World / Traditional / India

What an amazing pair of compositions, beautifully balanced music that transports me to a deep zone where time stands still.

— Jonny Nash (Musician / The founder for Melody As Truth)

"KANNON" achieves a profound listening experience by deliberately avoiding the diverse techniques of the shakuhachi and instead focusing on simple, sustained tones. This approach allows one to concentrate on the inner richness of a single note’s resonance and its delicate nuances, creating a sense of release into the infinite expanses within its deep layers. The moment a sound emerges, passes through, and fades away is truly beautiful.
"RAVEN" showcases the shakuhachi’s expansive yet delicate tonal expressions with remarkable beauty. I was astonished by its level of perfection, making it hard to believe it was recorded live. The piece harmonizes with the steady pulse of the mukkuri, evoking a sense of music that connects to a spectral dimension. I particularly love the latter half, where the high-register tones of the shakuhachi intertwine with the breath-infused mukkuri, resonating with deep overtones. I was utterly captivated by the gentle unfolding of this piece.

— Ko Ishikawa (Shō player / Ancient Kayō performer)

This is captivated by an auditory landscape of deep listening—an immersive soundscape of the mind. Could this not be one of the most uniquely innovative expressions in the current realm of traditional Japanese instruments?

— Kaoru Inoue (DJ / Musician)

Although I often say, "Genres of music don’t really matter," I was truly surprised when I listened to it and thought, "Is this really a shakuhachi?" It made me realize how trapped I had been by my existing preconceived notions. It's like a "eureka moment" for my ears! The deep resonance that is incredibly pleasing to the ear, along with the sonic development that feels like it’s breathing in unison with the natural environment, gradually led me to feel as if I had wandered into a bamboo forest, losing track of where I was—a meditative labyrinth-like experience. It reaffirmed for me the truth that sound tells the whole story. The balance of the sound is also exquisite and remarkable. Such improvisational performance reminds us of the forgotten awe that in the natural world, nothing is ever the same—while each individual expresses their uniqueness, they also form part of the overall harmony.

— Nami Hōtatsu (Vocalist / Synthesizer player / Composer)

I'll be terribly honest: those two tracks are the deepest and most intense I've heard from a long time, a vibrant sound that takes hold of your attention and takes you far, but without moving a step, as if it sounded inside, touching hidden and alive chords. Beauty, like a long breath, a story that the sea gives us, fast clouds that announce spring, wind that smells of flowers and meadows and a thousand leaves of dancing trees.... Gorgeous music that speaks to the heart.

— Gigi Masin (Musician)

I was surprised by the abstract tone, which is not unlike that of old instruments. The dense soundscape shows a love of musical culture.

— Jun Morita (Electronic instrumentalist / DJ)

People believe that the magic of Muslimgauze works best with looong tracks. Think the same? Then "Al-Zulfiquar Shaheed" is exactly for you! 75 minutes of mellow eastern-style hypnotism. Consisting of only five parts, the album shows Bryn's ability to create lengthy and detailed compositions filled with Arabic percussion, droning keyboards, vocal samples and ethereal atmospheres.
A strong rhythmic, yet melodic album, that should be in the collection of every Muslimgauze fan. Definitely one of Bryn's best ever albums

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. 

Emotional Response is proud to welcome renowned multi-instrumentalist Alan Briand aka Shelter, to the label with a striking new EP that delves deep into the realms of modern Digi-Dub.

Over a myriad of releases Shelter’s dextrous ability to straddle genres, from ambient, Balearic, improvisation and most recently a series of acid ragas, releasing on an impressive roster of today’s electronic labels including Antinote, Growing Bin, International Feel, Séance Centre and his own Protopost imprint.

After making waves on Emotional Response's All Trades compilations with his standout track "The Four Knights Dub," Briand returns to further explore his passion for digital dub and UK roots. Across four tracks, all recorded live, he merges sound design, found sounds, and world music with seismic basslines, creating a truly immersive sonic experience.

The rise of Digital Dub is often traced to the groundbreaking "Under Me Sleng Teng" by Prince Jammy / Wayne Smith, but it was the UK's later reversioning – adding electronic drums to roots and steppers rhythms – that gave birth to the unique sound of Digi-Dub.

Shelter pays homage to this tradition, drawing inspiration from the likes of Alpha & Omega, Bush Chemist, and Jonah Dan. His process is as raw as it is innovative: building an analog setup with a MIDI sequencer, DCO synth, live vocals, and sound effects fed through Boss pedals. Digital drums from the KPR77 and DD10 are layered in, with everything mixed live to tape, no overdubs, capturing the raw, live energy of the performance.

This EP must be experienced as a whole – a continuous live set of steppers 4/4 rhythms, cryptic titles (a nod to chess tactics) that acts as rewinds, paying tribute to dub classics of the past. 

"A Taste Of India" released in 1968 by Martin Denny's , the king of exotic fantasy music, has been re-released from ! This work is one of the most outstanding and unique works of Martin Denny, who worked on the theme of Indian music! In the midst of the psychedelic movement, the King of Exotica responded! A gentle, gentle and friendly Martin Denny manners sound trip with sitar and tabla! The Strawberry Alarm Clock's "Incense and Peppermints" is an impressive cover, and your own "Hypnotique" self-cover is full of highlights!

Carlos Aguirre Grupo's third album released in 2008, known as “Violator (purple disc),” is now available on vinyl.
Carlos Aguirre, together with his trusted colleagues, strived to reach the heights of expression in terms of both music and ensemble, and this album is a masterpiece of highly refined sound world beyond the framework of contemporary neo-folklore. This work has influenced many artists in Japan and abroad, and even now, every time you listen to it, you will encounter fresh surprises and discoveries.

Composer Ahmed Essyad was born in Salé, Morocco, in 1938. After studying music at the Rabat Conservatoire (Morocco) he moved to Paris in 1962, where he became a student of Max Deutsch and, later, his assistant. Trained in the avant-garde practices of Western musical composition, he also claimed the Amazigh folk music of Morocco as a fundamental source of inspiration for his work.

In 1965, he was already incorporating elements of oral tradition in his work so as to question the language of his time, and therefore had to cope with the limits of musical notation and communication with musicians who did not share his cultural references. It was difficult
to agree on what was implicit, 'behind the notes,' especially regarding the management of musical time and micro-intervals. In search of new compositional tools, he turned to electro-acoustic music. Working in a studio made it possible for him to be the interpreter of his own work, which ensured a certain continuity with music of oral tradition. The pieces presented here were produced between 1972 and 1974 in a studio dedicated to electro-acoustic music, the S.M.E.C.A, which was part of the Music Workshop founded by Jorge Arriagada in Paris. The studio was equipped with EMS and Minimoog synthesizers, a piano, a marimba, a xylophone, as well as various percussion instruments and a tape delay system.

The practice of electro-acoustics may have been a mere parenthesis in Ahmed Essyad's long and prolific career as a composer of contemporary music, but the works presented here are nonetheless important. They show how strongly he both supported North African popular forms of expression and opposed its folklorizing through simplistic and 'exotic' representations. It's not about fusing together East and West - impossible, he says: "the real point is to open up an imaginary space where another modernity can exist outside the largely Eurocentric framework of avant-garde music. Synthesis means anticipation, knowledge. As for me, I'm increasingly ignorant. I write to discover what I don't know. Music feeds me, it pollinates me. It's my daily wine." 

The Handover

There is, and has been, a prevailing orthodoxy permeating the Egyptian musical hierarchy that would render this spectacular piece as scandalous. But let us remember that over the past 100 years, Said Darwish, Mohamed Abdel Wahab, Halim El Dabh, Ahmad Adaweya, and the modern Mahraganat movement have all experienced their fair share of scandal and opposition. Music must always be pushed forward – it may not always succeed as revelatory, but in this particular case, it does. Much like the venerable magic carpet, the Handover slowly builds to escort you into its swirling, ascending expression of the psychedelic, eventually descending, step by step, back to earth, landing as a wondrous spaceship with wide open doors inviting us inside for repeat listening. Perhaps this should have been happening in Egyptian music 50 years ago but it's here right now, and that's what matters. We are often asked an impossible question to answer: "What constitutes a Sublime Frequencies release?" For the moment, we can point to this record as the answer to that question.
- Alan Bishop/Sublime Frequencies (March 2024)
¬
In The Handover, Aly Eissa, Ayman Asfour and Jonas Cambien explore the common and uncommon senses of Egypt's ritual music. It is clear that Aly Eissa's original composition is deeply rooted in Egyptian and Arabic traditions. At the same time, this band is one of the most progressive coming out of Egypt today. This is in big part thanks to Eissa, who has proven time and again to be not only an extremely skillful composer, but also a real visionary, combining tradition with modern experimentation.

A performance by The Handover is typically one stretch without break: a long build-up that lasts for the duration of the concert. Towards the end of the performance, all the tension is released in an exuberant, joyful climax, when wild improvisations are driven forward on top of exciting dance-rhythms from rural Egypt. The Handover elegantly combines the delicacy of classical Arabic music, the raw expressiveness of Egypt's countryside music, and the spontaneity of free improvisation, carefully obliterating the artificial separation between acoustic and electronic instruments. Despite the remarkable absence of any percussion or drums, The Handover is an extremely groovy band, with an ability to slow down and accelerate the tempo in almost telepathic synchronization at exactly the right moments.

Alongside the tight ensemble playing there is plenty of room for individual expression as the oud, synthesizer and violin take turns playing solos on top of repetitive riffs. Throughout the album, native Alexandrian Ayman Asfour plays the violin with breathtaking beauty, while not being afraid to make the violin buzz, squeak and rattle at times. Belgian/Norwegian keyboardist Jonas Cambien makes the synthesizer a melodic instrument in its own right, at times evoking almost classical Maqam, while in other moments it seems like he comes straight out of an Egyptian wedding. The oud forms the backbone in the composition's structure, as Aly Eissa's solos guide the listener from minimalist, meditative drones, to a compelling climax, and back to earth.

There is much more to The Handover's sound then the obvious references to Arabic and Egyptian music. The opening drone section of the album is pushed towards abstraction and even noise, and the vintage Farfisa organ gives the music a touch of 70s psychedelic rock. The repetitive riffs can be reminiscent of Embryo's experiments combining krautrock with influences from the middle-east, but the use of repetition to induce trance dates way back in Egyptian music, and is present in many rituals like Sufi and moulid celebrations. The composed melodies on this album couldn't be possible without Eissa's deep love for this music. And what The Handover does with this composed material couldn't be possible without three strong individual voices, their love to play music together and their dedication to push the traditions forward.

(Recorded in Alexandria Egypt in January of 2023, this Limited-Edition vinyl LP includes a two-sided insert with additional photos, liner notes and bios of the musicians)

Tracklist:

Side A

1. The Handover (Part 1)

Side B

1. The Handover (Part 2)

Highlights:

1. The Handover is a trio consisting of: Aly Eissa, Ayman Asfour and Jonas Cambien
2. Influences of Arabic Classical, rural Egyptian music, psychedelic, Krautrock and free improvisation
3. Perhaps this should have been happening in Egyptian music 50 years ago.
4. Limited-Edition vinyl LP includes a two-sided insert with additional photos, liner notes and bios of the musicians. 

Matter-of-factly, Lycox exclaims "Yaaahh" right at the beginning. That's an affirmation but in times of distress it can also mean resignation, something like "Yeah, whatever". Lycox says he was only freestyling though. Then the bassline appears. Elastic, expressive, full-bodied. And it's not even present the whole time. He was "trying to develop a new formula for the Kuduro beat."

Songs for the club? Most certainly. Different sensibilities, one same focused mind. Lycox evolves within tradition, he has mastered the groove, the ambience, the right tones. Simply called "Energia", the last track circles above wistfully, menacing but maybe just promising some sort of action. With a few drops one could almost switch over to a parallel universe of old school Trance, a reference that feels as alien here as maybe this track feels to someone for whom the standard Afro House sound represents modern African music.

These songs pile up in a threshold balanced between styles, sensations, maybe in the middle of life itself. Such a concentration of energy is bound to need release and that comes figuratively through details in the music reaching out to receptive ears. "To Bem Loko" explicitly tries to "literally drive everyone crazy on the dancefloor." Once again Lycox provides vocals, as in "Edson no Uige", about a friend who embarked on a trip to the Angolan province of Uige and came back speaking only the local dialect known as lingala. A nod to tradition, very emotional, without compromising complex arrangements. Consequently, we the listeners are kept believing there is still enough space for a bright future. To ears accustomed to Lycox productions the title "Contemporaneo" (opening of side B) reads like a redundancy, then.

Maybe this music can never be quite as massive as other Afro styles. Without sounding pretentious, it avoids simplistic patterns, it demands a bit more mental processing while it certainly aims to loosen the limbs. Universal in vocation, underground at the core, Lycox definitely calls it Batida but for some it is still Ghetto Music. Like DJ Veiga said when describing a previous release for Príncipe, Ghetto is home, though. Lycox adds it is a foundation of personality. "Few in our community will recognize your work when you come from the same environment, but once you establish your reputation outside of the neighbourhood and even outside of the country, people will look at you differently, as if you were a star." 

No shortage of colorful characters emerged from Cameroon's bikutsi scene in the 1980's and early 90's. Gibraltar Drakus is one of the most enduring and enigmatic of the artists who helped transform bikutsi into a beautifully endless fabric of triplet rhythms that eventually reached ears around the world. Following the advent of Cameroon Radio Television in 1987, bikutsi began to supplant makossa and soukous for domination of the local airwaves and the attention of cosmopolitan, thrill-seeking residents of Cameroon's capital Yaoundé and beyond. Biktusi perfectly fused Beti traditional music and increasingly electronic, highly rhythmic guitar-based bikutsi. Mimicking the sound of village-based xylophone music by rigging a mute to electric guitar strings, bikutsi artists provided a relentlessly energetic dance format for those with a taste for music steeped in their hometown sensibility (countering the popular makossa that many felt sounded less indigenous).By the early 1990's, Les Tetes Brûlées were indisputably the most famous and influential artists in bikutsi, due in part to the innovations of their incendiary guitarist Théodore Zanzibar Epeme. Following their first European tour in 1987, the band blew up internationally but Zanzibar tragically, and mysteriously, passed away, which nearly brought an end to the band completely. In hindsight, the consensus among most Cameroonians is Zanzibar's contributions to biktusi were transformational and immeasurable. Swept up in all this was Gibraltar Drakus, who was the youngest member of Les Têtes Brûlées and was also the protégé of his biggest supporter, Zanzibar. So it was fitting that he dedicate his 1989 debut to their groundbreaking late guitarist who had meant so much to him. Drakus literally exploded from his first album Hommage A Zanzibar (1989), which sold over 100,000 copies despite rampant piracy. For the recording, Drakus made sure he engaged prolific producer Mystic Jim to record and mix the album. The innovation musically rests both within the guitar interplay and the discipline in the orchestration, which result in a mind-bending clockwork of cross-rhythmic harmony. He aimed for the sound to exist somewhere between the sensibilities of the famous Les Veterans, Zanzibar and Messi Martin. He had worked a lot of Zanzibar and Messi Martin, both of whom allowed him to fully immerse himself in bikutsi and Beti music. "Zanzibar is the one who taught me how to compose a song, and I learned a lot from Zanzibar musically. We spent whole nights working on methods and other approaches to compose beautiful songs. I owe half of everything I have today to Zanzibar!"

Cameroonian artist, musician, author, composer, performer and guitarist Roger Bekono made a deep mark in the contemporary history of Cameroonian music through the four-on-the-floor, ribald intensity of bikutsi. The Ewondo-language dance-pop style that forms an undulating tapestry of interlocking triplet rhythmic interplay came to international prominence in the European “world music” scene as the 90s began. But the relentless sound of bikutsi developed in Yaoundé at the hands of Bekono and many others, as it developed from a village-based singing style performed mostly by women into a cosmopolitan music force that rivaled the popularity of established musics like Congolese rhumba, merengue and makossa. With his unique—some say suave—voice, Bekono contributed much over a period of more than 10 years as part of the evolution of this traditional rhythm-turned-urban dance movement. Roger Essama Bekono was born June 15, 1954 in Atéga, Central region. His mother Scolastique Essama nicknamed him Beko-bâ-Andela, in homage to his great-grandfather who died a few years before his birth. From an early age, he was soon confronted with the harshness of daily life in the village. Young Bekono walked four kilometers to school from the family home each day followed by extensive domestic chores. So he had little time to devote to football and other types of children's games. Instead, he spent his time singing while working, developing his distinctive vocal timbre and from the age of 7, he joined the choir of the Catholic Church of Atéga where he sang for several years every Sunday. His mother worked hard to put him through school and eventually get him to the city for further education. In 1968, Bekono left his native village to settle in Yaoundé, the capital city, with the ultimate goal of completing his secondary studies. 14 years old and living with his uncle, he went to high school and met some young people who shared the same passion as him, music. After class, they would go in groups near discotheques to listen to the music of their favorite artists of the time. They also discovered the events of the "Youth Mornings" organized at the Mefou cinema in Mvog-Mbi. During these events, the young Roger lets his talent speak through the popular songs of his idol who was none other than Mariam Makeba. She was an undeniable star throughout Africa. He was so into her his first nickname in music was simply “Mariam Makeba,” because of his ease in interpreting her popular songs, and because of her timeless, suave vocal timbre. At the time he was also a fan of Michael Jackson, Edith Piaf, Michel Sardou and Elvis Presley. Sometime in the mid-1970s Bekono made an abrupt stop to his studies. His mother and his adoptive father were angry and demanded answers. He dreamed of going into music full time. However, being a musician at that time in Cameroon was not yet perceived as a worthy profession. Cameroonian musicians did not have a secure income despite their renown, and no copyright society had been set up yet. They had for the most part a bad boy image, thought of as people without a future. Therefore, it was difficult for his parents to accept. His mother was certainly disappointed by the sudden decision but she has always believed in him. So his step-father gave him a classical guitar and a tape recorder so that he could work independently on music full time. Bekono knew you have to think about composing original music and lyrics instead of covering classics like those of Mariam Makeba. your own words and the music of your songs, the field of reflection is vast between your own experience and the evils that undermine society. However, he hadn’t yet settled on a musical style, so he initially composed songs with foreign colors like his song "Bòngo Ya Cameron,” which has a French flavor and of Rumba but sung in his own Ewondo language. His music is appreciated by those close to him and in the cabarets of Mvog Ada where he performs on certain weekends, he learned to play the guitar and perfectly masters the art of singing. At each of his live performances, he makes a good impression in front of a crowd amazed by his talent, and in front of certain actors and pioneers of a rhythm that is gaining ground in Cameroonian music known as bikutsi. Note here that the bikutsi is basically sung in the Beti language and can be defined as a music and a traditional dance from Cameroon, specifically an urbanize form of pop music based on Beti musical forms, originating in the Cental and South provinces where the Beti ethnic group resides. Bekono falls in with some of the main characters in the bikutsi scene and little by little he learns the basics, adapts and a few years later decides to release his very first project. It was in the 1980s that the big names in bikutsi emerged. The style began to have international visibility. A multitude of vibrant, young talent appeared on the Cameroonian music scene. There had already been the crucial groundwork laid by the father of modern bikutsi Messi Martin who discovered how to transpose the sound of the traditional balafon (xylophone) to an electric guitar. Bekono sensed that bikutsi was in its golden age amid fierce competition he took his time to prepare his first solo album by working with the big names of the time, from both the old and new generations. At the end of 1984, Bekono released his first project Oget Mongi on LP and as soon as it was released, the lead single "Ngon Nnam" hit the capital's radio stations. The end of the year in Cameroon is always marked by happy events like weddings, communions, baptisms, etc. and this song was heavily played at these types of events following the album’s release. He quickly became one of the rising stars of bikutsi and was invited to radio shows all over Cameroon and perform in the popular clubs and cabarets around Yaoundé. Oget Mongi was produced by Bekono himself under his Label Beko Production with the unconditional support of his parents (his step-father funded the project). Television arrived in Cameroon in 1985, the year following his debut album, so there is no video clip of any of the songs from Bekono’s Oget Mongi. Indeed, Pope John Paul II’s first visit to Cameroon (over 1/3 of the population is Catholic) is one of the various elements that accelerated the process of the start of television in Cameroon. This papal visit is inextricably linked to Bekono’s story: Bekono was enlisted to write and compose the official welcoming song for His Holiness’s arrival. The song appeared just as attention for his debut album was in full swing. It became like a hymn during the Pope's stay in Cameroon, on television and on the radio, in Christian localities. Even after the Pope's visit, the song could be heard at various events. Things continued to progress for the young artist, as his career climbed his home life developed. His daughter Ebah Marie Christine had been born a few weeks after Oget Mongi was released. His eventual wife Madeleine Bikié and he were so secure and happy that they had the capacity to help his younger cousins from the village who were then able to continue their secondary studies in Yaoundé. In 1987, Bekono released Assiko 100,000 Watts on LP and cassette. Very quickly the album became a hit with "Biza" and "Assiko 100,000 Watts" receiving radio play. He sold plenty of records and cassettes and toured the nation. This album brought him to northern Cameroon, where met Ali Baba (the father of Soul Gandja, a style of his own design), a rising star of modern music in the region. They became close friends during that period. The album title refers to yet another style of dance and music, assiko, It is important to note the assiko is not a traditional Bassa dance, but rather a dance adopted by Bassa-speaking folks. It is a traditional Cameroonian healing dance transformed into a party dance, especially found among the Bassa and the Beti. It is therefore thanks to this song that Bekono gets invited to perform in this coastal part of Cameroon, Bassa country, where he meets assiko legends Jean Bikoko and Samson Chaud Gar. The song “Biza" also made a lot of noise outside the capital, and even in the Beti villages during celebratory events. Bekono set his sights on international superstardom though. So he began work on his third album, to be released at the end of 1989. Let’s rewind a little bit first—the bikutsi rhythm was originally played by a balafon orchestra known as a mendzang (see mvett). Based on a cadence and stomping rhythm, it is also marked by a strong presence of percussion. In the 1970s, bikutsi was modernized with the introduction of electric guitar and bass, keyboards, horns and drum kit. The legitimate originators are Anne-Marie Nzie, Messi Martin and Ange Ebogo, but it was with the emergence of Les Têtes Brûlées that bikutsi will experience a earth shaking revolution with the talent of its master to play Zanzibar (Epeme Théodore), who, according to legend, was born with six fingers, allowing him to play with one string more than the others. In the mid- 1980s, the bikutsi rhythm evolved significantly both lyrically and harmonically. It became very danceable because the newest generation of artists added electric lead and bass guitars, as well as electric drums, to it to give it more percussive oomph. During this same period, Clément Djimogne aka Mystic Jim (or Djim) launched an innovative concept that would solidify his reputation as a legend in Cameroonian popular music, having already performed on or produced boundary pushing recordings in the region. Mystic Jim built a recording studio called Mobile Studio equipped with a 4-track recorder, instruments, sequencers and amplifiers, which he set up in his living room. He surrounded himself with an experienced team of musicians to embark on musical production on an almost industrial level. We can’t talk about bikutsi and not discuss this actor and his role within the framework of the music in general and specific role he played in the realization of Roger Bekono's third album in particular, because according to the words of some elders that we have been able to collect for the background of this project, his studio had become an essential place for most of the bikutsi artists of that time. With modest equipment, his productions and his arrangements were better than those that came from the national radio studio. (As in many other African music capitals of the time, the best-equipped studios often sat on the national television or radio grounds, rather than in the hands of private citizens.) Bekono therefore worked with him and his musicians as part of the production of Jolie Poupée. Technology had certainly evolved at that time in terms of musicality in the formerly traditional rhythms, but the programming of this music was not yet at its peak as it is today. His first two albums were recorded to tape in one or two perfect takes the old-fashioned way, so the musicians had to be extremely tight. There was no overdubbing or recording parts separately. For Jolie Poupée Mystic Jim programmed the kick or bass drum, adding effects to have a heavier bass. Overall the album represented a new level of finesse and professionalism after a two-year musical silence. In the middle of 1989, Jolie Poupée was released by the label Inter Diffusion System and aggressively hit the radio, discos and national television. The music video for the title track was on loop on TV. It felt like everyone was talking about it, even artists in adjacent music scenes like makossa. The album came out on vinyl and cassette and remains Bekono’s best-selling recording to this day. With Jolie Poupée Bekono finally made an impact outside Cameroon as the record captured listeners in some Central African countries like Equatorial Guinea, Gabon, Republic of Congo and Sao Tome & Principe. Why in these countries more precisely and not in other African countries? In these countries, we find the Fang or Mfan people (also known as Ekang), Bantu-speaking ethnic groups that are also found in Cameroon. This umbrella language group includes the language in which bikutsi is mainly sung. Most of Bekono’s songs are in French, Ewondo (of which Beti is a dialect) and Pidgin. After Bekono catapults to international renown with Jolie Poupée, he was constantly invited to “Tele Podium,” the television program reserved for Cameroonian music elite, and guest of honor by the high authorities of certain countries such as Equatorial Guinea. The technical sheet of this successful album contains the names of the brilliant musicians who made it possible: Gibraltar Drakus & Roger Mballa (backing vocals); John Paul Mondo (bass); Noon Pierrot (congas); Jean Anthony Foe Amougou (Engineer); Daniel-Cimba Evoussa (guitar); Mystic Jim (music director and engineer); Jean-Paul Assamba (percussion); Steve Ndzana (percussion, drums, Gong); Francis Z. Saho (producer); Pierrot Ahénot (rhythm guitar). The four songs on Jolie Poupée are all considered bikutsi classics. After this long period crowned with success and above all at the height of his art, Bekono decided to take a break from his musical career to enjoy family life while continuing to perform everywhere in Cameroon and even outside its borders. During this period, he became friends with some of his colleagues including Govinal (Ndi Nga Essomba), Gibraltar Drakus and Saint Desir Atango. They decided to form a quartet called Bikutsi System. In 1991, Bikutsi System released a long-awaited debut tape. Unfortunately, it didn’t meet expectations and wasn’t successful. Many younger artists had emerged in recent years like Fam Ndzengue, Bisso Solo, Opick Zoro, Zélé Le Bombardier, with a new kind of bikutsi in terms of both musicality and dance. Perhaps the album didn’t work because the term “bikusti" referred to a somewhat different sound than it did when these all star veterans first hit the scene. Nevertheless, they recorded a second album together which was much more successful and then moved on separately to solo projects. Bekono began thinking of releasing a double album, as full-force return to a solo career. At the time, most of those he worked with on his previous albums were unavailable. Zanzibar had tragically died on the eve of Les Tetes Brûlées inaugural European tour, for example. However, there was a talented new generation, thus he worked with new key people such as François Engoulou “Docta” and Tsala Martin Roger, produced by well-known figure in the bikutsi world Mr Ebanga. The double album consists of two separate cassettes Ding Ma and Makeu Aluck. In 1994, after much anticipation among audiences awaiting new songs from the now-established bikutsi star, the newly created copyright structure SOCINADA was to handle distribution. However, on the eve of the project's release, Bekono and its producer Ebanga didn’t agree on certain points about marketing the album, so the double cassette’s release was continually delayed with thousands of unsold cassettes—and years of hard work—remaining at the SOCINADA warehouse. The failure annihilated Bekono psychologically, pushing him to put an end to his professional career. In the mid-2000s, he had the ambition to open his own recording studio. Shortly after, though, he fell seriously ill and was diagnosed with severe diabetes. So he followed treatment for several years while continuing to write and compose songs just with his guitar and his sweet voice. He began to buy equipment to open his own recording studio. But the equipment was expensive. So he gradually bought what he needed but he relied on the computer skills of his eldest son Owono Bekono Emmanuel Ferdinand. He spent most of his time in the studio in his final years, with some fans still approaching him, and his friendly attitude hadn’t changed over time. Weakened and slightly emaciated by illness and the advancement of age, he continued to nurture his ambition to open his own recording studio and why not release a final album that would surprise everyone? On September 15, 2016, Bekono died of a long illness at the age of 62. In the wake of his passing the media published a wave of tributes, thanking him for what he did for Cameroonian music. He was an admired musician, songwriter and guitarist, and some of his old colleagues and some of the new generation of performers showered Bekono with vibrant tributes via social media, many of which noting something to the effect of: “The artist dies but his works remain.”

Long out-of-print and much sought after locally. First time available outside Gabon. Modernized ceremonial music from the interior forest of Gabon. Rare recordings of Bwiti ceremony music. Kadi Yombo, published in 1989, is the most successful album in the quest for a fusion between tradition and modernity in Bwiti harp music of the Tsogho people of Gabon. Combining beating rattles with a layer of synthesizers, Papé Nziengui blends in a contrapuntal dialogue characteristic of harp playing: male song in appeal and female choir in response, male voice of the musical arc and rhythms of female worship. But above all it’s Tsogho ritual music and modern studio orchestration. The result is an initiatory itinerary of 10 musical pieces which are all milestones likely to be simultaneously listened to, danced, meditated on, and soon acclaimed. In the years since, Nziengui has traveled he world from Lagos to Paris, from Tokyo to Cordoba, from Brussels to Mexico City to become a true icon, the emblem of Gabonese music. Like Bob Dylan, "electrifying" folk and Bob Marley mixing rock with reggae, some purists have criticized Nziengui for having distorted the music of harp by imposing a cross with modern instruments. They even went so far as to claim that Nziengui was just an average harpist covering his shortcomings with stunts that were only good for impressing neophytes; like playing a harp placed upside down behind his back or playing two or three harps simultaneously. Sincere convictions or venomous defamations, in any case, Nziengui never gave in to such attacks, imposing himself on the contrary to pay homage to the elders (Yves Mouenga, Jean Honoré Miabé, Vickoss Ekondo) while instructing the maximum of young people. He is thus the promoter of many young talents, the most prominent of which is certainly his nephew Jean Pierre Mingongué. In a conservative society where the sacred is confused with secrecy, exposing the mysteries of Bwiti in broad daylight can be punished by exclusion or even execution. Papé Nziengui has always claimed that he faces such risks because he never felt enslaved to a community that governs his life, that regulates his conduct, that has a right of censorship over his activities. Like Ravi Shankar, the famous sitarist, Papé Nziengui is a man of rupture but also of openness, a transmitter of culture. As proof, he has established himself in Libreville, Gabo’s capital, as the main harpist for sessions and concerts, accompanying the greatest national artists (Akendengué, Rompavè, Annie-Flore Batchiellilys, Les Champs sur la Lowé, etc.) as well as foreign artists (Papa Wemba, Manu Dibango, Kassav', Toups Bebey, etc.). In 1988, he was the first harpist to release an album in the form of a cassette produced by the French Cultural Center (Papé Nziengui, Chants et Musiques Tsogho). At the same time, he created his own group (Bovenga), combining traditional music instruments (musical bow, drums, various percussion instruments, etc.) in the framework of a true national orchestra, which gave the first concert and the first tours of a traditional music that was both modern and dynamic, thus "democratizing" the harp, to the dismay of certain purists. On the other hand, in modern music, dominated by the logic of profit or even commercialism, artistic creation must often be adjusted for a specific audience based on reason rather than heart. But instead of allowing himself to be distorted, Papé Nziengui has always tried to produce music that is not a caricature, worthy in its expression as in its content, of the sacredness and transcendence of the music of the Origins. This is what makes Nziengui not only the musician, but the man someone whose age hasn’t altered any of his freshness or authenticity

In 1972, Joyce and Nelson recorded the LP Nelson Angelo e Joyce, her only professional recording between 1971 and 1975. Sophisticated in its simplistic sound, the album explores Joyce’s tender voice and Angelo’s melancholic mantra-shaped melodies. The duo fuse bossa nova and acoustic psychedelic rock in arrangements that incorporate nature sounds and ritual drumming. The opening track stands out with its angular chord changes and pretty melody, a perfect start. They trade tunes, Joyce sings Hotel Universo and Nelson sings the next track and then back to Joyce. A cohesive work from both musicians.

ZZK Records Presents TORNA #1 - ‘Hermetics’

New York. London. Berlin. These places are often regarded as electronic music’s most important hubs, but anyone who’s been paying attention during the past few years knows that the genre’s most interesting contemporary rhythms are coming out of Latin America. Reggaeton, cumbia, guaracha, raptor house… that’s just a partial list, and while these sounds have been popping on Latin dancefloors for decades, they’re no longer a strictly regional concern. Ravers around the world have developed a taste for these mutant (and usually bass-heavy rhythms), and TORNA is here to give them what they crave.

A new offshoot of ZZK—a label which has been pushing the limits of Latin music since 2008—TORNA is a new release series that’s specifically focused on the dancefloor. Its name is inspired by the concept of “La Torna”, an economic institution developed by indigenous Atacama Lickan-Antay, Aymara and Diaguita peoples (in territories now occupied by Argentina, Bolivia and Chile) with the aim of working together for the common good, for the benefit of the whole community.

This new iteration of TORNA takes a similar approach, providing a platform for groundbreaking Latin artists whose view of electronic music looks beyond the usual European and North American canon. First up is Hermetics, a Buenos Aires-based Colombian producer who’s previously appeared on powerhouse labels such as R&S, Optimo Music and Multi Culti, and has also been tapped to remix the likes of Nicola Cruz and Chancha Vía Circuito.

Curated by ZZK co-founder DJ Nim, the two-track TORNA #1 puts Hermetics’ talents front and center, along with his penchant for psychedelic atmospheres and hybridized sounds. “El Cordón Dorado” (“The Golden Cord”) taps into an ancient current of ancestral knowledge, its hypnotic Andean flute and fortified dembow evoking the magic, mysticism and wisdom that’s been passed from one generation to the next over the course of several millennia. “Uruz”—which takes its name from the second rune of the Nordic alphabet—follows a harder, darker and more dramatic path, splicing together slow-motion techno and half-time drum & bass as it evokes the archetypal tale of an untamed warrior being tested by the fires of battle.

TORNA is rooted in Latin America, but it’s aimed at dancefloors around the globe, and this is just the beginning. 

Raw, deep and spiritual Gnawa music from Morocco to carry you through the night...

Recorded in a single late night session in a house in Casablanca, using a Tascam field recorder and 2 microphones, Dead of Night is the incredible new solo album from Maalem Houssam Guinia, the son of Maalem Mahmoud Guinia, and one of Morocco's most exciting young Gnawa masters.

The album was recorded live on the night of 3rd January 2022 in a relaxed session that lasted into the early hours of the next morning, and it captures Houssam at his most natural, singing and playing the Gnawa songs that have been with him since his birth, completely solo and free without percussion or backing vocals. Houssam described the album as containing the songs he knows best as these were the pieces his father would play and sing late into the night in their home when he was an infant.

What you'll hear on Dead of Night is raw, deep Gnawa music in its purest form played by a young Maalem who has been immersed in the culture his whole life and is a master of his craft. The whole performance has been beautifully and sympathetically captured by bassist and producer Karl-Erik Enkelman.

Soundway Records present a new compilation of twenty rare and mostly unavailable tracks from the slick and sassy world of Nigerian pop music and club culture of the early 1980s. Buoyed by an explosive oil boom and a return to democracy after a series of military dictatorships, Nigeria’s economy in the years of the early ‘80’s was mirrored by its recording industry as countless young artists and groups hit the airwaves and dancefloors of the capital and beyond. It was a glossy, brash new form of pop music born out of ashes of late 1970s disco and funk and, just as in America, was the soundtrack to a new generation for whom money, style and flirtation trumped the overblown psychedelia of the previous decade. Eager to sound as American as possible with no hint of the fervour for afro-beat, afro-rock and afrocentric thinking that the 1970s had thrown up, a new generation of young artists and performers turned their backs on their cultural roots in music and sought a new kind of stardom and fame firmly connected to the glossy, snazzy world of the 1980s that was erupting in the USA and Europe. The 1970s flares and cuban heels began to disappear, in their place came sleek suits, rolled-up sleeves, bow-ties, jumpsuits, leather jackets, greased hair and a firm nod in the stylistic direction of Michael Jackson.

The earliest cuts on the collection are firmly rooted within the deep disco sound of 1979 & 1980 before progressing into the boogie and pop that typified the years 1982-84: falsetto vocals, synths, slap-bass, handclaps and a sharp emphasis on the groove. Steered at the helm by a handful of legendary producers who had cut their teeth in the studios and groups 1970s (Jake Sollo, Lemmy Jackson, Tony Essien, Odion Iruoje) alongside some fresh new faces (Nkono teles and Tony Okoroji) the scene was fronted by a new generation of young singers both male and female and with the economy flourishing album sales were at an all time high. This was the age of the celebrity, mobile club-DJ and with vastly improved sound equipment, recorded music quickly began to displace live bands in the discos and clubs of a quickly expanding Lagos. These were places where a seamless mix of American and local music played all night - ever more pressure for Nigerian recordings to stand up against the offerings from overseas prompting some producers and artists to record in London or the USA despite Lagos having the best studios in West Africa.

With a never-ending discussion about what ‘World Music’ may or may not be and in a time where the influence of African, Latin and Caribbean music is firmly accepted as an instrumental and integral ingredient in the formation of disco and proto-house music, this compilation hopes to make a strong case for the Nigerian chapter of the story. This is disco-boogie-pop music that just happens to be from Nigeria and as such deserves to sit in the correct section of the record store and not in the restricting confines of the ‘World Music’ ghetto despite its geographic provenance. Echoes of the vast compendium of 1960 & 70s sounds from West Africa’s biggest recording industry are there if you listen carefully just as Soca and Latin music is echoed in the disco and soul of New York City but this is not music that deserves to be sidelined just because of where it’s from.

Many of the original albums these tracks are taken from fetch insane prices online due to their rarity and so it’s with great pleasure that we present a selection here that evokes a golden boomtime in Nigerian music history. It’s perhaps not for the purists who think they know what African music should sound like but hey, relax ...this music should make you make move, make you smile, (hopefully make some of you reminisce over your youth) …. it’s what it was made for. 

Previously unreleased Misako Oshiro recordings produced by Makoto Kubota are now available on 7" analog vinyl! Two songs recorded at Kadena Studio One in Kadena, Okinawa in 2007 are now available on 7" analog vinyl after 15 years of recording!

Nancy Mounir’s debut album, Nozhet El Nofous, is a remarkable communion with ghosts. Moody, hypnotic, and sneakily catchy, the album – whose title means “Promenade of the Souls” in Arabic – explores microtonality, non-metered rhythms, and bold vulnerability through a musical dialogue between Mounir’s own arrangements and the sounds of archival recordings of once-famed singers from Egypt at the turn of the 20th century. Adding her own ambient arrangements over voices haunted with passion and desire as she creates a sound that is warmly familiar but utterly new.

On the album, Mounir slips into the gaps left by the lost frequencies of the aging recordings, finding space for counterpoint and harmony in a traditional sound built on monophony. Elegant melodies unfold in measured gestures as Mounir – who plays most of the instruments herself – revels in the plaintive intonations and brash lyrics of the departed singers. With layers enmeshed together, it’s at times hard to pin down when the past ends and the present begins, but beneath it all is a liberating attitude of defiance that feels timeless.

Nozhet El Nofous is brilliant in the way it explores the techniques and perspectives of a more freewheeling time period in Arabic music, before Arabic maqam (modal systems) and other musical foundations were standardized by the Middle East’s cultural power brokers in the early 1930s. As she summons a rich, atmospheric landscape of tone and texture, Mounir engages an older generation of musical rebels in a creative dialogue across time and space – and the results are stunning in their ambition and beauty.

Mixed by Adham Zidan. Mastered by Heba Kadry. Remastered for vinyl by Matt Bordin at Outside Inside Studio. Artwork by Egyptian filmmaker and photographer Ahmad Abdalla, with original typography and design by Salma Shamel. Lyrics translation by Katharine Halls. Co-produced with Simsara Records.

“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

The first vocal album by beloved Ethiopian nun, composer, and pianist Emahoy Tsege Mariam Gebru - profound and deeply moving home cassette recordings made amidst political upheaval and turmoil. These are songs of wisdom, loss, mourning, and exile, sung directly into a boombox and accompanied by Emahoy’s unmistakable piano. Though written and recorded while still living at her family’s home in Addis Ababa, Emahoy sings of the heartache of leaving her beloved Ethiopia, a reflection on the 1974 revolution and ensuing Red Terror in her homeland, and a presentiment of her future exile in Jerusalem. In the 21st century, Emahoy has become known worldwide for her utterly unique melodic and rhythmic style. Commonly misinterpreted as “jazzy” or “honky tonk,” Emahoy’s music actually comes from a deep engagement with the Western classical tradition, mixed with her background in Ethiopian traditional and Orthodox music. These songs, recorded between 1977-1985, are different from anything previously released by the artist. Rich with the sound of birds outside the window, the creak of the piano bench, the thump of Emahoy’s finger on the record button, they create a sense of place, of being near the artist while she records. Emahoy’s lyrics, sung in Amharic, are poetic and heavy with the weight of exile. “When I looked out / past the clouds / I couldn’t see my country’s sky / Have I really gone so far?” she asks in “Is It Sunny or Cloudy in the Land You Live?” Her vocals are delicate and heartfelt, tracing the melodic contours of her piano on songs like “Where Is the Highway of Thought?” “Tenkou! Why Feel Sorry?,” a career highlight that closes out her self-titled Mississippi album (MRP-099), is revisited here with vocals. Originally composed for her niece, Tenkou, the lyrics clarify the song title we’ve wondered about for so many years. “Don’t cry / Childhood won’t come back / Let it go with love.” Emahoy dreamt of releasing this music to a larger audience before her passing in March of 2023. We are proud to release this music, in collaboration with her family, now, in what would have been her 100th year. LP comes with a 16-page booklet full-color booklet. Gold cover first edition, pressed in both black and gold vinyl editions.

Awa Poulo is a singer of Peulh origin from Dilly commune, Mali, near the border with Mauritania. Largely pastoral and often nomadic, Peulh- (or Fula-)speaking peoples are found from Senegal to Ethiopia but predominate in the Sahel region of West Africa. Awesome Tapes From Africa is proud to release Poulo’s newest recording of highly virtuosic folk-pop, fresh from the studio, broadcasting her vision of Peulh music beyond the grazing grounds and central markets of her remote home region in southwestern Mali. 

It’s not very common to find a female singer performing publicly among the Peulh. But Poulo’s mother’s co-wife is Inna Baba Coulibaly, who is a celebrated singer most Malian music fans know. Coulibaly herself was brought into music by forces outside her control when a regional music contest required an entry from her village and she was chosen to be a singer. So, set in motion by a surprising series of events, young Poulo’s entree into the music world was auspicious as she gained popularity across the region. After several locally released tapes and CDs, this record is Poulo’s first internationally-distributed record. 

On Poulo Warali, she and her band combine the hallmarks of Peulh music―warm flute floating over cross-rhythmic n’goni (lute) riffs and resonant calabash gourd hand percussion―with broader Malian sounds like lightly-distorted guitar and a heavier, rollicking inertia. Shape-shifting layers of rhythm and woody overtones match Poulo’s commanding voice in a jocular yet deliberate dance. 

This is a relatively rare example of Malian Peulh music played in a modern, cosmopolitan context, reflecting the mixed society of Dilly, where Bambara, Soninke and Peulh-speaking people live among each other. 
Poulo’s conscious lyrics about community concerns speak to the distinctive identity of her broadly-flung people. While Peulh represents less than 10% of Mali’s melting pot of languages, the dynamic music here powerfully resonates well beyond the linguistic borders.

Death Is Not The End together all three LP volumes of the critically acclaimed If I Had a Pair of Wings LP compilation series for a bundled edition.

"...all of the music on this compilation is the result of the forward-thinking artists and producers that realised the worth of local Jamaican artistry during a time when the island's leading political figures had not yet managed to throw off the colonial yolk. These are sounds with a certain innocence and the optimistic promise of better to come, with the influence of American pop ballads and doo-wop looming large, yet already pointing to the innovations of the future. Listen keenly and take in the sounds of the Jamaican music industry at its very beginnings, its singers and players drawing from the popular styles of the island's larger neighbour and already changing those styles into something their own." - David Katz

Shidaiqu literally means “songs of the era”, a term used to describe a hybrid musical genre that first began permeating through the cosmopolitan city of Shanghai in the late 1920s. Blending western pop, jazz, blues and Hollywood-inspired film soundtracks with traditional Chinese elements, the shidaiqu represented a musical and cultural merging that would go on to shape a golden age of Chinese popular song & film in the pre-communism interwar period. Waiting for Your Return brings together a wide collection of recordings for an anthological overview of the style. Taking in it's early beginnings in the work of the pioneering composer Li Jinhui - whose 1927 song "Drizzle", featuring the vocals of his daughter Li Minghui, is often referred to as the first shidaiqu record - through to more polished 1930s & 40s examples, when China's western-influenced popular music & movie industry reached it's golden age with the prevalence of the Seven Great Singing Stars (Bai Hong, Bai Guang, Gong Qiuxia, Li Xianglan, Wu Yingyin, Yao Lee and perhaps most prolific of all, Zhou Xuan). Included in the collection are tracks recorded right up until the music's demise in Shanghai in the early 1950s - during which time the Chinese Communist Party denounced shidaiqu as "yellow music", outlawed nightclubs and pop music production, and destroyed western-style instruments - following which, much of these singers would decamp to Hong Kong where many saw further success throughout the 1950s and into the 1960s.

Sadao China is well known as a Ryukyuan folk singer and producer of many famous bands including the Naneze, and his legendary debut song “Sukikanna” was recorded when he was 13 years old. After 66 years, this is reissued on 7inch vinyl in the original Marutaka Records format, which is hard to find even among Okinawan record collectors. The B-side is a Nu-doh dub mix, a collaboration with HARIKUYAMAKU, which is a crossover of Nu-doh's original and contemporary music without losing the original style. Limited edition release.