World / Traditional / India
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This is the fourth volume in World Arbiter's Japanese Traditional Music series. The World Arbiter label presents 1941 recordings of the Kokusai Bunka Shinkokai -- masters of the shamisen. An extensive anthology of traditional Japanese music was created sometime around 1941-1942 by the Kokusai Bunka Shinkôkai (KBS), International Organization for the Promotion of Culture. KBS was established under the Ministry of Education and the Ministry of Foreign Affairs in 1934 for cultural exchange between Japan and foreign countries, representing genres such as gagaku (court music), shômyô (Buddhist chants), nô (Noh medieval theater play), heikyoku (biwa-lute narratives of battles), shakuhachi (bamboo flute music), koto (long zither music), shamisen (three-stringed lute music), sairei bayashi (instrumental music for folk festivals), komori-uta (cradle songs, lullabies), warabe-uta (children songs), and riyou (min'you) (folk songs). Considering that 1941-1942 was a most daunting time for Japan's economy and international relationships with Asian and Western countries, it is remarkable that this excellent anthology of Japanese music was ever completed and published, as it contains judiciously selected pieces from various genres performed by top-level artists at that time. The KBS' recording project is of unique historical importance and culturally valuable as a document of musical practices in traditional Japanese genres during the wartime. Few copies of this collection exist in Japan. This CD restoration is taken from a set originally belonging to Donald Richie, a writer and scholar on Japanese culture (particularly on Japanese cinema), who had given it to Ms. Beate Sirota Gordon, known for her great contribution to the establishment of Japan's Constitution during the period of U.S. occupation after WWII. Gordon's father, Leo Sirota, a piano pupil of Busoni's, fostered many excellent Japanese pianists at the Tokyo Ongaku Gakko (Academy of Music, forerunner of present-day Music Department of Tokyo National University of The Arts) during 1928-1945. Shamisen, a three stringed lute, is said to have been imported from China through Okinawa into mainland Japan (Sakai, Osaka) in the latter half of the 16th century. It began to accompany popular songs and contributed in bringing about a variety of genres of shamisen music in the early 17th century. In the late Edo period (early 19th century), small-scale shamisen vocal genres such as ogie-bushi, hauta, utazawa, and kouta were performed by geisha in ozashiki chambers. This disc includes the shamisen music enjoyed in ozashiki. Jiuta music is mainly performed in houses or ozashiki chamber in the Kansai area and said to be the oldest shamisen music genre, born soon after the instrument's arrival in Japan. Kumiuta (combined pre-existent songs) music is also heard on this disc. Full descriptions are included in a 36-page booklet in English and Japanese.
Ten years. Ten years of listening, searching, digging, sharing. Ten years of putting out records we felt mattered—because they told a story. Of a place, a moment, an impulse. Ten years of believing that music, especially the kind that doesn’t fit into any box, deserves more than just attention: it deserves care, time, and deep listening.
Bongo Joe started in Geneva, in a shop that became a label, in a city far more complex than it first appears. Beneath its polished banking façade, Geneva is layered and unpredictable. Beneath the luxury storefronts, the UN buildings, and the watch boutiques, thrives a unique scene shaped by migration, cultural collisions, political struggle, and dissonant sound. It’s here that we learned to improvise, adapt, and stay independent.
This is where the label was born—above all, to put music back at the center, in a time when everything moves too fast, gets monetized, sliced up, and repackaged. In that landscape, we believe a label should remain a space for curation, for storytelling, for quiet resistance — a place where we suggest rather than impose.
Over the past ten years, we’ve built a singular catalogue — a mosaic of archival revivals, contemporary projects, and unexpected encounters. Three main threads have shaped it.
First, the compilation of music from the past. Not to claim it, but to keep it moving. To shed light on forgotten repertoires, marginal histories, musical legacies too rich to be overlooked. To help them exist again, with dignity, and reconnect with new listeners who might never have had access otherwise.
Second, international collaborations. From Geneva, we’ve woven bonds with artists from all over the world — groups from Istanbul, Buenos Aires, London, Baku, Bogotá, Lilongwe, Les Gonaïves, or Amsterdam. Records crafted with love and boldness, in collaboration with like-minded labels, passionate curators, and artists who share our spirit. That international dimension makes us proud — it proves that you can create, exchange, and share sound sincerely, even from a city not exactly known as a musical capital.
And then there’s our local scene. Geneva, always. Because it’s where we live, where we grew up, and where we still believe in a city with a unique voice — full of friction, contradictions, and underground energy. We’ve supported projects from experimental circuits, squats, and clubs. Through our sub-label Les Disques Magnétiques, we’ve expanded the spectrum without losing the thread: defending the margins, giving space to those who don’t fit anywhere else.
Bongo Joe is also a musician. The label takes its name from George “Bongo Joe” Coleman (1923–1999), a street percussionist from Texas who stayed true to his independence for over thirty years. Turning down the offers of formal venues, he chose instead to play in the streets — banging out rhythms on an oil drum with raw charisma. His only album, recorded in 1968 in San Antonio, remains one of our most cherished records. Reissued by our friends at Mississippi Records, it carries a DIY spirit, radical freedom, and lyrical boldness far ahead of its time — a guiding light that continues to inspire us.
Bongo Joe is also a collective story. It’s about people. A team that grew over the years: from Cyril and Vincent at the helm to a tight-knit crew — Juliette, Quentin, Margot, Laurent, Baptiste. Together, we’ve kept this strange, handmade machine running. We’ve hand-stamped sleeves, lost test pressings, pressed the wrong masters on CD, found test pressings again, chased down funding, hauled stacks of records to the post office by bike, crossed our fingers for pressings to arrive on time, cursed at customs delays, botched digital releases, and felt a thrill watching “our” bands play on the stages of major festivals and the most forward-thinking clubs. We’ve been through chaos and joy. Together, we’ve made it this far. And with nearly 150 records in the catalogue, we look back on the road travelled with a mix of pride and disbelief.
This compilation isn’t a summary. It’s not a best of. It’s a trace. A selection among many possible ones. A snapshot of what we’ve tried to do since 2015: believe in music as connection, as memory, as compass. Thank you to everyone who’s supported, followed, or inspired us. Thanks to the institutions who’ve backed us. Thanks to our longtime partners: bookers, fellow labels, record stores, publicists, distributors, printers, engravers, pressing plants, sound engineers, photographers, designers. And most of all, thank you to the artists — without whom none of this would mean anything.
Ten years is a little, and a lot. We’re not done yet.
It was recorded before coming to the United States by Indian classical vocalist Pandit Pran Nath (1918-1996) who had a great influence on the art world such as minimal music-Fluxus such as La Monte Young, Terry Riley, Henry Flynt etc. , 1968 The recording work Ragas Of Morning & Night (released from Gramavision in 1986) in India is finally officially reissued from the label of his direct disciple La Monte Young!
On the A side, the morning Raga Raga Todi, which is full of vitality suitable for awakening, is recorded, and on the B side, the night Raga Raga Darbari, which is swept away by the rhythm of a loose tabla, is recorded. At that time, there is an anecdote that Mr. and Mrs. Lamonte listened to the recording of Pandit Pran Nath around 1968 and fell in love with the voice and passed the seal, but when you see that this sound source was recorded in the same year, it was probably recommended by them in 1986. It was probably released by Gramavision in the year. A masterpiece of pure and crystallized meditative Kirana guarana from Ustad Abdul Wahid Khan (Pandit Pran Nath's master).
“The land of Kanada, Gopal Nayak, the romance of the Mughal courts, Mian Tansen, classicism,
blue notes, imagination, an ancient virtuosic performance tradition handed down for centuries
from guru to disciple, Ustad Abdul Wahid Khan, lifetimes of devotion – all of these together
and more make up Pandit Pran Nath ’s Darbari, a masterpiece, a gift to our time. ”
–La Monte Young and Marian Zazeela
A cosmic voyage into the unknown It’s hard to imagine El León Pardo, a loyal advocate of some of the most advanced projects in which folklore is the road map and the destination itself, without his kuisi. It’s hard to see him with his hands free. Always holding on to that ancestral instrument, that pre-Colombian flute that survived the conquest and has become a symbol of resistance, overcoming the ravages of time, the imposition of ideologies, dogmas and religions. Despite all that, the kuisi continues with its liberating sound, the power of its cry, its invitation to dance, its sound a cure and a blessing. That’s why it leads the way in this Viaje Sideral (“Space Voyage”), an astral journey in which the kuisi is the vehicle and the life force of the rhythm. Viaje Sideral feels like floating eternally in the infinite cosmos. This second long player from El León Pardo is inspired by humanity’s relationship with the stars, escaping to mythical planes and led into a trance by Caribbean percussions, analog synths, deep bass, electric guitars and the hypnotic vibrations of the kuisis and trumpets that complete the soundtrack of this voyage. Through these nine songs, El León Pardo continues to create a sound of his own, evolving in his intention to pay tribute to the psychedelia of the tropical world of the Caribbean in the 1970s and 80s, but this time also taking as reference artists like Terry Riley, Kraftwerk and Mad Professor, including the roots of ambient and electronic music with the characteristic sound of the kuisi, an encounter of dreamlike and astral sounds, with the music of the bandas pelayeras of the tropics and figures like Pedro Laza and Juan Lara. In this new universe the Cartagena trumpeter dialogs with the past, processing the ideas that have emerged over the years and morphed into his personal search that gives an identity to his ideas, nurtured by figures like producer Diego Gómez (Llorona Records, Discos Pacífico, Cerrero) who awoke his interest in electronic instruments, Edson Velandia and kuisi maestros like Juan Carlos Medrano and Fredy Arrieta. In his sound there is a particular feature, one that contains histories of personal experiences, accompanied by the kuisi, including ancient Zenú flutes dating from between 600 and 800 AD and which helped create the atmosphere of “Invocación.” “Viaje Sideral,” the song that gives the album its name, was born from a dream in which two stars speed towards the earth and an imminent collision. As the record continues, the stellar connection becomes clear with songs like “Urmah” with Edson Velandia, inspired by an article about extra-terrestrial races and how the Urmah were a race of hominid felines, the greatest geneticists of the universe; and “Cumbia espacial,” featuring rapping from N. Hardem, seeking to create that aura of immensity and consciousness of the infinity of the universe. So it is that between the earthly and the cosmic, El León Pardo offers a voyage under his command. Along the way we find elements that allow for escape through contemplation and the dialog between electronic and analog, connecting the synthetic aspects of the stellar universe, anchored to the earth and rooted in the unmistakable tropical sound of percussion and rhythmical woodwinds.
Paris-born electronic music pioneer and 1970s GRM alumni Ariel Kalma joins with multinational New York trio Asa Tone (Kaazi, Melati ESP, Tristan Arp) for a series of intergenerational, electro-acoustic studio conversations, exploring elasticity within rhythm and winds… or as one early listener observed “space and time.”
Following a chance encounter at Ariel’s studio in the Australian rainforest during the pandemic, Melati & Kaazi began recording long live takes with Kalma, weaving in bioluminescent synth improvisations from Tristan Arp remotely. Revisited a few years later between the members of Asa Tone’s respective homes in New York & Indonesia, “○” is the document of a significant moment in the lives of all the album’s players; an ode to memory and connection in an era of crisis, illuminated via flickering fragments of steel flute, kantilan, modular synthesizer, xaphoon, tenor sax, EWI, field recordings of the surrounding rainforest, and the human voice.
Recorded, written and produced by Asa Tone & Ariel Kalma.
Ariel Kalma: Western Concert Flute, Xaphoon, Tenor Saxophone, Voice
Melati ESP: EWI, Kantilan, Voice
Kaazi: Hydrasynth, Opsix, Percussion
Tristan Arp: Modular Synthesizer, Moog Sub37, Percussion
Additional percussion on *3 by Miles Myjavec
Mixed by Tristan Arp, Kaazi and Ariel Kalma.
Mastered by Jose Arentes at GRAMA, Porto.
Art Direction & Layout : Melati ESP, Kaazi, Biscuit.
One of the most outstanding composers in the history of contemporary music in Okinawa, and also the representative of Marufuku Records, Tsuneo Fukuhara's representative works and beloved songs were recorded by top Okinawan singers such as Keiko Kinjo and Chieko Iha with contemporary arrangements, and included in the 1999 album “Okinawan Hits & Standards” (Victor/nafin label). “Shirahama Blues/Bossa Nova Jintōyo” is being released for the first time on 7-inch vinyl.
World music pioneer Adam Rudolph and his groundbreaking Go: Organic Orchestra join forces with Brooklyn Raga Massive to create monumental new album
3LP 130 gram Classic Black vinyl LP (cut and pressed by Leandro Gonzalez at Stereodisk) packaged in a full color swinging gatefold jacket with artwork by Nancy Jackson
The members of the adventurous BRM collective are deeply steeped in the traditions of Indian classical music. They refuse, however, to be restricted by it; the idea behind the collective, birthed in 2012 in a Prospect Heights bar, is to open the often rigid and hierarchical culture of the music to experimentation and cross-cultural collaboration. This collaboration marks the collective’s most ambitious effort to date in the musical movement that the New York Times, Wall Street Journal and New Yorker have recognized as a “Raga Renaissance.”
“This album feels like the culmination of everything I’ve been reaching for throughout my career,” says Rudolph, no small claim from someone who’s been a pioneering voice in jazz and world music for more than 40 years. “Through my music I want to hear the humanity of all these different musicians shine through, and with their voices bring forth something that’s never existed before.”
According to BRM guitarist David Ellenbogen, who co-produced Ragmala, the possibilities offered by Rudolph’s music scratched the very itch that led many of them into BRM’s more exploratory fold to begin with. “I always had a theory that Indian Classical, jazz, West African music and so on could have a synergistic relationship,” Ellenbogen says. “But after spending decades looking through record libraries, I found very few recordings lived up to the potential of these great traditions. I've spoken to other musicians on this album and they said the same thing when they heard these tracks: This is the music we've been searching for."
Earth heartbeating, spirtual jazz nodding, modern day mysticism & star gazing ritualism from Hu Vibrational aka musical polymath Adam Rudolph, aided by the cream of New York's esoteric instrument players who add a further culturally diverse twist to this already outernational journey through kosmische tribalism, universal resonances & Fourth World perpetuation.
Looking for some fresh and innovative soundscapes? Hu Vibrational's fifth album Timeless puts forth nine tracks of gorgeously rich and densely textured music. The spiritually intoxicating grooves of Hu Vibrational are the brainchild of Adam Rudolph , who calls them “Boonghee Music” —a cascade of world - inspired beats mixed with jazz, hip-hop and electronica. The result is music that thrives on the balance of simultaneously reaching backwards and forwards in time.
While Timeless finds Rudolph playing most of the instruments, he is joined on several tracks by some of his longtime associates: Norwegian guitar sound painter Eivind Aarset, drummer Hamid Drake, and several members of his Go: Organic Orchestra. Moroccan percussionist Brahim Fribgane and North Indian performers Neel Murgai (sitar) and Sameer Gupta (tabla) bring unique sounds that Rudolph weaves in to the compositional fabric. Hu Vibrational combines world music with electronica and improvised jazz to create music that is funky, spiritual, hardcore, and soothing.
With Rudolph employing his “organic” orchestrations, arrangements, and electronic processing to shape the compositions, he works with his musicians in his “sonic mandala” concept to build layers of percussion, electronics and otherworldly sounds. Beats are the core, and influences range far and wide , yet these influences only provide a foundation. “Orchestration is the key” says Rudolph. “In the creative process of making this recording, I was looking for new ways of balancing the rhythmic elements I use with innovative colorations. As Don Cherry used to say ‘the swing is in the sound’.
This audiophile LP was beautifully mixed and mastered by James Dellatacoma, Bill Laswell’s (and Rudolph’s) longtime engineer at Laswell’s Orange Studio. The gatefold album opens onto nine gorgeous pen and watercolor paintings by Nancy Jackson that, like the art of Robert Crumb, are both humorous and deeply philosophical. It is the second time Rudolph and his wife Ms. Jackson have collaborated, the first being the 1995 book and CD release The Dreamer, an opera inspired by Friedrich Nietzsche’s“The Birth of Tragedy.
Those primarily familiar with Rudolph’s recent releases with his 30+ piece Go: Organic Orchestra ,like their collaboration with Brooklyn Raga Massive (Ragmala, Meta 023) ,or his spontaneous composition trio with Tyshawn Sorey and Dave Liebman ( New Now, Meta 027), or even his 2021 electronic soundscape with Bennie Maupin (Strut Records) ,might find in the music on Timeless a whole other direction. But, as Rudolph states ,“With each release I try to do something I have never done before.” This is no small claim for an artist who has released over 35 recordings featuring his compositions and percussion work.
Besides leading his own ensembles, Go: Organic Orchestra and Moving Pictures, Rudolph is known for his work over the last four plus decades with innovators such as Yusef Lateef, Don Cherry, Jon Hassel, and Pharaoh Sanders among others
Rudolph was hailed by the New York times as “an innovator in World Music” and indeed his experience is long and varied; In 1978 he co-founded, with Foday Musa Suso , the Mandingo Griot Society, one of the first groups to combine African and American music and in 1988 he recorded the first fusion of American and Moroccan Gnawa music with sintir player Hassan Hakmoun.
Rudolph’s creative methodology and philosophy has been outlined in two books, Pure Rhythm (2006) and Sonic Elements (2022). The compositional concepts are applied in all his creative output: from his through composed string quartets to his newest Hu Vibrational release. Rudolph notes: “The underlying elements are the same, like a kind of musical DNA. They come to life in the context of the what it is I wish to express at the time it has nothing to do with style it has to do with the creative impulse what needs to be allowed to come forth in the moment.”
Adam Rudolph: keyboards, thumb pianos, merimbula, cajon, mbuti harp, mouth bow, vocal, slit drums, udu drums, wooden and bamboo flutes, double reeds, gongs, kudu horn, zither, caxixi, kongos, tarija, gankogui, bells, percussion
Alexis Marcelo: fender rhodes, organ (Hittin, Proto Zoa Gogo)
Brahim Fribgane: tarija (Oceanic)
Damon Banks: bass (Hittin, Proto Zoa Gogo)
Eivind Aarset: guitar and electronics (Serpentine, Timeless, Honey Honey, Proto Zoa Gogo, Psychic)
Hamid Drake: drum set Space, Oceanic, Hittin, Jammin, Proto Zoa Gogo)
Harris Eisenstadt: bata (Hittin, Timeless)
Jan Bang: sampling TImeless, Honey Honey, Psychic)
Kaoru Watanabe: nohkan flute (Proto Zoa Gogo)
Marco Cappelli: guitar (Hittin)
Munyungo Jackson: tambourine, shekere (Oceanic)
Neel Murgai: sitar (Hittin)
Sameer Gupta: tabla (Space, Timeless)
First LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever. It comes with a replica of the original cover. Label design has been recreated based on the original release. Vinyl pressing company derived from runouts.
Fourth LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever.
Third LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever. It comes with a replica of the original cover. Label design has been recreated based on the original release. Vinyl pressing company derived from runouts.
Second LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever. Vinyl pressing company derived from runouts.
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.
In the vibrant streets of Tembisa, South Africa, amidst the sprawling urbanity connecting Johannesburg and Pretoria, the story of Moskito began. Formed in 2001 by Mahlubi “Shadow” Radebe and the late Zwelakhe “Malemon” Mtshali, the group first emerged as a powerhouse of pantsula dancers. However, their undeniable passion for music soon led them down a new path—one that would cement their place in kwaito history. Spending countless hours on the street corners of their township, where they were born and raised, Shadow and Malemon danced and sang with an infectious energy that attracted crowds. It wasn’t long before the duo decided to channel their talents into a kwaito group, and after adding friends Patrick Lwane and Menzi Dlodlo, Moskito was born.
(Pantsula dancing emerged in the 1950s among Black South Africans in townships and continually evolved until it became intertwined with kwaito music culture. The stylized, rapid foot movements and characteristic low-dancing became associated with kwaito as it took over South African urban culture into the early 2000s.)
With limited resources, the group displayed immense creativity, recording demos using two cassette decks and instrumental tracks from other artists. They would rap and sing over an instrumental playing on one deck while the second deck records their performance. Their determination paid off when they submitted their demo to Tammy Music Publishers, who were captivated by Moskito’s style.
“Kwaito was the thing ‘in’ at the time. If you did music you did kwaito. We wanted to fit in and actually it was easy,” says Radebe. “We didn’t have engineers in the group, so the first time in a real studio was with Percy and Thami to record Idolar.”
That same year, the group released their debut album, Idolar, under Tammy Music. The album was an undeniable success reaching gold status selling over 25,000 units and earning them a devoted fan base across South Africa and neighboring countries like Botswana, Swaziland, Namibia and Zimbabwe. Moskito collaborated with industry legends such as Chilly Mthiya Tshabalala, who was known for his work with Thiza and Spoke ”H.” They drew inspiration from Thami Mdluli a.k.a Professor Rhythm, who had dominated the disco scene back in the 80s and 90s. Mdluli helped with musical arrangements and executive produced the album and signed on producer-engineer Percy Mudau, while Shadow and Malemon took pride in composing most of their songs. Like many of the rising kwaito artists of the time, they didn’t have music production or engineering backgrounds so they required support from engineers together their ideas down on tape.
They were inspired by South African kwaito icons like Trompies, Mdu, Mandoza, and Arthur Mafokate, alongside international heavyweights like Snoop Doggy Dogg, Dr. Dre, 2Pac, and R. Kelly, Moskito created a sound that was uniquely theirs—a perfect blend of local flavor and global influence.
In 2020, when the coronavirus pandemic began, environmental sounds were recorded in the dense forests of Kerala, India, and
in 2023, in the chaotic wastelands of Karachi and Lahore, Pakistan, where suicide bombings still occur, Peshawar,
where suicide bombings still occur in 2023.
This futuristic Asian music, created by blending traditional instruments with electronics and collage, mysteriously blends with Arab and African elements, evoking the scent of the earth despite being rooted in asphalt—a truly unique masterpiece!
Vinyl pressing company derived from runouts. Fifth LP by the legendary Ali Farka Toure and one of 5 LPs being reissued for the first time ever.
Milton Nascimento’s 1969 ‘Courage’ blends Brazilian music with jazz, marking his international debut. Featuring Herbie Hancock and arranged by Eumir Deodato, the album highlights Nascimento’s emotive vocals and lush arrangements. A timeless introduction to one of Brazil’s most unique voices.
In November 2022 world-renowned kora player Ballaké Sissoko and acclaimed guitarist Derek Gripper spend just three hours recording a wordless album together. The kora and guitar in the hands of masters - a session where New Ancient Strings meets One Night On Earth. “Musically we tested each other,” says Sissoko, explaining that the most magical aspect of their initial encounter was the spontaneity of the whole thing. “We have the mastery of our instruments, the technique and a good ear. Derek is very curious, that’s very important.” “He’s just such a good listener,” says Gripper about Sissoko. “It’s not what he plays, it’s how he plays it. He’s an amazing interpreter, the prime master of timbre.” “It’s a remarkable album,” says Lucy Duran, professor of Music at SOAS. “It’s the furthest away that Ballaké has gone from his own idiom and it’s brilliant – not world music, it’s in a totally different realm, entering new territory”
