electronic equipment. But all was silence. Like everyone in his place had been neutralised, made grey and anonymous. The scene was, for me, one of ordered desolation.” The antidote to this premonition of an uncannily familiar future was the freewheeling Penguin Cafe “where your unconscious can just be”.
Simon Jeffes took “a slightly eccentric antiquarian approach” to assembling his music, according to Arthur, repurposing sounds that were unapologetically easy on the ear; a reaction, perhaps, to the earnestness of the post-war serialists, which happened to coincide with the rise of minimalism. “But he loved Boulez,” adds Arthur, “and John Cage too. I think my dad felt that there was a lot of sub-Cage that didn't need to be there.” Classical music dovetailing with pop and East African rhythms might not sound all that remarkable in the internet age (and in advertising, which PCO were never averse to), though in the 1970s they found a home on Brian Eno’s Obscure label, such was the arcane nature of what they were doing. The Penguin Cafe Orchestra wouldn’t remain recherché for long.
“I think his novel approach was to take interesting, weird ideas and do strange things with them,” says Arthur, “but always while keeping an eye on making sure it sounded beautiful and emotionally engaging.” That ethos has been carried into Penguin Cafe. “It’s a commitment that we made when I picked it up again, because we play my dad's music but we also perform new music in the same sound world. That means I’m honour bound to keep an eye on the original thread and make sure we don't start heading off into thrash metal territory.”
Nevertheless, encouraged by co-producer Robert Raths, the rhythmic elements of Rain Before Seven… have never been more to the fore and, at times, even hint at the electronic. ‘Find Your Feet’, for instance, is underpinned with more than just a pulse. Mixed by Tom Chichester-Clark, it brings to the musical melange what Arthur describes as a “near electronic feel”. He adds, excitedly: “There are elements of fun here which we haven't really done with the last three records.” Another ebullient highlight is ‘In Re Budd’, dedicated to the late ambient godfather Harold Budd, who Arthur discovered had died on the day he’d been writing the celebratory ear worm with a deceptively tricky syncopation. Played on an upright piano with some “prepared” felt to accentuate the bounce, Jeffes feels a track with an Afro Cuban Cafe vibe would appeal to Budd’s contrariness.
And then there’s the aforementioned ‘Welcome to London’, which got its name as the world started to open up and people were finally allowed to fly again. Jeffes, who touched down on home soil for the first time in a while, was struck by its cinematic John Barry-esque qualities as he took a taxi into West London from Heathrow with the mise-en-scène of the opulent twilight. The optimism is there, and maybe a little caustic irony too. “Robert [Raths] added a layer of nuance which I think is interesting, because many Londoners are not from London originally. So you pitch up to London as an outsider, and you haven't really found your tribe yet, you get mugged… and then ‘Welcome to London’ takes on a more sarcastic resonance.”
The third part of Ideologic Organ Music’s trilogy of field recordings of sacred flute music from Papua New Guinea, recorded by Ragnar Johnson and Jessica Mayer in the 1970s. A book titled “A Papua New Guinea Journey” consisting of RagnarJohnson’s account of the circumstances behind the recordings will be published simultaneously with this music release.
“The recording of a male initiation ceremony with sacred flutes, bullroarers and ‘crying baby’ leaves was only possible after fifteen months residence during anthropological research. From the same Ommura villages in the Eastern Highlands there are bamboo jews harps, yam fertility flutes and singing. Nama (‘bird’) sacred flutes were recorded in a Gahuku Gama village in the town of Goroka. There are Mo-mo bamboo resonating tubes and singing from the Finisterre Range of Madang. From the Ramu Coast region of Madang there are: Waudang flutes, garamut slit gongs and singing from Manam Island, Maner flutes from Awar village and Siam and Guna flutes and garamuts from Nubia Sissimungum Village. These previously unreleased recordings were made in 1976 and 1979.”
–Ragnar Johnson, London 2021
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Ragnar Johnson's liner notes for the release
This music comes from the Eastern Highlands and Madang provinces of Papua New Guinea. The recordings of the Ommura Iyavati male initiation ceremony, the different bamboo jews harps, yam fertility flutes and singing were the result of fifteen months residence for anthropological research 1975- 1976 and a one month return in 1979. The Iyavati male initiation ceremony with its spirit cries of bamboo transverse blown and water flutes, bullroarers and ‘crying baby’ leaves was recorded at night outside the men’s house with the sounds of instruction and singing from inside the men’s house audible in the background. Nama ‘bird’ transverse blown paired bamboo flutes were recorded in a Gahuku Gama village inside the town of Goroka in the Eastern Highlands. The Mo-mo resonating tubes and singing were recorded at Damaindeh Bau on the Markham Valley edge of the Finisterre Range. The other Madang recordings of long paired bamboo flutes and garamut wooden slit gongs come from the Ramu coast region. There are Waudang flutes, garamuts and singing from Manam Island, Maner flutes from Awar and Siam and Guna flutes and garamuts from Nubia Sissimungum.
The Ommura lived in the Yonura villages of Samura, Sonura and Moussouri which were next to the Obura Patrol Post and in the neigbouring villages of Kurunumbaira and Asara. The1975 Government Census listed a population of 1,140 inhabitants of whom 437 lived in Yonura. The Ommura, the collective name for the inhabitants of these villages, spoke a dialect classified as Southern Tairora. The Obura Patrol Post, established in 1965, was 32 miles from the town of Kainantu in the Dogara Census Division of the Eastern Highlands of Papua New Guinea. The altitude was 4,000 to 5,300 feet on the valley floors and up to 8,000 feet on the mountain ridges. The arrival of steel tools, traded along the Markham Valley, into what was previously a stone age technology, preceded the establishment of the patrol post by about fifteen years. The first government patrol to reach the Ommura area was in the early 1950s and the area was regularly patrolled by the 1960s. Inter-village warfare was endemic.
The Ommura were slash and burn cultivators growing sweet potatoes, yams, taro, bananas, sugar cane, various beans, pit-pit, maize, squashes and greens. Arabica coffee was introduced as a cash crop in the early 1970s and young men were sent as plantation labourers to New Ireland.
Every Ommura patri-lineage (okyera) had a mountain demarcating a traditional area of lineage residence and a mythical lineage ancestor (uri). Ommura social life revolved around the staging of various kinds of ceremonies. There were fertility ceremonies to promote the growth of yams, sweet potatoes and pigs. Major events in individuals lives were marked by the enactment of the life cycle ceremonies of birth, male or female initiation, marriage and death. All Ommura ceremonies involved payment of some kind varying in amount from large payments between lineage groups for life cycle ceremonies consisting of traditional valuables, earth oven cooked pig meat and food, and money to small payments of food.
The Ommura practised three types of curing ceremony; Ua-ha in which the illness was chased away by armed men, Vu-ha in which the afflicted were fed a mixture of pork and medicinal herbs and their illnesses were transferred into a device made of sugar cane and washed away by flowing water and Asochia where diviners chewed hallucinogenic tree bark (Galbulimima Belgraveana) to see the cause of the illness and then treat it.
The Ommura performed the following male and female initiations: Nihi Rara the piercing of the nasal septum for male and female children; Kam Karura performed in the women’s house for girls, Ummara and Iyavati performed in the men’s house for boys and the male and female pre-marriage ceremonies performed respectively in the men’s house and woman’s house.
These initiations were enacted to discipline youth into their respective male and female roles with bleeding the nose and beatings with taroah stinging nettles to promote heath. Male and female initiates were instructed to practice the same food taboos and were educated by means of gender specific secret stories and songs. Burlesque mimes of the opposite sex occurred in both and at the end the initiates were decorated in new clothes, ornaments and paint. A feast of pig meat and vegetables had to be given by the father at the end of an initiation ceremony together with a payment to the eldest mother’s brother for his participation.
Nose bleeding was performed to remove the dangerous accumulation of blood that became lodged inside the bridge of the nose at conception in the womb. To strengthen the penis young males had the urethra of the penis bled sometime between the final stage of male initiation and marriage. During the Iyavati initiation the male initiates were beaten with taroah stinging nettles, secret taroah songs were sung and exaggerated mimes of aggressive male sexual behaviour involving the use of taroah were enacted with much chanting of the male ’Wo-Wo’ war cry. Initiates were told what acts and foods were forbidden to them and given instructions regarding permissible sexual relations and their duties to assist their relatives and future wife. Iyavati initiates wore a pair of pigs tusks points upwards through a hole in the nasal septum.
Marriage was centred around the bride price which was given to the wife’s father by the husband, his paternal kin, mother’s brother and relatives. During the marriage ceremony, grooms were warned about the disastrous consequences of contact with female menstrual pollution and brides were warned not to poison a husband in this way.
Peace was made between enemy villages by an exchange of cooked pigs in a ceremony called Obu. A death compensation ‘head’ payment
in traditional valuables or a woman in marriage was the only act that eliminated the need for a payback killing in retribution for a death in war. Inter-village trade was carried out between two individuals rather than groups from different villages, frequently with partners from the lower altitude Bush Markham villages.
