World / Traditional / India

A crucial introduction to the 'King of Kikuyu Benga' and the first career-spanning retrospective of the incredible catalogue of the late, great Joseph Kamaru.

17 tracks that run the gamut from vibrant dancefloor chants with high life-esque guitars, to afro funk, drum machine and keyboard driven disco grooves, and folk style laments. The music is raw, immediate, danceable, and packed full of memorable hooks. The incisive lyrics range from protest songs to relationship advice. Joseph Kamaru was an incredibly popular figure in his native Kenya, connecting with everyone from high-powered politicians to the rural and urban working class, and his music deserves a much wider international audience.

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).

[Enji’s] return is spellbinding, her dreamy voice searching over tender piano and weighty double bass. - The Guardian on 'Ulbar'

For a few fleeting moments during a sunset, the sky is cast a vivid shade of amber. A dramatic flare of colour, a moment belonging to both the day and the night. It is within this vibrant, ephemeral world, that Mongolian-born, Munich-based Enji has written her new album Sonor.

Sonor is a record full of life and optimism, from an artist finding the beauty of existing between two worlds, much as a sunset does. Between the cultures of Mongolia and Germany, tradition and innovation, nostalgia and excitement for the future. Sonor is a musical journey marked by personal growth, introspection and acknowledgment of the bittersweet feeling of change.
Enji's life has been a tapestry woven with threads from diverse cultures. Born in Ulaanbaatar, Mongolia, she was immersed in the rich traditions of Mongolian folk music from a young age. Her early exposure to urtiin duu, or "long song", a traditional Mongolian singing style characterized by extended syllables and free-form melodies, instilled in her a deep appreciation for her cultural roots.
In 2014, Enji's musical journey took a transformative turn when she participated in a program at the Goethe-Institut in Ulaanbaatar. Here, under the guidance of German bassist Martin Zenker, she was introduced to the world of jazz. The improvisational nature and emotional depth of jazz resonated with her, leading her to pursue a master's degree in jazz singing at the University of Music and Theatre in Munich. This move marked the beginning of her life between cultures, as she navigated the landscapes of both her native Mongolia and her new home in Germany.
Sonor is a reflection of Enji's personal evolution and the complex emotions that accompany living between two worlds. The album's themes revolve around the unplaceable feeling of being between cultures, not as a source of conflict, but as a space for growth and self-discovery. Enji explores how distance from her traditional Mongolian roots has shaped her identity, and how returning home brings a heightened awareness of these changes.

With Sonor, Enji continues to evolve as an artist, expanding her sound into something more fluid and accessible. Whilst Enji’s musical foundations remain sturdy, with a band of world renowned jazz artists and all tracks on the record sung in Mongolian, save the obligatory standard ‘Old Folks’, Sonor leans into melody and storytelling with a newfound clarity, opening her music to a wider audience. It reflects not just a shift in style, but a deepening of her artistic voice, one that embraces accessibility without losing depth, allowing her songs to resonate on an even more universal level.
Despite being colourful and optimistic, the album is tinged with a sense of bittersweet nostalgia. This duality is perhaps best illustrated by track “Ulbar”, the Mongolian word for the colour the sky is cast during sunset. A phenomenon that is vibrant and beautiful, yet signifies the end of daylight and the transition into nighttime. Similarly, Enji's music captures the joy of new experiences and growth, while acknowledging that, as you go through life, previous experiences may no longer feel familiar.
On Sonor, Enji breathes new life into the traditional Mongolian song “Eejiinhee Hairaar” ("With My Mother’s Love"), a piece woven with nostalgia and quiet joy. She recalls how her father would hum the tune while fixing his bicycle back home in Mongolia, a simple, unremarkable moment that, in hindsight, radiates warmth and meaning. This image of music interlaced with everyday life, of melodies passed down through generations, encapsulates the spirit of Sonor. Enji isn’t just revisiting tradition, she’s distilling the feeling of home, of small joys that reveal their significance only when viewed from afar. Like a familiar song hummed by a parent, her music captures the essence of belonging, not tied to a single place, but to the emotions and memories that shape us.
Elsewhere on the record, tracks such as “Much” truly capture the melancholy of fleeting moments, still hopeful in tone, Enji’s vocals implore the listener to slow down and appreciate the passing seconds. On track “Ergelt”, Enji focuses the theme of the album through her own lens, a meditation on nostalgia and shifting familiarity, with translated lyrics capturing this duality: “A gaze full of happiness saddens me / When I try to speak my sorrow, no words come to me / Unfamiliar, yet somehow known”
Sonor is enriched by the contributions of Enji's collaborators. Elias Stemeseder is an Austrian pianist and composer known for his work in contemporary jazz and avant-garde music. Stemeseder has previously collaborated with musicians such as John Zorn and Christian Lillinger. Robert Landfermann is a German double bassist widely recognized in European jazz and improvised music circles. His playing is characterized by technical virtuosity and a deep sense of rhythm. Julian Sartorius is a Swiss drummer and percussionist with a highly textural and rhythmic approach to his instrument. His work spans jazz, electronic, and experimental music. Whilst long time collaborator Paul Brändle is a German jazz guitarist with a warm, fluid style that blends classic jazz influences with modern sensibilities.
Enji's previous work has garnered international attention and critical acclaim. Her 2023 album, Ulaan, was praised by The Guardian as "An elegant and powerful twist on traditional Mongolian music," highlighting her ability to innovate within her cultural framework.
Her unique blend of jazz and Mongolian folk has also been recognized by The Washington Post, which noted that her songs "sound so inventive, so free, yet so grounded." This balance has become a hallmark of Enji's music, earning her a place among the most intriguing voices in contemporary jazz.
With Sonor, Enji invites listeners to join her on a journey through the landscapes of her experiences, bridging cultures, embracing change and finding beauty in the transitions that define our lives. Her music serves as a reminder that, like the sunset, moments of change can be both beautiful and poignant.
As she continues to navigate her path between Mongolia and Germany, tradition and innovation, Enji's Sonor stands as a testament to the enriching experience of living between worlds and the art that emerges from embracing one's multifaceted identity. 

On her second album Ursgal Mongolian singer Enji creates a unique blend of Jazz and Folk with the traditions of Mongolian song. Currently based in Munich, her lyrics tell personal stories about unbearable distances, the oddness of being on earth and the simple truths in life. She’s accompanied by Paul Brändle on guitar and Munguntovch Tsolmonbayar on double bass. Born in Ulaanbaatar, Enji grew up in a yurt to a working-class family. Having always been drawn to music, dance and literature, she initially wanted to become a music teacher with little ambitions to compose or be on stage. A program by the local Goethe Institute sparked her passion for Jazz and eventually led her to become a performing artist. Inspired by the music of Carmen McRae, Ella Fitzgerald and Nancy Wilson, Enji started writing songs of her own, cherishing this newfound means of expression. Ursgal is the first record featuring her original compositions.

“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.

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.

“I think one of the most exciting things about the reintroduction of Horizon Unlimited is the fact that young folk love our music, and are surprised at the upbeat tempo, and the lyrics, which are not only of today, but also very futuristic as well. Horizon Unlimited was our last album with Decca that came out in 1979. It’s been a long time since then and this really is part of a much longer story, but amongst one of the most significant things I remember was that we, The Lijadu Sisters, paid for all the studio and band session fees. At the time, this was unusual, and not the arrangement we had with that record label. We were originally meant to record at Decca West Africa in Lagos, but when we got to the studio, no one had told us that it was being upgraded – from eight tracks to twenty-four. So, we brought everyone to London and made the album there instead.” –Yeye Taiwo Lijadu

Pick a small spot (a point) in front of you (a small knot of wood, a dog down the way). And tightly focus on this spot. And now slowly unfocus your gaze. Widen your gaze. Pan out without moving your eyes. Take it all in.

A smeared and pixelated surface, swelling of contour and light. (Monet’s seepages of light, Altman’s overlapping nomadic dialogue.) Once you have unfocused with little to no center of attention, slowly close your eyes. And please feel very free to notice the light. All of the light that your eyes knocked back as you dilated your focal point. This exercise can be repeated a few times. Unfocusing does not always come easily. And it is probably best to not put too much effort into it. Best to not employ too much pressure.

And we will not put too much pressure on this exercise to help us explain away the humidly, saturatedly psychedelic canopy of moan-‘n-twang and slackelastic-groove of The Dwarfs Of East Agouza’s Sasquatch Landslide.

Mitch Hedberg has a great joke about the Sasquatch: “I think Bigfoot is blurry. That’s the problem. It’s not the photographer’s fault. Bigfoot is blurry! And that’s extra scary to me, because there’s a large out-of-focus monster roaming the countryside.”

Sasquatch Landslide. A landslide of hazy configurations. Blurriness, far from a lack of detail, is an embroidering of detail, a horizontal expansion of surface and swarms of light. The name “Sasquatch” derives from the Salish word se'sxac, which means “wild men.” And Sasquatch Landslide is wild. Everything is unravelling. Offset. Décalage. A whole host of slippery tempos and pulses as the organs, guitars and saxophones loiter and lope over a skipping hop of beats, and everything emerges always mid-stream. It is all middle with no halfway point, no dead center, no bullseye. Everything twangs, moans, sweeps, slips, swings, skitters, slides, and grooves out of nowhere. And the almost-human voice with no mother-tongue.

There is something ecstatic (an elatedly miniscule frenzy) going on here but it is pushed beyond the ecstatic: a joyous-grotesque rolling right past trance to dance. Psychedelias appear out of the infra-spaces in between the apparitions and overlapping ‘regimes’ and registers—pushed and squeezed far beyond the recognizable. And these spaces groove joyously hard like some kind of illusive House music, houses completely submerged in molasses. BigFoot-work? (Oh my!) There is not a place to throw your anchor here in the furrowing humidity. That does, and it does, sound like some kind of landslide.

A psychedelic encounter is a brush with the marvel of otherness. The point from which we speak of other, becomes other itself, in an ever-storm of other-production that shreds ideas of knowing and understanding what we think is going on. Time unhinged from the clock. Space unhinged from the frame. An unpinpointing hallucination, a hot get-down, an untethered throw-down of oscillations, fiercely, joyously, exuberantly incomprehensible. Listening to Sasquatch Landslide, a wildly unhinged reverie.

Eric Chenaux and Mariette Cousty

Condat-sur-Ganaveix, February 2025

Intensely expressive free-verse vocal laments over sliding violins, hammered santouri, guitar, and oud - the hybrid sounds of the Mediterranean in the early 20th century.  “Aman Aman” cry the singers on these recordings, their voices preserved on 78rpm discs cut between 1911-1935. The phrase roughly translates to “mercy,” a call of despair, but also one of joy and admiration. On many of these sides, that full range of emotion is transmitted at once.  Some of these artists are legends, others lost to time. Nearly half are female vocalists, a big part of the Cafe Aman tradition but not as well represented on contemporary releases. All were affected by conflicts leading up to the Asia Minor Catastrophe of 1923, and the forced migrations between Greece and Turkey before and since. Their work reflects these journeys - devastating poems about losing love and losing home, backed by some of the best musicians of the era.  Deeply researched over several years, we hear the precise, sensitive, and overwhelmingly powerful vocals of artists like Antonis ‘Dalgas’ Diamantidis, Sofrouniou, and Stellakis Perpiniadis, alongside revelatory recordings by largely unknown musicians whose work is shared here for the first time.  Carefully remastered and restored by Jordan McLeod at Osiris Studio, the LP includes detailed historical and discographical notes by Stavros Kourousis, and poetic lyric translations by Tony Klein. Pressed on highest quality vinyl at Smashed Plastic in Chicago and co-released with the great Olvido Records.

At 19, Helviofox adds his signature to the batida template that by now seems to have been in existence since forever. Such is the strength of this primordial fountain, a source of rejuvenation. Also within the literal family: Helvio cites brothers Dadifox and Erycox as main influences.

Curiosity for the sound made him go into production by the time he was 13. A couple of years later (2020) he became co-founder of TLS with E8Prod, Alberfox, DiionyG and other mates. His talent fully developed since then, opening a slight detour that became a new path parallel to the main road.

Lively basslines anchor the beat directly lifted from tradition and clearly channeled to the dancefloor. Strong, well rounded grooves, a spot-on sense of timing and tempo, elegant atmospheres, all part of Helvio's notion of arrangement and his perception of dance music boundaries, stretching them just enough to present a challenge but not as far as to disconnect head and feet and risk losing the floor.

This liminal space between experimentation and popularity is both dangerous and attractive. There is no one formula. Precisely why it still retains plenty of fuel for current and future generations to contribute personal visions.

Co-released by Cairo's HIZZ imprint and Heat Crimes, Upper Egypt’s “King of Trobby Music” detonates another singular vision on Raasny—a 9-track suite of bruised street rhythms, electro-shaabi fireworks, and raw emotional voltage, beamed direct from El Minya to the world.

Abosahar has spent the last decade carving out his own micro-genre—Trobby, short for “True Being.” Here it comes into sharpest focus yet: a sound that blurs electro-shaabi, house, techno, trap and pop into dazzling, rough-edged collages, powered by cracked software, busted machines, and the immediacy of lived experience.

Raasny loops wedding-party ecstasy into journeys from Minya’s dusty streets to Cairo’s neon clubs. Tracks like “Bs Ya Baba” and “Shaabi Alarab” fold shaabi’s serrated synth stabs into mutant pulses; “Moled w Samar Haz” and “Moled Altenee” lock into hypnotic folk-ritual cadences; while the title cut “Raasny” surges with an almost devotional intensity, all cracked voices and distorted beats tumbling into the red.

What sets Sahar apart is his refusal of polish: everything is left jagged, overdriven, improvised, alive. His music is inseparable from the weddings, streets, and daily life of Upper Egypt—rooted as much in the dust and electricity of Minya as in the people who move to it.

Raised with little more than a battery-powered radio and homemade instruments fashioned from grass and cardboard, Sahar’s DIY ethos is burned into every second of Raasny. His recordings double as ethnography and autobiography—part diary, part sound-system weapon, part spiritual exorcism.

Already hailed across Cairo’s underground and carried abroad to stages in France, Switzerland and Germany, Sahar’s music still belongs first and foremost to the streets and weddings of Upper Egypt. Raasny makes that clear: this is music of and for the people, loud, ecstatic, and uncontainable.

Paris, 1978. Don Cherry walks into a French studio with a suitcase full of instruments nobody expected and meets Ustad Ahmed Latif Khan for the first time. No rehearsal, no plan, just two musicians who recognize each other immediately as kindred spirits. What happens next is one of Cherry's best efforts - an album only hardcore fans know about, recorded in Paris, released only in France in 1981, disappeared, and now back again in a special edition that demands attention. This is what "world music" should have been before the term got watered down into airport lounge background noise.

Don Cherry - the man who stood next to Ornette Coleman in Los Angeles and New York, playing trumpet and cornet through the birth of Free Jazz, that final structural revolution of American improvisation based on melody rather than harmony. But Cherry never stopped there. He had a voracious musical appetite and boundless imagination that pulled him toward India, Brazil, Africa, Indonesia, China - not as a tourist collecting sounds, but with deep personal engagement. His commitment ran deeper than novelty. This wasn't about exotic decoration. This was about a global vision of art and the human condition.

Ustad Ahmed Latif Khan - Delhi gharana lineage, new generation tabla master who extended what his predecessors had built, gained recognition as a soloist, ventured onto the international scene. Irregular rhythmic patterns, highly syncopated, rich in variety and originality. The kind of percussionist who could grasp Cherry's intentions immediately, warm up his fingers at astonishing speed, tune Cherry's entire diverse instrument collection - concert piano, Hammond B3 organ, chromatic orchestral timpani - with perfect pitch and no hesitation.

They had never met before the recording session. But they recognized each other immediately. Calm, focused, full of laughter. Cherry knew what he wanted to create. Latif posed no challenge - he was the answer. The result is an incredible mixture of jazz and Indian music that doesn't feel like mixture at all - it feels like the music that was always supposed to exist when these two worlds met at the right moment with the right people. Not fusion for fusion's sake. Not "exotic instruments" as decoration. This is two masters speaking the same language for the first time and realizing they'd been having the same conversation in different rooms for years.

Recorded 1978 in Paris. Released only in France in 1981. Disappeared. Forgotten except by those who knew. First reissued by Honest Jon's years ago. Now back in special edition format because some records refuse to stay buried.

Essential for anyone who thinks Don Cherry's best work ended with Ornette, or that "world music" has to choose between authenticity and imagination. This is both. This is neither. This is what happens when boundaries dissolve because they were never really there.

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.

エジプト・カイロのプロデューサー、Elkotshによるデビュー・アルバム『rhlt jdi』が、カイロの〈HIZZ〉と〈Nyege Nyege Tapes〉系列の〈Heat Crimes〉による共同リリース！エジプトのストリート音楽「マフラガナート」のリズムとエネルギーを基盤に、インダストリアルやトライバル・テクノ、エクスペリメンタルな要素を融合。伝統的な旋律や宗教的なチャントが、歪んだビートやグリッチノイズと交錯し、現代エジプトの都市風景を音で描き出していきます！中東の伝統音楽と現代のエレクトロニクスが交差する、革新的な一枚。

This is a meditative abstract jazz-funk masterpiece that features the mbira, an ancient traditional instrument of the Shona tribe in Zimbabwe that is originally played in rituals to communicate with spirits. Each song has a serene and mysterious beauty behind it, and with the overtones of the mbira, this album has a beauty like a gemstone that sets it apart from many spiritual jazz albums, an exceptional quality. I highly recommend this album to not only spiritual jazz listeners, but to a wide range of music listeners.

LP reissue, originally released as Eternal Now on Sonet Records in 1973. Don was living in Sweden at the time and made 2 great spaced-out records (in the freeform "Universal Music" style) for Sonet (Live Ankara being the other) -- the prior CD reissue of this material has seemingly disappeared into the wind. If this album had been made by some Vietnam vet living in a windowless cove in Northern California -- with a picture of leaves on the cover, no less -- it would have made the NWW list and originals would be fetching more than a used car, today. As an unfortunate aside, this LP reissue features the vastly inferior American cover as used by Picc-a-dilly, compared to the screaming ethno-psychedelic visuals favored by Sonet. The fact that he is shown wearing a suite that he certainly wasn't wearing during this recording, playing an instrument that he certainly wasn't playing during this recording -- apparently these details fazed no one. "Piano and percussion dominate this rare recording from sessions in April of 1973. No cornet or trumpet. Cherry sings and plays piano, gamelan, harmonium, and assorted percussion. The other musicians are: Christer Bothen (piano, etc.), Bernt Rosengren (taragot, a Swedish wooden soprano saxophone), Agneta Ernstrom (Tibetan bell, etc.), Bengt Berger (piano, mridangam, etc.)."

2x LP with printed inner sleeves. A strong tip on this one! South-Asian vocalist, multi-instrumentalist and composer Ganavya releases her new studio album “Like the sky I've been too quiet” on Shabaka Hutchings’ Native Rebel Recordings. The album features contributions from artists including Kofi Flexxx, Floating Points, Carlos Niño, Leafcutter John and Mercury-nominated bassist Tom Herbert. Since graduating from Berklee College of Music, UCLA and Harvard, Ganavya has quickly become a much-in-demand artist on the US scene who consistently confounds expectations. Hailed as “among modern music's most compelling vocalists” (Wall Street Journal), “most enchanting” (NPR) and "extraordinary" (DownBeat), Ganavya has worked with an array of luminaries including the likes of Quincy Jones, Wayne Shorter and Esperanza Spalding and on new album "Like the sky I've been too quiet" she presents thirteen compelling tracks which showcase her ethereal voice and numinous energy.

Tsapiky music from Southwest Madagascar features wild ecstatic vocals, distorted electric guitars, rocket bass, and the amphetamine beat! Unlike anything else, this is THE high life music you've always wanted - ceremonial music played with abandon and extreme intent, honoring the living and dead alike. In Toliara and its surrounding region, funerals, weddings, circumcisions and other rites of passage have been celebrated for decades in ceremonies called mandriampototse. During these celebrations – which last between three and seven days – cigarettes, beer and toaky gasy (artisanal rum) are passed around while electric orchestras play on the same dirt floor as the dancing crowds and zebus. The music, tsapiky, defies any classification. This compilation showcases the diversity of contemporary tsapiky music. Locally and even nationally renowned bands played their own songs on makeshift instruments, blaring through patched-up amps and horn speakers hung in tamarind trees, projecting the music kilometers away. Lead guitarists and female lead singers are the central figures of tsapiky. Driven as much by their creative impulses as by the need to stand out in a competitive market, the artists distinguish themselves stylistically through their lyrics, rhythms or guitar riffs. They must also master a wide repertoire of current tsapiky hits, which the families that attend inevitably request before parading in front of the orchestra with their offerings. This work, a constant push and pull between distinction and imitation, is nourished by fertile exchanges between various groups: acoustic and electric, rural and urban, coastal or inland. What results during these ceremonies is a music of astonishing intensity and creativity, played by artists carving out their own path, indifferent to the standards of any other music industry: Malagasy, African or global.

Hani Polyphonic Singing In Yunnan China Mystic choral beauty drifting far into the outer cosmos, this other worldly traditional music ensemble creates a contemporary-sounding avant-garde vocal fusion combined with strange instrumental accompaniment. The HANI are linguistically derived from the YI branch of the Tibeto-Burmese and number a million and a half in the southern part of Yunnan province in China above Laos and Vietnam where smaller Hani communities also live. As with many other ethnic groups of the area, an original traditional singing pattern is used with each singer adapting the words to the context. The choir that gathers all singers at the same time is considered to be a very unique style of vocal polyphony or heterophony. The cascading, mournful feel of this music is powerfully transcendent and you’ve never heard anything like it. Many of these songs express intimate strong emotions that bring tears to the performers while they are singing. Instruments used by the ensemble include the BABI (single tree leaf ) and MEPA (rolled up tree leaf in a shape of a horn or mirliton), a CHIWO (3-stringed bowed instrument), a LABI (6-holed bamboo flute), a LAHE (3-stringed small lute) and a MEBA (vertical reed instrument). Recorded by Laurent Jeanneau in 2011

With its new project focusing on the songs of fishermen in Portugal, the FLEE platform attempts to combine in-depth anthropological research with a hybrid contemporary and artistic reflection on an important facet of Portuguese social and cultural history.

Through working songs from the 1940s, 60s and 80s recorded in the Algarve region, the project attempts to document the history of these fishermen, the nature of their hardships and often exploitative conditions, as well as their gradual encounter with important economic and political changes that affected the country in the 1970s. More than observing the fishermen directly, the project also investigates the birth of ethnomusicology in the country through the work of the French ethnomusicologist Michel Giacometti, in a period when the country gradually began to "discover itself" and its regional cultures in a reflexive way.

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.