World / Traditional / India

First volume of solo piano compositions by Emahoy Tsege Mariam Gebru, finally back in print. Born to an aristocratic family in Addis Ababa in December of 1923, Emahoy spent much of her youth and young adulthood studying classical music in Europe. She returned to Ethiopia in the 40s, where the war interrupted her musical studies. In 1948 during a church service in Ethiopia, she found her faith and began years of religious training. Throughout her physical and spiritual journeys, Emahoy continued to compose for the piano. She first released this album in Germany 1963 as small private press record. The tracks reflect her own travels, seamlessly moving between Western classical and traditional Ethiopian modes, evoking Erik Satie, the orthodox liturgy, and meditative Christian music all at once. Her work is like no one else in the world, lyrical, hypnotic, full of spiritual warmth and a direct connection to the divine. Emahoy is now 98 years old and still lives in Jerusalem. She continues to play, and the funds from her work go to the righteous causes to which she has dedicated her life. We are incredibly proud to present this music on vinyl again, mastered by Timothy Stollenwerk and presented in collaboration with the EMAHOY TSEGE MARIAM MUSIC PUBLISHER and Foundation. This black vinyl LP version includes a new reproduction of the original artwork, with the composer’s own notes, translated from the original German.

Tuareg rock from Niger's singer-songwriter Mdou Moctar. Tales of anguished love and broken hearts, plus some well known classics. Famous for his autotuned studio sessions popular on West African cellphones, here Mdou performs live. Recorded on location in Niger, electrifying, distorted and blown out guitar balances with sweet melodies of Saharan folk. 

Brother Theotis Taylor is a 92-year-old spiritual singer and piano player known throughout South Georgia and beyond for his powerful voice and heavenly falsetto. His music took him from his home in Fitzgerald, Georgia, to the stage with Sam Cooke and the Soul Stirrers, to Harlem’s Apollo, and even to Carnegie Hall.

Though his releases are limited to six stunning and rare singles on the Pitch label and a single small-press LP, his recorded archive is vast. For much of his life, Brother Taylor kept a reel-to-reel recorder atop his piano at home.

“The music just comes down on you,” Brother Taylor told us late last year. “You always have your machine where you can catch everything. ‘Cause what you can catch today you can’t remember tomorrow.”

Brother Taylor recorded himself on his DIY home setup only when he was inspired by a higher power, often fasting and praying for days before recording. These intimate home recordings were digitized in 2020 and are being heard for the first time with this release.

Revisiting these old songs brought Brother Taylor to tears. “[When I hear this music] I pick up the same spirit that I did it in. And you see me cryin’. It made me feel good ‘cause I know I did it and I did it well. And I want to see it get out, because if it made me feel good, it make somebody else feel good. Right? This is spiritual music.”

Following his collaboration with Nicolas Jaar's Clown & Sunset label, Cruz has self-produced and self-recorded this landmark album. ‘Prender el Alma’ is a new strain of Latin American music Cruz calls ‘Andes Step’. Influenced by new digital technology, blended with local influence, Cruz builds his tracks layer by layer, instrument by instrument, drum by drum, exploring local indigenous and Afro-cosmologies in a modern setting. From atmospheric opener ‘Sanacion’, the 10-track album journeys through short, sharp acoustic guitar riffs on ‘Puente Roto’ and the percussive ‘La Mirada’, to the electronic ‘Prender el Alma’. Down-beat ‘Equinoccio’ gets a vocal kick from Ecuadorian singer Huaira, ending with the blissful, lo-fi ‘Cocha Runa’ featuring Tanya Sanchez. ‘Prender el Alma’ ebbs and flows through a range of production of local sounds, feeling like a digital awakening. This digital revolution is spreading through Latin America like wildfire, and nowhere is this more exciting than in the heart of the continent's bustling music scene, where Nicola Cruz is leading the way. Led by forward-thinking young producers and musicians, Ecuador is beginning to experience its own digital folklore revolution. A new crop of producers and musicians are using homeland traditions and rhythms to build on a vibrant history of visual and sonic art, catapulting them into the 21st century. ZZK are at the forefront of this burgeoning music scene. With artists such as Frikstailers, La Yegros, El Remolon and Chancha Via Circuito, they are defining a new and exciting Latin American music culture.

Rio Arriba is the sophomore album from Chancha Via Circuito, who molds local South American rhythms into global artistry. Rio Arriba bubbles up from the Andes like percussive lava, seething as it is soothing. Layers of drums play out like water and earth battling heat - heat brought by Chancha Via Circuito. Chancha has forged a path from his town outside the urban sprawl of Buenos Aires in the east of Argentina up across the border with Bolivia and into the Northern hemisphere where he's bringing new fans to native drum traditions. In his first release, Rodante, Chancha took cumbia into uncharted territory retrofitting the Latin rhythm for a worldly audience. With Rio Arriba, South American folklore takes the reins and, under Chancha’s steady hand, obscure backwoods rhythms take on a top shelf lifestyle as folklore hits the club. Cumbia made Chancha’s first album Rodante a stand out, Rio Arriba takes his sound primal, rooted in rhythm, but worldwide in scope. With recent remixes of The Ruby Suns (Sub Pop) and Gotan Project (Ya Basta/XL Recordings), Chancha proves his production can cross continents and pollinate. Rio Arriba annihilates the obvious - it's a fresh breeze from the city of good air flooding the urban habitat, sending you dancing upstream.

Long-awaited world premiere LP of the legendary second album by Mono Fontana. Jazz, ambient, field recordings, sound collage, ethnic music, electronic music, post-classical. The complex intertwining of various musical elements and the unfathomable musicality of the band has evolved even further in this album. The collage of various sounds around us, such as people's conversations, the bustle in the distance, the sound of running water from a faucet, the second hand of a clock, and the shutter of a camera, and the flexible Mono piano lead listeners on a supreme sound trip to "somewhere other than here". Although born in Argentina's underground scene, this is a magical piece of music that still fascinates many musicians.

A supreme soundscape! World premiere recording of a 1997 work by a composer/guitarist who has left his mark on the contemporary Mexican music scene! Eblen Macari has been ambitiously developing his unique musical style for 40 years, from the 1980s to the present. Production began. The work was inspired by the sound of the guitar and the ecology of the trees that make up the wood used for the guitar. The influence of Ralph Towner and Egberto Gismonti, whom Eblen admires greatly, and ECM Records, represented by Egberto Gismonti, is reflected especially strongly in Eblen's works.
・Remastered by Kuniyuki Takahashi
・First ever vinyl release (originally released in 1997 on CD)
・Limited to 500 copies
・For fans of Ambient, World music& ECM Records

Chìsake [Algonquin]: to chant; to conjure; to cast a spell; this generally involves a shake-house, or shaking tent, in which the conjurer goes into a trance; the conjurer then has an out-of-body experience, going into the future to predict coming events, or into the past; as well as going into any locality in the universe to seek out someone or something generally practiced for ancestral divination. The unaccompanied flute pieces within this album are adaptations of Anishinaabeg shaking tent chants. The Anishinaabeg also known as Anishinaabe are a group of culturally related Indigenous peoples that reside in areas now called Canada and the United States. They include the Odawa, Saulteaux, Ojibwe (including Mississaugas), Potawatomi, Oji-Cree and Algonquin peoples. The word Anishinaabeg translates to “people from whence lowered”. The Anishinaabeg origin myths describe their people originating by divine breath. The shaking tent or conjuring lodge was the setting for a divinatory rite performed by specially trained shamans otherwise known as Chìsakewininì. During the shaking tent ceremony the Chìsakewininì would construct a special cylindrical framework typically of birch or spruce uprights planted in the ground with respective wood hoops to bind it together. This created a tensile structure of which birch bark, deer skin, or cloth was used as a covering. Rattles of caribou and deer hooves, or cups of lead shot, were tied to the frame. The floor was usually softened with freshly cut spruce boughs. The vertical axis of the shaking tent represents the realm of mediating beings, while the horizontal axis the earth or world of humans. The Chìsakewininì would enter the shaking tent at night and once inside would not be visible from onlookers. The singing of chants and drumming would summon the Chìsakewininì’s spirit helpers, whose arrival was signified by animal cries and erratic tent shaking. During this transcendent state, the Chìsakewininì could dispatch these spirit helpers or Manidò to distant regions to answer questions from the onlookers about the most auspicious places to hunt, the well-being of a distant relative, and what would happen in the future. The chants were usually sung using vocables before, during, and after the Chìsakewininì entered the shaking tent. Like many other similar divination ceremonies, singular or collective, the opening chants begin lyrically. They gradually turn to more reductive abstract structures midway and then end in lyrical chants. This symbolizes the performer and listener leaving the external literal world, entering a more abstract state of mind, and then returning. Traditionally all songs were carved on birch bark for record-keeping with mnemonic pictographs or other marks for future use. Tally mark clustering, sometimes used for song-keeping throughout the Anishinaabeg, is used for this album’s track titles and numerical sequence. The album intro begins with the shaking of a necklace of otter penis bone, fish spine, bear teeth, elk teeth and deer hide, gifted from Algonquin Elder Ajawajawesi. It is meant to focus the listener’s attention before the flute pieces begin. The warble or multi-phonic oscillation prevalent in the middle tracks traditionally represented the “throat rattling” vocalization of the tonic note or sometimes known as the horizon of which the melody floats off of. Due to the repetition of multi-phonic oscillation the performer will breathe erratically creating an altered state correlating with the Chìsakewininì ceremonial actions. All songs are repeated seven times to signify the seven sacred directions: east, south, west, north, above/sky, below/earth, and center. -Timothy Archambault

Jorge Ben is someone who needs no introduction. Since his first hits in the 60s, this artist has become one of the greatest icons of Brazilian pop music. His anthems "Mais Que Nada" or "Pais Tropical" are probably two of the most ever-listened Brazilian songs of all time. After being involved in the Tropicalia movement and incorporating the influences of Afro-American funk into his repertoire, with the support of his backing band -Trio Mocotó-, his very personal samba sound also opened up to the new musical trends coming from the States at the edge of the 70s. Boogie and disco music were making headway and soon became popular in the Brazilian market. Jorge Ben's albums recorded at the beginning of the 80s reflect this trend and deliver a good number of outstanding tunes. “Bem-Vinda Amizade” is one of those albums. Recorded in 1981, it is a solid album, start to finish. It comprises the usual samba funk numbers, so characteristic of Jorge Ben, with killer boogie and disco tracks (‘Oé Oé (Faz O Carro De Boi Na Estrada)’, ‘Ela Mora Em…’). And it also contains downtempo soulful slow burners like 'Lorraine' or 'Katarina, Katarina', funky as Hell! An essential addition to any Brazilian music collection.

Vampisoul present a reissue of Marcos Valle's 1983 self-titled album. Valle is one of the few artists one cannot miss if one has the slightest interest in Brazilian music. Whether one's taste is focused on bossa jazz, samba, psych folk or soul, Valle has surely recorded an album to match. By the late '60s he had already put out enough quality records to secure a place within the top Brazilian songwriters of all time, but his career did not stop there and he continued releasing amazing music over the following decades. He settled in Los Angeles in the mid-70s, tired of living under Brazil's military dictatorship, and started to collaborate with such talented artists as Leon Ware and Chicago. This LP from 1983 is the follow-up to the great Vontade De Rever Você (1981), his second album after moving back to Brazil. It shows all the music influences from his US years, especially boogie, soul and funk, and features stellar collaborators in Lincoln Olivetti, Robson Jorge, and Leon Ware. The opening track, the Brazilian boogie anthem "Estrelar," is Valle's biggest hit from the '80s and one of the most celebrated songs, making clear that what he accomplished while in LA would now make its way into Brazil. Valle pictures a beach lifestyle and summertime vibe across the entire album that describes his surfing days in Southern California. A couple of early Valle's classic songs are updated here to sit nicely next to soaring disco, killer vocal boogie numbers, and blissing instrumentals, making a well-balanced track list that satisfies both listening pleasure and dancefloor needs. This is an essential album for lovers of the work of Ware, who is the co-writer of three songs in the LP, including "Estrelar," first drafted when both artists were working together in the States and then recorded again when Valle returned to Brazil. Presented in facsimile artwork and pressed on 180g vinyl.

Wganda Kenya was a group formed by Discos Fuentes under the idea of developing an African and Caribbean sound in order to appeal to the Costeño Colombian market and also inject a little international exoticism into the label. This 1976 album has become a collector’s favorite waiting to be reissued, and it’s not hard to understand why since it’s full of so many Afro-Funk, Congolese rumba and Caribbean-flavored dance floor burners. Special edition reissue containing two non-album bonus tracks from the same period that appeared on 45s and various artist compilations, as well as an insert with liner notes. Pressed on 180g vinyl. First time reissue.

For the first time ever, Vampisoul, the sister label of Munster Records, is reissuing this Argentinean Balearic Jazz/Fusion masterpiece. The album was released on Vampisoul, a sister label of Munster Records. This is a fantastic album by one of the top Argentinean musicians who left his work for "Melopea Discos" under the direction of Litto Nebbia. This is an ethno-fusion/jungle ambience masterpiece with rich sonic nourishment and Brazilian flavors. Includes an insert with unpublished photos and notes. Highly recommended for fans of obscure South American music such as "Outro Tempo" (Music From Memory) and "América Invertida" (Vampisoul) as well as Azymuth, Mono Fontana and Motohiko Hamase!

For the first time ever, Vampisoul, the sister label of Munster Records, is reissuing this Argentinean Balearic Jazz/Fusion masterpiece. The album was released on Vampisoul, a sister label of Munster Records. This is a fantastic album by one of the top Argentinean musicians who left his work for "Melopea Discos" under the direction of Litto Nebbia. This is an ethno-fusion/jungle ambience masterpiece with rich sonic nourishment and Brazilian flavors. Includes an insert with unpublished photos and notes. Highly recommended for fans of obscure South American music such as "Outro Tempo" (Music From Memory) and "América Invertida" (Vampisoul) as well as Azymuth, Mono Fontana and Motohiko Hamase!

Omar Souleyman is a Syrian musical legend. Since 1994 he and his musicians have emerged as a staple of folk-pop throughout Syria, but until now they have remained little-known outside of the country. To date, they have issued more than 500 studio and live recorded cassette albums which are easily spotted in the shops of any Syrian city. Born in rural Northeastern Syria, he began his musical career in 1994 with a small group of local collaborators that remain with him today. The myriad musical traditions of the region are evident in their music. Here, classical Arabic mawal-style vocalization gives way to high-octane Syrian Dabke (the regional folkloric dance and party music), Iraqi Choubi and a host of Arabic, Kurdish and Turkish styles, among others. This amalgamation is truly the sound of Syria. The music often has an overdriven sound consisting of phase-shifted Arabic keyboard solos and frantic rhythms. At breakneck speeds, these shrill Syrian electronics play out like forbidden morse-code, but the moods swing from coarse and urgent to dirgy and contemplative in the rugged anthems that comprise Souleyman's repertoire. Oud, reeds, baglama saz, accompanying vocals and percussion fill out the sound from track to track. Mahmoud Harbi is a long-time collaborator and the man responsible for much of the poetry sung by Souleyman. Together, they commonly perform the Ataba, a traditional form of folk poetry used in Dabke. On stage, Harbi chain smokes cigarettes while standing shoulder to shoulder with Souleyman, periodically leaning over to whisper the material into his ear. Acting as a conduit, Souleyman struts into the audience with urgency, vocalizing the prose in song before returning for the next verse. Souleyman’s first hit in Syria was "Jani" (1996) which gained cassette-kiosk infamy and brought him recognition throughout the country. Over the years, his popularity has risen steadily and the group tirelessly performs concerts throughout Syria and has accepted invitations to perform abroad in Saudi Arabia, Dubai and Lebanon. Omar Souleyman is a man of hospitality and striking integrity who describes his style as his own and prides himself on not being an imitator or a sellout. 

Sublime Frequencies is honored to present the Western debut of Omar Souleyman with this retrospective disc of studio and live recordings spanning 12 years of his career, culled from cassettes recorded between 1994 and 2006. This collection offers a rare glimpse into Syrian street-level folk-pop and Dabke– a phenomena seldom heard in the West, not previously deemed serious enough for export by the Syrians and rarely, if ever, included on the import agenda of worldwide academic musical committees. 

Mohammad Reza Mortazavi (Tombak) & Burnt Friedman (electronics, synth.) release their second EP “YEK 2”.
Equipped with one drum only and laser-pattern–electronics, Mortazavi and Friedman produce delicate, yet archaic, trance–inducing, transnational dance music with“…hints of dust and grain… “. (Freq)

Mortazavi and Friedman move hands and faders according to odd cyclical rhythms with incredible accuracy. The extreme dynamic range and rhythmic congruency of drum and electronics merge both, Mortazavi`s and Friedman’s repertoire entirely.
Complete in [YEK], resisting cultural notions of folklore and territory.

Listeners who know much of anything about Bryn Jones’ work as Muslimgauze know that he was prolific in both his work and in the way he sent out his work to labels and other interested parties (it’s one of the reason some of that body of work is still being sorted through and released 20+ years after his passing). Fittingly enough for an artist that feverishly productive and often taciturn to the point of frustration, he didn’t tend to give much more information than handwritten track titles on the sleeve of a DAT. Why he would submit multiple copies of the same or similar tracks to those he worked with, often in totally different configurations, is now a permanent mystery, but it does lead to Jackal the Invizible, essentially a compilation of material from multiple other releases* that Jones had also submitted at the time on its own DAT. All of the songs here were released at least 20 years ago (a few over 30!) and as with practically all Muslimgauze releases they were limited and/or hard to get ahold of now. Jackal the Invizible is both a way to issue those tracks on vinyl as the Archive Series has been consistently doing, and in interesting look into how Jones would organize and sequence his albums. The track listing here was faithfully reproduced from the way Jones titled these tracks on this submission, which is how you get Fedayeen’s “Bharboo of Pakistan Railways” here called “Fedayeen Bharboo of Pakistan Railways 2001” (although that album came out in 1998 and Jones sadly was not making anything by 2001, only leading to more questions). This compilation as with most of his work was submitted without comment, so it can be asked, was it intended to be a compilation? Had he at some point decided he preferred these tracks in this arrangement rather than on their other tapes? Did he produce so much work and/or was so disorganized he simply forgot this batch had been mailed off before? Did he have a standing arrangement with his postal worker and just handed him whatever was closest to the door each week? (Well, probably not that last one.) One thing we don’t have to question is the quality of the tracks here, regardless of familiarity. The new juxtapositions can be quite striking; shifting suddenly from the harshly distorted blurts of “Resume and Shaduf Fatah Guerrilla 1999” to the cooly nocturnal atmosphere of “Abu Nidal 1987” and then to the dubby bass pulses and rattling hand percussion of “Hand of Fatima 1999” (possibly the most misleading to longtime listeners - it has indeed been heard on it’s almost-namesake album, but there it’s known as “Mint Tea With Gadaffi”) is an experience unlike much else in Jones’ oeuvre, even though all three modes are ones he has worked in before. The result doesn’t touch on every single mode explored throughout the vast body of Jones’ work (you’d need a box set for that), but does prove to be a multifaceted experience that also serves as an excellent introduction to or refresher on Muslimgauze as a whole.

Formed in 1971, Nass El Ghiwane's five members first performed together as actors under the Moroccan playwright and director Tayeb Seddiki. Following their debut performance as a band in Rabat at Seddiki's Mohammed V Theatre, their songs became the 1970s anthems of Moroccan youth -- nationalist, rebellious, experimental and bygone all, at once. Their music echoes medieval Moroccan oral traditions, traditional poetics and tales of Sufi mystics, and they were the first to introduce the banjo and colloquial Moroccan Arabic in their version of the Shaabi genre. For an outstanding biography of the band, the documentary film Transes by Ahmend El Maanouni will blow your mind and showcase the importance of this band for Moroccan and Algerian culture. This reissue of their second LP, fully re-mastered, featuring exact repro of the original cover from 1973 is one of the most in-demand LPs in their legendary discography. Edition of 500.

Following up our early 2020 tape The Sun Is Setting on the World with a further collection of hardcore rebetika recordings from the 1930s through to late '50s. More songs of sorrow, poverty, loss and the end of the world.

This version of the ‘imâra starts with the qahili introduction in the form of a prayer to the prophet, then the tawhid (the affirmation of divine unicity) : « lâ illâha illah llah ». This same dikhr (psalmody) quickens its pace, at first very slowly, then more and more rapid until the name of Allah is repeated to a binary rhythm. The fuqâra will shortly retain only hu (from Allahu) as it is gradually imposed by the qutb (the pole). The hu is transformed by this special ‘imâra alchemy into the unique breath of the spirant hamza (the sound emission technique is purely abdominal), and then, when the qutb claps his hands, it becomes more and more prominent. Associated with the name of Allah, the hu asserts itself by accelerating and quickening the pace to the point of metamorphosing itself into hamza. The balance between the soloist who sings the mystical poems and the rest of the assembly is progressively established, and then the accelration of the hamza finally throws the participants into the abyss of ecstasy.

The Suwa Daiko is a tradition of Kagura (= sacred music and dance) and drums of the SUWA TAISHA Shrine that enshrines the life of the TAKEMINAKATA (= one of god in Japanese mythology). It is a folk performing art that is recorded in an ancient document of the “Koshin-etsu-Senroku (=Koshin-etsu War Record)”. The document says that it is also medieval military music. Shingen TAKEDA（1521-1573）, who was a great warlord in 16th-century known for his equestrian corps said to be the strongest in Sengoku period, formed 21 people of Suwa Daiko and raised the spirit and willingness of the Takeda army soldiers by Suwa Daiko at the battle of Kawanakajima (1553-1564). Mr. Daihachi OGUCHI has collected traditional drums with different tones of various sizes and created an original group drum. He opened 15 branches nationwide, 12 branches overseas such as San Francisco, New York, Chicago, Toronto, Singapore etc. and helped spread the Suwa Daiko world wide. Osuwa Daiko Preservation Society is an intangible cultural property that inherits the will of Daihachi OGUCHI. This album was recorded at the Osuwa Daiko Preservation Society dojo in Okaya City, Nagano. One of the two songs is created as DTM by veteran jazz pianist Masahiko SATO (studied at Berklee College of Music in 1966-68 and has many awards). His DTM adds unique musicality to this traditional sound and makes it lively and original. Also, the artwork was licensed to use “Shingen TAKEDA statue” drawn by Tohaku HASEGAWA (=Tohaku HASEGAWA (1539-1610) was the highest painter played an active part from the Azuchi Momoyama to the early Edo period. Now many of his works designated as national treasures.) It is an important cultural property in the Seikei-in Temple at Mt. Koya.

Chaoui is a genre of Berber music that originated in the Aurès region of Algeria. It is a mixture of Saharan and Atlas mountain music marked with dancing rhythms and is part of the oral living tradition of the Aurès region. The first recordings on magnetic tape date back to the 1930s when Aissa Jermouni’s music was introduced and published internationally. Over the years, Chaoui has given birth to various sub-genres. The genre was popularized in the 1930s and 1940s, and still generates a strong following of fans across the country and especially in the Aurès region in the 2000s. In its most frequent instrumental configuration, a chaoui music group includes a zorna, a gasba flute, a bendir and one or more singers. Originally, Chaoui musicians were shepherds who lived in the Aurès mountains, and they sang their own localized poetry of personal and regional topics. But also, joyful themes such as local or religious festivals or in the context of Chaoui weddings. Hocine Chaoui is one of the genre’s most famous and respected musicians and poets. ,Hocine modernized his sound with drum machines, incorporating intense and modern production techniques with phased gesba flute, reverbed out vocals, taking the genre to its logical new phase. This LP is a reissue of one of the most “in demand” of the genre’s cassettes originally released by Oriental Music Production, a cassette label dedicated to the some of the best regional releases during the heyday of the 80’s and 90’s golden era of rai and local Algerian music cassettes. These releases were only ever released on cassette and now command a premium on the collector’s market.

Henri Guédon is an artistic legend from Martinique. Musician, painter, sculptor and one of the main architects of modern Caribbean/Antilles music. Taking the music to truly new and progressive territory from the late 1960’s onward. Karma, his 2nd album is one of the holy grails of the Caribbean cosmic Latin/Jazz scene, near impossible to find in this day and age. Released in 1975 on a small Parisian label, La Voix Du Globe, a label releasing Algerian, Moroccan and Egyptian records, the album was an anomalous release in their catalog. Karma was a convincing and unswerving statement following his stunning landmark debut LP (Cosmozouk Percussion). Incorporating African, Latin and West Indies styles (Gwoka, Mazouk, Biguine, Bel-Air, Bomba...) with cosmic synths swirling all over intense roots percussion. The songs are propelled with a spiritual Jazz vibe mixing with deep ethno-folk music from Martinique and Guadeloupe. The LP belongs to the same vein as as Marius Cultier, Louis Xavier or William Onyeabor for its totally original take on a hybrid music.

This is the first CD release of a very valuable compilation cassette series of Jamaican doo-wop/R&B from the late 50's to early 60's! This is the first CD in a series of rare Jamaican doo-wop/R&B compilations. This is a wonderfully edited album, nostalgic and rich in emotion, with scenes of good old Jamaica in the dark of night. Includes extensive liner notes by David Katz, author of the Solid Foundation.

Here's a great one. This is from Death Is Not The End, a great place for digging up antique music from all over the world, from pre-war blues to immigrant music and South American folklore. It's also a great place to dig for antique music from all over the world. This Japanese project follows on the heels of Katsutaro Kouta, which was released in 2018 and was very popular in our store, and contains haunting and unique sounds that show how cultural fusion with the West was beginning to be reflected in popular songs before the influence of Western pop music during the post-war American occupation. This is a work that every Japanese should be exposed to at least once.

Japanese exclusive reissue on SACD. oliginally released on Ocora.

The Ocora label, which released the disc, would not release it on CD due to the fact that the original recording was unknown, so it was passed down as a phantom disc and used LPs were sold at a high price.
This time, the ina (French National Institute of Audiovisual Research) discovered the existence of the sound source, and we were able to revive it for the first time on CD under license, and also on SACD hybrid. It was remastered from the original master at 96kHz.24bit. What's even more exciting is that four tracks that were not included on the LP have been added.
"Opera in Cameroon" was recorded by documentary filmmaker José Pivin with the cooperation of Radio Cameroon, the French national broadcaster, and depicts the story of a grand opera while capturing the nature of Cameroon and the daily lives of its simple people.
Although it is a field recording, the sound quality is super A-grade. The sound quality is top-notch, with insects and birdsong all around, and the river flowing as if it were right in front of you. The highlight of the film is the boat ride down the river, and the children playing on the shore and the hippopotamus chirping as the water gurgles by are the ultimate in realism. You can't help but avoid the flying horseflies that graze the tip of your nose.
The four parts not included in the LP are also very interesting. The last part, which ends with the sound of the raging sea, is particularly terrifying. You can enjoy a trip to Africa without leaving your home.