World / Traditional / India

Mark Ernestus’ Ndagga Rhythm Force lick another deadly shot of tumbling, tucked-up senegalese mbalax, making their 1st outing of ’16 and a 3rd 12” together in this line-up since 2015.

We’re all over the sloshing Walo Walo Version something rotten. It’s an utter joy to reprogramme yourself to its tangled syncopation, picking out and anticipating particular patterns with uncertain limbs, revelling in its wickedly stumbling, uniquely resolved meter. If, like us you’re nuts for drums, that lone, hingeing clap will leave you equally rapt, and then there’s a locked groove…

Flip side is also amazing: Ndiguel Groove resets the rhythm to a loping, shoe-laces-tied sort of house bustle sprinkled with lissom guitar and suspended in Mark’s mixing trickery, before turning up a denser original mix of Walo Walo Rhythm riding that Prophet 5 bassline and talking drums ‘aaaard.

From the late 1960s until the early 1990s, a vibrant music scene in Somalia’s capital Mogadishu was teeming with pop and folk musicians exploring the boundaries of regional sensibilities. With influences spanning several genres of Somali traditional music, often meshed with Western pop, jazz and Middle-Eastern elements, a swirling diversity of sounds were being created, consumed, supported and encouraged. 

Dur-Dur Band emerged during a time when Somalia’s distinctive contribution to the creative culture in the Horn of Africa was visible and abundant. Thousands of recordings made at the Somali National Theatre, Radio Mogadishu and other studios, were complemented by the nightclubs at Hotel Juba, Jazeera Hotel and Hotel al-Curuuba, creating a flourishing music scene.  

Bands like Dur-Dur, Iftin, Shareero, on one hand, were inspired by everyone from Michael Jackson and Phil Collins to Bob Marley and Santana, as well as James Brown and American soul music. Equally active were groups performing regional folk musics and promoting the traditional side of Somali music. These groups helped develop a continuity with historical musical practices and oral literature that persist in popularity to this day. Seminal outfits like Waaberi and Horseed, in addition to a litany of celebrated qaraami musicians, generated a legacy of masterworks. These seasoned musicians’ efforts rippled through the music scene and spread to countries beyond as many artists began to emigrate when the country destabilized. 

This recording, which was remastered from a cassette copy source, is a document of Dur-Dur Band after establishing itself as one of the most popular bands in Mogadishu. The challenge of locating a complete long-player from this era is evidenced by the fidelity of this recording. However, the complex, soulful music penetrates the hiss. 

By 1987 Dur-Dur Band's line-up featured singers Sahra Abukar Dawo, Abdinur Adan Daljir, Mohamed Ahmed Qomal and Abdukadir Mayow Buunis, backed by Abukar Dahir Qasim (guitar), Yusuf Abdi Haji Aleevi (guitar), Ali Dhere (trumpet), Muse Mohamed Araci (saxophone), Abdul Dhegey (saxophone), Eise Dahir Qasim (keyboard), Mohamed Ali Mohamed (bass), Adan Mohamed Ali Handal (drums), Ooyaaye Eise and Ali Bisha (congas) and Mohamed Karma, Dahir Yaree and Murjaan Ramandan (backing vocals). Dur-Dur Band managed to release almost a dozen recordings before emigrating to Ethiopia, Djibouti and America.   

Dur-Dur Band was considered a “private band,” not beholden to government pressure to sing about political topics. They practiced a love- and culture-oriented lyricism. Government-sponsored bands like those of the military and the police forces, as well as many of the well-known folk musicians, made songs that were chiefly political or patriotic in nature.  

In a country that has been disrupted by civil war, heated clan divisions and security concerns, music and the arts has suffered from stagnation in recent years. Many of the best-known musicians left the country. Music became nearly outlawed in Mogadishu in 2010. Incidentally, more than ten years after Volume 5 (1987) was recorded at Radio Mogadishu, the state-run broadcaster was the only station in Somalia to resist the ban on music briefly enacted by Al-Shabab.  

Dur-Dur Band is a powerful and illustrative lens through which to appreciate a facet of the incredible sounds in Somalia before the country's stability took a turn. But Somali music of all kinds continues to thrive thanks in part to the diaspora living in cities worldwide. An extensive network of news, music and video websites, along with dozens of voluminous YouTube channels, makes clear an exciting relentlessness among artists. Reports of musicians returning to Mogadishu from years abroad bodes well for the immediate future of music and expression in Somalia. 

The distant echoes of the musical refinement of the ancient Khmer court, where every morning orchestras with crystalline gongs, female choir and female dancers rehearsed music for a coming ceremony. 
The 1960's... The Royal Palace, the seat of the Khmer monarchy since the end of the preceding century, then sheltered many musicians and dancers who were the base for the prestige of which these venerable walls were so proud. Every morning as one walked down the boulevard in front of the entrance façade, one could hear fireworks of limpid sonorities: for four hours the pinpeat orchestra with its crystalline gongs joined in the training of the royal dancers or by itself rehearsed music for a coming ceremony. 

At that time, there was hardly a month when court rituals did not require the presence –or rather the participation– of palace musicians and almost as often ballerinas whose fame was world-wide in spite of their rare public appearances. Of these bayaderes, as they were then called, the sculptor Rodin, who was able to admire them in France in 1906, said: “It is impossible to see human nature carried to such perfection (...) There are so many who claim to have beauty, but who don't give it. But the king of Cambodia gives it to us. Even the children are great artists. This is absolutely unimaginable!” At that time, they were present at all occasions of pomp and splendour in the palace. 

The positions of the musicians were often passed on from father to son. They also maintained the tradition by demanding rigor towards the musical heritage of their ancestors and held in memory, as the tradition was generally oral, a repertoire of more than three hundred compositions. Each one of them was assigned to precise moments of a ritual or definite moments of a choreographed piece. 

The OCORA recording of Sanza (thumb piano) by the Gubaya tribe in Central Africa, one of the best recordings of all traditional music, not just in Africa, has been repressed for the first time in 25 years!

Music played only with Sanza, Shaker and muttering songs is a deep sound world that can not be believed from the simplicity of its composition. In the silence of the voices of insects and the sound of the forest, different rhythms and timbres support each other and are in harmony. It has a very real and direct feel to appear as if you were waiting to be born. The chirping sound of metal pieces attached to the keys, the sound that resonates with the space in the big gourd and disappears, and the sound of the floating keys themselves are wonderful, and the moment when the concept of tone as an element of music cannot be captured. There is strength. I can't help but wonder if it's the music of people who lived with nature in an empty African country village.
A masterpiece that even people who don't usually listen to folk music want to pick up. By all means before it runs out!

Awesome Tapes From Africa the label began over 10 years ago with the reissue of Nahawa Doumbia’s Vol. 3. The recording kicked off a successful run of classic and new recordings from artists across Africa, being made available for the first time in the international marketplace. ATFA makes it possible for artists to expand their fanbases and revenues streams with legally licensed recordings and a 50/50 profit split. For its 50th release, ATFA presents iconic Malian singer Nahawa Doumbia’s beloved Vol. 2. Released on LP in 1982 and unavailable outside Mali until now, Vol. 2 is an intimate yet powerful document of the early efforts of one of Mali’s most enduring voices. Four decades of worldwide acclaim later, Doumbia is still touring the world blowing minds with her achingly emphatic singing backed by her partner guitarist N’gou Bagayoko. Vol. 2 is stark in its instrumentation—simply featuring voice and acoustic guitar—but massive in its sonic impact. Painstakingly extracted and remastered from LP by longtime ATFA audio engineer collaborator Jessica Thompson, this is the first time this recording has been cleaned-up for wider release. The master recording no longer exists and the original was pressed at relatively inferior quality, heightening the difficulty of presenting Vol. 2 with clarified audio. The historic recording was worth the effort. Doumbia’s voice soars above Bagayoko’s guitar as she lays out her plaintive approach to expressing relevant topics of the day. The room sound could be considered the third instrument as its shape and sonic affect is vibrantly apparent throughout. And the simplicity of this recording only enhances the immediacy of these four songs. As a bookend to both Doumbia’s long career and ATFA’s growing catalog, Vol. 2 is a grand yet unpretentious encapsulation of the energy behind this decade-long collaboration between artist and label.

During the mid-1970s, Jorge Ben could do no wrong. Known as the father of samba rock, Ben gained an international audience with an infectious singing style marked by bright optimism and funny satire; A Tábua de Esmeralda deviated from the script by delving into the alchemy of the Middle Ages, as well as the second coming of Jesus, but the production is so nuanced and his voice so agreeable that the album was a surefire hit, and Ben manages to squeeze in some groovy numbers saluting womanhood, and slave leader Zumbi dos Palmares. The result is a must-have Jorge Ben gem that has stood the test of time, and then some!

Moacir Santos was a Brazilian composer, multi-instrumentalist and educator who never became as well known as his peers, including Bola Sete and Baden Powell. While he collaborated on songs with Nara Leão, Roberto Menescal and Sérgio Mendes among others, he privately taught artists who went on to become highly successful global bossa nova singers and songwriters.

In 1965, he released Coisas (Things, in English), which combined the new Brazilian beat with big band jazz. The album didn't attract much attention when it was released, but over time it was heralded as the first to create such a fusion. He moved to Los Angeles in 1967 with hopes of writing for the movies. While he achieved that goal, much of his work was uncredited. He continued to give lessons in L.A., where he met Horace Silver and recorded three albums for Blue Note in the 1970s. Santos died in 2006.<br></p><iframe width="560" height="315" src="https://www.youtube.com/embed/FhyoSK9F-6g?si=mdIPyfaUFa-y5XXc" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen></iframe>

John Coltrane's wife, Flying Lotus' aunt, and Alice Coltrane (1937–2007), a practitioner of Indian music and Hindu philosophy, a quest for truth. In 1982, the extremely rare cassette sound source "Turiya Sings", which was distributed only to friends, was the first recording of her singing voice with organs, strings, synths, and some minimal sound effects. bottom. And "Kirtan: Turiya Sings" released this time from Is the intention of the son Ravi Coltrane who worked on the production, and only Alice's song and organ part are recorded. This mix was discovered by Ravi Coltrane around 2004 and hadn't been heard until the final album "Translinear Light" was produced. I was impressed by the clarity of the intention that I felt from. " Alice plays nine traditional Hindu chants called Bhajan with prayer only on the Wurlitzer organ, and it is a precious song that you can fully enjoy the sublime songs. Unpronounced source! !!

Strut present the second volume in a series of compilations taken from the archives of Disques Debs International, the longest-running and most prolific label of the French Caribbean.

Set up by the late Henri Debs in the late ‘50s, the label has continued for over 50 years, releasing hundreds of records and playing a pivotal role in bringing the creole music of Guadeloupe and Martinique to a wider international audience.

Volume 2 of the series focuses on the label’s ‘70s output and the development of the unique Cadence sound, pulling disparate influences into a Pan-Caribbean blend of rhythms, styles and languages that dominated the dancehalls, clubs and concerts of the decade.
Based in a small but state-of-the-art studio on the first floor of Henri Debs’ Club 97-1, just outside Pointe-à-Pitre in the town of Gosier, the label hosted sessions from the cream of local and regional talent, hothousing ideas into over 100 LP and 45 releases over the decade that reflected an increasingly confident creole identity.

Groups like Les Vikings, Super Combo and Typical Combo along with a host of lesser-known bands were in fierce but friendly competition in the bals, dances and concerts in Guadeloupe, across the region and into Metropolitan France. Haitian Compas, Congolese influences from le Ry-Co Jazz, cadence-lypso and reggae from Dominica and a heavy dose of jazz and Puerto Rican salsa were thrown into the mix alongside local biguine, quadrille and gwo ka to power an unrivalled recorded output.

Compiled by Hugo Mendez (Sofrito) and Emile Omar (Roseaux), ‘Cadence Revolution’ is released in conjunction with Henri Debs et Fils and Air Caraibes. The package features previously unseen photos from the Debs archive  featuring extensive liner notes and an interview with singer and trombonist Christian Zora (Les Maxel’s, Energy). 

For fans of: King Gizzard & The Lizard Wizard, Altin Gün, Derya Yıldırım & Grup Şimşek

Şatellites blast back into orbit on Aylar delivering a bold evolution on the psychedelic folk-meets-groove sound they established on their acclaimed debut album.

Heavily influenced by the wave of psychedelic rock fused with traditional folk music that swept across Turkey in the 60s and 70s, Şatellites’ self-titled debut album received international acclaim. The record earned support from outlets such BBC Radio 6 Music and FIP in France, and were invited to record live sets for both Gilles Peterson’s Worldwide FM, and KEXP in Seattle.

Since their debut, Şatellites have evolved from a studio project into a full-fledged touring band. Over time, the lineup has shifted, enabling the group to recreate their studio sound live. Their expanded lineup now includes Tsuf Mishali on keys and synths, known for his work in proggy psych bands, and the animated Tal Eyal on percussion. Rotem Bahar has also stepped up as the band’s full-time vocalist and frontwoman, adding a fuller, grittier edge to the group’s sound. Behind the drumkit, Lotan Yaish brings dynamic energy to the rhythm section.

After two years of touring, this cohesive and reinvigorated lineup entered the studio with renewed purpose and closer musical bonds. Aylar (Turkish for “moons” or “months”) showcases more ambitious arrangements, extended compositions, intricate harmonies, and unexpected twists, reflecting the band’s commitment to innovation and their passion for the original wave of Turkish psychedelic music.

The album opener, “Tisladi Mehmet Emmi” serves as a gateway to their expanded sound. This reimagining of a traditional Türküler—a Turkish folk song by the prolific saz-playing singer-poet Aşık Ali Doğan—transforms it into a modern psychedelic funk masterpiece. Kluger’s saz and Mishali’s synths intertwine seamlessly, underpinned by Ariel Harrosh’s infectious basslines and Yaish’s dramatic drumming, all culminating in Rotem’s husky, emotive vocals. Lyrically, the track narrates two elderly men lamenting the state of the world—a timeless theme.

One of the album’s standout surprises, “Midnight Sweat” reveals a darker, sultry side of the band. Rotem delivers a steamy late-night lullaby over a slinky disco-rock groove. Developed collaboratively, the track began as a sketch by bassist Ariel Harrosh, before Itamar added a melody and Rotem crafted lyrics in Turkish. The song tells a passionate love story, punctuated with sensual imagery.

“Hot Jazz” ventures into cinematic territory, as the band flexes their jazz and funk chops. The hard-hitting groove is destined to energise breakdancers. The bağlama and flute riffs, steeped in minor scales and modal nuances, infuse the track with a distinctive Middle Eastern character.

Elsewhere, Aylar delivers genre-bending highlights such as “Gizli Ajan”, which opens with a percussive intro reminiscent of the Incredible Bongo Band’s “Bongolia.” This instrumental jam has become a live favorite. “Yok Yok” reinterprets an Erkin Koray classic with a prog-tinged punk-rock flair, transitioning through four distinct sections before concluding with a rousing 9/8 Zeybek rhythm.

The album’s most ambitious cover is their cosmic folk-funk rendition of Hakki Bullut’s ballad “Ikmiz Bir Fideniz” is followed by the original instrumental “Beş Kardeş” (“Five Brothers”), a smoky, 5/4-time piece led by Itamar’s reverb-drenched bağlama.

The album closes with a dynamic duo: “Z​ü​l​ü​f D​ö​k​ü​lm​ü​s Y​ü​ze” a cosmodelic disco-fuzz take on a classic Türküler by Neşet Ertaş, and “Z​ü​l​ü​f B (Reprised)”, which deconstructs and reassembles the groove. Starting with a foreboding proto-metal pace, the track builds to a dramatic, high-tempo finale.

If Şatellites’ self-titled debut laid the blueprint for their sound , Aylar marks their transformation into a fully realised musical force.With this album, Şatellites step confidently out of the shadows of their Anatolian psych heroes to craft a modern yet timeless record, expanding their influences while deepening their connection to their roots. 

Picking up where "Máquina de Vénus" (Blacksea Não Maya) left off, this is now near 100% DJ Kolt at the controls. Slow, grinding power tools working their way across the complex web of ideas the producer lays down. Truly a next level thing, taking elements from recognized styles such as tarraxo, EDM, even trap, bending their accepted signifiers to suit his own creative mind instead of the crowd pleasing monster that constantly haunts Dance Music. Here we find a wonderful, twisted approach to the dancefloor, one heavy on brain activity, fantastically moody, showcasing music that we long ago quit trying to define.

"Despertar" (again) changes the game, adding secret doors and pathways previously unheard and unthought of. This right here is the mark of a unique producer. You'll have a hard time trying to compare Kolt with any other artist on Príncipe, much less on the outside world. A keen sense of groove filters through all tracks, the dance is never forgotten but you know there are certain demands - you can't just expect a straight line to "a good night out", there's an effort required, you'll have to reach out as well so you can let loose and connect with the universal Master Plan.

The album is all made up of liquid transitions as much as rock-hard foundations, perfectly capable of being explicit when honouring the roots but so committed to a new stance that one may feel thrown off balance by the sheer genius of the compositions. High art with a deep low end. 

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.