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ヴェイパーウェイヴ史上に残る伝説的名作が待望の再来!当初ジャンルの標榜したアイロニカルなコンセプトが自分たちのジャンルの氾濫に溺れ、2012年に一度ジャンルの死を宣言されたVaporwave。それ以降の流れの中で現れた世代の作家として最大の特異点的人物であり、今も熱狂的なファンを増やし続けるオハイオ発のレジェンド、ドリームパンクのパイオニア、t e l e p a t h テレパシー能力者が、〈Dream Catalogue〉全盛期の2015年に発表した金字塔『星間性交』が奇跡の3LP化再発!テレパシー能力者関連の作品としても『現実を超えて』や『アンタラ通信』『ロストエデンへのパス』などといったこのジャンルの古典的名作と並んで断トツに評価の高いマスターピースが遂にアナログ・リリース。テレパシー能力者の慈愛と祈り、安らぎの全てが詰め込まれた作品と言っても過言ではない作品といえるこのアルバムには、10分越えの大曲も数多く収録。メランコリックでシュルレアリスム的でありつつも温かなアンビエンスと気品、ほろ苦さ、メロウネスを備えた、独特の瞑想的でロマンチックな雰囲気。遥か遠くの最愛の夢想、明日への視線、憂い、幻想、希望、感傷。人が生き、恋焦がれる事、人を愛する事、その普遍的な美しさを、惑星間の性交という宇宙的なスケールで描き切った、独り深夜に浴びたいスラッシュウェイヴ/ドリームパンクの名盤。テレパシー能力者という、ヴェイパーウェイヴ界屈指のロマンチストによる最高傑作です。未体験の方はこの機会にアナログで是非!
ヴェイパーウェイヴ史上に残る伝説的名作が待望の再来!当初ジャンルの標榜したアイロニカルなコンセプトが自分たちのジャンルの氾濫に溺れ、2012年に一度ジャンルの死を宣言されたVaporwave。それ以降の流れの中で現れた世代の作家として最大の特異点的人物であり、今も熱狂的なファンを増やし続けるオハイオ発のレジェンド、ドリームパンクのパイオニア、t e l e p a t h テレパシー能力者が、〈Dream Catalogue〉や〈Orange Milk Records〉〈AMDISCS〉などから作品を発表してきた実験的作家Nmeshと共に全盛期の〈Dream Catalogue〉から2015年に発表したスプリット・アルバムにして、同ジャンルのクラシック『ロストエデンへのパス』が待望の3LP化再発!テレパシー能力者関連の作品としても『現実を超えて』や『アンタラ通信』『星間性交』などといったこのジャンルの古典的名作と並んで断トツに評価の高いマスターピースが遂にアナログ・リリース。「ロストエデン」と表題に冠されている通り、その後のHKEとの2814『新しい日の誕生』が頭をよぎる、東洋的異都憧憬の入り混じったサイバーパンク的な混沌とした世界観、シュルレアリスム、亜熱帯的な湿度と民族的な繰り返しのリズムが織り合い、孤独で鎮静的な孤高の雰囲気を作り上げています。
Volume 8 in the ongoing FRKWYS series on RVNG Intl. is a double album-length collaboration between Blues Control and Laraaji.
Following the "fodder first" tradition of previous FRKWYS installments, Vol. 8 was birthed over e-mail dialogue between RVNG and Russ Waterhouse and Lea Cho of Blues Control. Blues Control's evolved output gracefully arcs with influence and innovation that gleams electronic, New Age, and hard rock terrains. Laraaji's name came up early in that conversation and felt intrinsic to Waterhouse and Cho's own musical calling.
After learning various instruments in his formative years and studying composition at Howard University, Laraaji eventually found his musical conduit in an electronically-modified zither. Laraaji's 1979 album Celestial Vibration (recorded as Edward Larry Gordon) places the stringed instrument at the forefront on two side-length excursions in rhythmic ambiance. The 1980 album Ambient 3: Day of Radiance, produced by Brian Eno for his ambient record series, further documented Laraaji's zither explorations alongside Eno's soundscaping. Laraaji continues to pursue music both in its recorded form and as a healing tool.
Blues Control and Laraaji convened at Black Dirt Studio in upstate New York on December 9th, 2010. Over the course of a single studio day, the three musicians (accompanied on certain jams by Laraaji's "musical friend" Arji Cakouros) improvised on several themes, providing nearly four hours of material and the basis for FRKWYS Vol. 8. After meticulous note taking, sharing, and rough edits among Blues Control and Laraaji, the album was fully fleshed out.
Without context, it's hard to imagine that these musicians never creatively collaborated before this juncture. The dynamic breadth (and breath) of the album feels both effortless and epic, a line usually straddled only after years of playing together. It's clear a cosmic force is at play, and that this playfulness is the creative mediator of the music.
A 14 minute solo piano piece from Terre Thaemlitz alongside an incredible 15 minute Dead End House mix from DJ Sprinkles on the second in this two-part vinyl series, proper head-melters the pair of them... Presenting vinyl versions of the bonus reworks to his 43 minute Deproduction album track Admit It’s Killing You (And Leave), the A-side includes Terre’s haunting 14 minute Piano Solo, where he drops the unsettling backdrop of samples to leave the keys suspended in reflective space, reverberating in plangent overtones which take on a starker effect if you care to play it at 33rpm. The B-side is Sprinkles’ uncanny, brilliant Dead End house mix, a more percussive adjunct to the House Arrest mix off EP1, framing traces of the original vocal and keys in a sumptuous, rolling and swinging deep house workout full of rustling congas and lustrous low end that marks up among her most affective, especially in its closing minutes.
Watch-Admit It's Killing You (And Leave) (Piano Solo) (Vinyl Edit)
Watch-Admit It's Killing You (And Leave) (Sprinkles' Dead End)
The return of Terre Thaemlitz / DJ Sprinkles with a first solo vinyl release in over five years, features an exclusive 17 minute vinyl edit of 'Names Have Been Changed’ from the Deproduction album and DJ Sprinkles’ incredible House Arrest mix - which totally destroys us each and every time...
Asking pertinent questions about the hypocritical nature of relations between LGBT agendas and Western Humanist notions of the nuclear family, Terre’s Deproduction sensitively yet unflinchingly broaches topics usually considered taboo by a mainstream who are all too happy to pick and choose parts of radical, fringe culture to fetishise, while swerving the bigger questions proposed by those niches.
In the vinyl edit of Names Have Been Changed, exclusive to this LP, Terre contracts the original, 43 minute blend of strings and unsettling scenes of domestic violence into a 17 minute version, beautifully suspended in the cut at 45rpm in order to best represent the work’s unique democracy of frequency - from the muffled row heard next door, to its hyperrealistic avian chirrups and modestly spare, foregrounded strings.
On DJ Sprinkles' extended House Arrest mix on the B-Side, Terre’s ideas feel even more radical when juxtaposed with a sublime deep house production, placing them in context of what was and still can be a radical artform when done with insight and consideration. The result is one of this decade’s most sublime yet unsettling house tracks, bar none.
sample-Names Have Been Changed (Sound/Reading for Incest Porn) (Vinyl Edit)sample-Names Have Been Changed (Sprinkles' House Arrest)
sample-Terre Thaemlitz & Funk Shui: Superbonus(Excerpt)
sample-Chugga: Deep Space Probe(Excerpt)
sample-Comatonse.000: Pretty Mouth (He's Got One) (Excerpt)
sample-Terre's Neu Wuss Fusion: She's Hard (Excerpt)
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.