World / Traditional / India

The work by an up-and-coming producer who made his major debut with Nippon Columbia's album "Mystic Islands Dub" in November 2023, exploring the possibilities of Okinawan folk songs and dub!

He gained attention with his work ``Shima DUB'' (2013), which was based on an old song from his roots in Ryukyu, and has released two 7-inch works to date, ``Oshima Yango-bushi'' and ``Sulukill Kuichar.'' The album “Mystic Islands Dub” was also completed immediately. Harikuyamaku is currently one of the most popular dub producers and is highly trusted as an engineer for Okinawa-based artists such as Yukino Inamine and Ododoafrobeat. This album contains 5 psychedelic to trancey dance tracks that are truly ``kachashi (stirring)'', where high-speed swirling sanshin meets deep electronic & dub.

Shoukichi Kina, who was born in Koza City (now Okinawa City) in 1948, grew up listening to the sound of sanshin played by his father, Shoei, a master of Okinawan music. While in senior high school, Shoukichi Kina composed “Hai Sai Ojisan,” which later became one of the greatest hit tunes ever to originate in Okinawa. After he entered university in Okinawa in 1966, Shoukichi Kina formed Champloose and, finding it difficult to take his studies seriously, devoted much of his time to music, eventually leaving school entirely. It was around this time that various stories began to emerge — some true, some not quite — of his being a kind of nocturnal “King of Koza,” that he managed the folk music club Mikado, and that he made quite a lot of money as a dealer in a gambling casino. In any case, perhaps because his first efforts at forming a band were not too successful, it wasn’t until ten years later, in 1976, that he reformed the band around his father’s folk music group. It was from then that the distinctive “Champloose Sound” began to emerge — a unique combination of rock and Okinawan folk that was exactly right for those times, and these times, too. Before long, the “sound” found avid listeners among musicians and fans on the Japanese main islands, and such was its power that an album was quickly planned and, in 1977, recorded (at the Mikado, as it happened.) That album, Shoukichi Kina and Champloose, today considered a seminal chapter in the annals of Japanese rock, received overwhelming public attention, particularly as Makoto Yano, Akiko Yano and other famed musical innovators participated in the sessions as guests. Thanks to its nearly instant popularity — and to some adroit timing — the first Champloose concert outside Okinawa, in December 1977, was also a crowning success, with round after round of standing ovations from the sell-out crowd at Tokyo’s Nakano Sun Plaza. The second Champloose album, Blood Line, released in 1980, was not as quick in coming. But the wait was worth it, for the sessions, recorded in Hawaii with guests including Ry Cooder, Haruomi Hosono, and Makoto Kubota resulted in numbers such as “Jing Jing” (which rose to the Number Two spot on the British disco charts), “Hana…” which was sung by Tomoko Kina, covered by many others and is now a standard in Thailand, and other memorable cuts. The third and fourth albums, Matsuri, recorded in 1982 in collaboration with Makoto Yano, and Celebration Live, a live album released in 1983, did not disappoint the many fans Champloose had gathered during these busy and fruitful years. Unfortunately, those fans had to wait another seven years for the next album. Again the wait paid off: in August 1990, a 32-track digital recording machine was “imported” into Okinawa for the sole purpose of capturing the latest Champloose sound — a sound that by then had evolved and expanded to include, in addition to contemporary rock and Okinawan folk, a number of other musical factors ranging from reggae to jazz to Ainu melodies and more. Furthermore, both as a symbol of the wide scope of the group’s musical concepts and as a tribute to the inspiration they had received from Shoukichi Kina’s father, the latter also participated in the recordings. After the release of that fifth album, fittingly called Nirai Kanai — Paradise, the group returned to active performance, and from May 1991, began work on their sixth and latest album, Earth Spirit. Five of the 11 numbers on Earth Spirit are traditional Okinawan songs, and while such music normally has no choruses, Kina — joined by his fellow band members and by some outstanding guests from the fertile ethno-pop world of Paris — managed to weave some in, along with (not surprisingly) the irresistible flavors of Africa and the Caribbean as well.

The improvisational session by trumpet, shamisen, tabla, and electronics creates light and shade. Through J.A.K.A.M.'s reconstruction, it becomes a wellspring of time and space, reflecting soundscapes reminiscent of a Japanese garden. - Chee Shimizu

João Gilberto, the "Father of Bossa Nova", is known as one of the most influential lyricists and composers in South America, and Naked Lunch is proud to announce the release of this compilation album focusing on his early career. This compilation album features a selection of great performances from João Gilberto's early works, the ODEON trilogy, or "O Mito".

The third part of Ideologic Organ Music’s trilogy of field recordings of sacred flute music from Papua New Guinea, recorded by Ragnar Johnson and Jessica Mayer in the 1970s. A book titled “A Papua New Guinea Journey” consisting of RagnarJohnson’s account of the circumstances behind the recordings will be published simultaneously with this music release.

“The recording of a male initiation ceremony with sacred flutes, bullroarers and ‘crying baby’ leaves was only possible after fifteen months residence during anthropological research. From the same Ommura villages in the Eastern Highlands there are bamboo jews harps, yam fertility flutes and singing. Nama (‘bird’) sacred flutes were recorded in a Gahuku Gama village in the town of Goroka. There are Mo-mo bamboo resonating tubes and singing from the Finisterre Range of Madang. From the Ramu Coast region of Madang there are: Waudang flutes, garamut slit gongs and singing from Manam Island, Maner flutes from Awar village and Siam and Guna flutes and garamuts from Nubia Sissimungum Village. These previously unreleased recordings were made in 1976 and 1979.”
–Ragnar Johnson, London 2021

::::::

Ragnar Johnson's liner notes for the release

This music comes from the Eastern Highlands and Madang provinces of Papua New Guinea. The recordings of the Ommura Iyavati male initiation ceremony, the different bamboo jews harps, yam fertility flutes and singing were the result of fifteen months residence for anthropological research 1975- 1976 and a one month return in 1979. The Iyavati male initiation ceremony with its spirit cries of bamboo transverse blown and water flutes, bullroarers and ‘crying baby’ leaves was recorded at night outside the men’s house with the sounds of instruction and singing from inside the men’s house audible in the background. Nama ‘bird’ transverse blown paired bamboo flutes were recorded in a Gahuku Gama village inside the town of Goroka in the Eastern Highlands. The Mo-mo resonating tubes and singing were recorded at Damaindeh Bau on the Markham Valley edge of the Finisterre Range. The other Madang recordings of long paired bamboo flutes and garamut wooden slit gongs come from the Ramu coast region. There are Waudang flutes, garamuts and singing from Manam Island, Maner flutes from Awar and Siam and Guna flutes and garamuts from Nubia Sissimungum.

The Ommura lived in the Yonura villages of Samura, Sonura and Moussouri which were next to the Obura Patrol Post and in the neigbouring villages of Kurunumbaira and Asara. The1975 Government Census listed a population of 1,140 inhabitants of whom 437 lived in Yonura. The Ommura, the collective name for the inhabitants of these villages, spoke a dialect classified as Southern Tairora. The Obura Patrol Post, established in 1965, was 32 miles from the town of Kainantu in the Dogara Census Division of the Eastern Highlands of Papua New Guinea. The altitude was 4,000 to 5,300 feet on the valley floors and up to 8,000 feet on the mountain ridges. The arrival of steel tools, traded along the Markham Valley, into what was previously a stone age technology, preceded the establishment of the patrol post by about fifteen years. The first government patrol to reach the Ommura area was in the early 1950s and the area was regularly patrolled by the 1960s. Inter-village warfare was endemic.

The Ommura were slash and burn cultivators growing sweet potatoes, yams, taro, bananas, sugar cane, various beans, pit-pit, maize, squashes and greens. Arabica coffee was introduced as a cash crop in the early 1970s and young men were sent as plantation labourers to New Ireland.

Every Ommura patri-lineage (okyera) had a mountain demarcating a traditional area of lineage residence and a mythical lineage ancestor (uri). Ommura social life revolved around the staging of various kinds of ceremonies. There were fertility ceremonies to promote the growth of yams, sweet potatoes and pigs. Major events in individuals lives were marked by the enactment of the life cycle ceremonies of birth, male or female initiation, marriage and death. All Ommura ceremonies involved payment of some kind varying in amount from large payments between lineage groups for life cycle ceremonies consisting of traditional valuables, earth oven cooked pig meat and food, and money to small payments of food.

The Ommura practised three types of curing ceremony; Ua-ha in which the illness was chased away by armed men, Vu-ha in which the afflicted were fed a mixture of pork and medicinal herbs and their illnesses were transferred into a device made of sugar cane and washed away by flowing water and Asochia where diviners chewed hallucinogenic tree bark (Galbulimima Belgraveana) to see the cause of the illness and then treat it.

The Ommura performed the following male and female initiations: Nihi Rara the piercing of the nasal septum for male and female children; Kam Karura performed in the women’s house for girls, Ummara and Iyavati performed in the men’s house for boys and the male and female pre-marriage ceremonies performed respectively in the men’s house and woman’s house.
These initiations were enacted to discipline youth into their respective male and female roles with bleeding the nose and beatings with taroah stinging nettles to promote heath. Male and female initiates were instructed to practice the same food taboos and were educated by means of gender specific secret stories and songs. Burlesque mimes of the opposite sex occurred in both and at the end the initiates were decorated in new clothes, ornaments and paint. A feast of pig meat and vegetables had to be given by the father at the end of an initiation ceremony together with a payment to the eldest mother’s brother for his participation.

Nose bleeding was performed to remove the dangerous accumulation of blood that became lodged inside the bridge of the nose at conception in the womb. To strengthen the penis young males had the urethra of the penis bled sometime between the final stage of male initiation and marriage. During the Iyavati initiation the male initiates were beaten with taroah stinging nettles, secret taroah songs were sung and exaggerated mimes of aggressive male sexual behaviour involving the use of taroah were enacted with much chanting of the male ’Wo-Wo’ war cry. Initiates were told what acts and foods were forbidden to them and given instructions regarding permissible sexual relations and their duties to assist their relatives and future wife. Iyavati initiates wore a pair of pigs tusks points upwards through a hole in the nasal septum.

Marriage was centred around the bride price which was given to the wife’s father by the husband, his paternal kin, mother’s brother and relatives. During the marriage ceremony, grooms were warned about the disastrous consequences of contact with female menstrual pollution and brides were warned not to poison a husband in this way.
Peace was made between enemy villages by an exchange of cooked pigs in a ceremony called Obu. A death compensation ‘head’ payment
in traditional valuables or a woman in marriage was the only act that eliminated the need for a payback killing in retribution for a death in war. Inter-village trade was carried out between two individuals rather than groups from different villages, frequently with partners from the lower altitude Bush Markham villages. 

In the late 1960s, Antonio Infantino linked his name to the Beat world and to italian performance and gestural music circles (Bussotti, Chiari, Curran). A poet and singer, a tireless devotee of the musical traditions of Southern Italy, he focuses his research mainly on the mysterious phenomenon of Tarantismo, a cultural syndrome of hysterical type found in the Mediterranean air and made famous by the studies of Ernesto De Martino. With his group, Infantino twists and reinvents the traditional repertoire of Basilicata, creating an entirely new and original songbook. The music reflects the states of Trance induced by the bite of the spider tarantula, with obsessive and hypnotic rhythms characteristic of the incandescent blood of the peasant world. A deep and universal human sound, it also takes its cues from Dylan's folk revolution and the frenetic drums of North Africa.

Laxmichand "Babla" Shah began his career and a drummer and percussionist on Bollywood soundtracks composed by his older brothers Kalyanji V. Shah and Anandji V. Shah, and then made history through Babla's Disco Sensation, the adventurous disco and synth-pop recasting of popular film hits released by Polydor in the late 1970s. This rare beast kicked off the "Disco Dandia" craze and is a total killer from start to finish, the sitar funk grooves and eastern melodies clashing with all kinds of Moog madness. It's a crate-diggers special that was sampled by Metro Area and others -- grab your copy now and play loud for best effect!

Brown Rice is probably the most accessible entry point into Cherry's borderless ideal, jelling into a personal, unique, and seamless vision that's at once primitive and futuristic in the best possible way. Its title track is a sensual fusion of various styles and sounds from the African, Indian and Arabic traditions. It also represents the spiritual multiculturalism that Cherry was interested in exploring during this creative period. With ex-Ornette Coleman cohorts on board – Billy Higgings on drums and Charlie Haden on double bass (also heard on electric) – the album (originally released in Italy in 1975) is a cult on its own.

Limited edition of 2021 on clear vinyl. The masterpiece released in 1973 by Joao Gilberto, known as the god of bossa nova, has been reissued in analog format! This masterpiece is known as one of the best pieces of Brazilian music of the 70s. This masterpiece is known as one of the best pieces of Brazilian music of the 70s. It contains incredibly gentle, delicate, and amazing performances with a tremendous presence.

A rare groove classic finally back in print ! Opener ‘Streets Of Calcutta’ has been covered several times (most recently by japanese wizards Kikagaku Moyo) and is still regarded as an east/west hybrid manifesto. Ananda Shankar (11 December 1942 – 26 March 1999) was an Indian musician, singer, and composer best known for fusing Western and Eastern musical styles. He was married to dancer and choreographer Tanusree Shankar. In the late 1960s, Shankar travelled to Los Angeles, where he played with many contemporary musicians including Jimi Hendrix. There he was signed to Reprise Records and released his first album, Ananda Shankar, in 1970, with original Indian classical material alongside sitar-based cover versions of popular hits, The Rolling Stones' "Jumpin' Jack Flash" and The Doors' "Light My Fire". Returning to India in the early 1970s, Shankar continued to experiment musically and in 1975 released his most critically acclaimed album, Ananda Shankar and His Music, a jazz-funk mix of Eastern sitar, Western rock guitar, tabla and mridangam, drums and Moog synthesizers.

HEAVY, ENTRANCING TRANSMISSIONS FROM THE GREEK UNDERWORLD Continuing Mississippi's exploration of the darkest reaches of Greek music, we bring you 12 rarely heard recordings of addled suffering and love from the most legendary of all Greek rebetika artists, Markos Vamvakaris. Rebetika is the sound of Greece and Asia Minor clashing amid civil war, mass population exchange, and the anarchy of the late 19th and early 20th centuries. Poetic, mournful, and bitter, rebetika music was born in the hash dens (tekes) of Mediterranean ports, its verses whispered in Greek prisons before spilling out to the greater population in the 1930s, propelled in no small part by a series of remarkable recordings by Markos Vamvakaris. Markos (first name basis for all fans of Greek music) sang heady, drugged out songs of love, pain and yearning at brothels, bars and hash dens in the port of Piraeus. He arrived as a youth in 1917, working as a skinner in a tannery. By the time he picked up the bouzouki around 1924, he was fully taken by the life of the manges, the lowest rungs of the Greek social ladder. They lived by their own code and in total opposition to the rest of the population, dressing, walking and speaking in their own style. Rebetika was their music. On these twelve early tracks, recorded in Athens between 1932 and 1936, Markos was already a master of the bouzouki. His forceful, clean playing compliments his hoarse voice and his stunning rhythmic sensibility, the result of his years as a champion zebekiko dancer. Tracks build and spiral outward, his open-note drones and melodic lines drawing calls of ecstasy and encouragement from his fellow musicians. Translations of songs like “Hash-Smoking Mortissa” and “In The Dark Last Night” provide a glimpse into the life and language of the manges - Ottoman cafe music, the calls of displaced Greeks of Smyrna, the chaos and suffering of port life, it all comes through Markos’ songs. These recordings, incredibly rare and expertly remastered, mark the height of rebetika, the brief period between the music’s emergence on the recording scene in the early 1930s and government censorship of all lyrics starting in 1936. During the Axis occupation there was no rebetika recording, and though Markos had some hits in the years after the war, he never again attained this level. These are the dizzying, entrancing, and heaviest works of one of the great artists of the 20th century. Expertly remastered from rare 78s by Stereophonic Sound, pressed on heavy 160gm vinyl at Smashed Plastic, includes full size 8 page booklet with detailed historical notes, rare photos, and lyric translations.

The folk arts of Japan, including music, are an ever-evolving wonderland. Riyo Mountains, a Tokyo-based folk song research/DJ duo, is actively documenting the folk music of various regions in Japan; here they present the fifth in their series of musical documents on EM Records. This particular release focuses on the thunderous drums and powerful vocal phrases of the singular Nanyatoyara dance and song, featured at summer festivals in the northern prefectures of Iwate and Aomori, places with long winters that engender joyous summer celebrations. Nanyatoyara has been a part of local summer festivals in this region for hundreds of years, always evolving. The recordings here, with versions from 2002, 2015 and 2023, featuring impassioned and enthusiastic residents young and old, illustrate the gradual changes which occur over time, all the while adhering to the core and soul of the dance. The pounding, insistent drums and the call-and-response vocals generate a propulsive, irresistible momentum, a jubilant celebration of life and the bounty of summer. Available on CD and DL; the CD version includes a 20-page booklet featuring English liner notes with translations of the lyrics. Here comes the summer!

Riyo Mountains:
Japanese folk song DJ duo formed by Takehiko Satō and Takumi Saitō. They are resident DJs at the renowned party "Soi48". They produce the Japanese folk song mix-CD series entitled "Riyo Mountains Mix" and also direct and supervise the reissue series of Japanese folk music on EM Records, including the releases "Yumi-kagura", "Sakai Ishinage Odori", "Kizaki Ondo" and "Osharaku".They have appeared as DJs at many events/radio programs including NHK, NTS (London) and Japanese traditional festivals.

After the box-office failure of my second film Aparajito ("The Undefeated"), I was a bit undecided about what kind of film I should make next. After thinking about it, I decided to make a film about singing and dancing. I chose a popular short story, Jalsaghar, about the last days of a feudal baron who loved music. I was lucky enough to be able to employ important singers and musicians for this film. As a composer, I chose the great sitar virtuoso Vilayat Khan, who was ably assisted by his younger brother, Imrat Khan, also a sitar virtuoso. Both together provided superb solos and duets for the film's background music, which, with the exception of the violin, uses only Indian instruments. The entire background music is based on raga.

Strut present the first international reissues of two classics of South African jazz by Malombo Jazz Makers, ‘Malompo Jazz’ (1966) and ‘Malombo Jazz Makers Vol. 2’ (1967). Formed in Mamelodi township near Pretoria, the group started out as Malombo Jazz Men with Julian Bahula on malombo drums, Abbey Cindi on flute and Philip Tabane on guitar. Fusing traditional and improvised rhythms with jazz, Malombo became renowned as one of the first South African bands to fully connect jazz with the African traditions. Despite his undoubted genius, Tabane became erratic on tour and Bahula brought in another Mamelodi-based talent, guitarist Lucas “Lucky” Ranku, renaming the band Malombo Jazz Makers. The group played stadiums and festivals and were soon signed to Gallo. Recording at a studio in Pretoria, the trio debuted with the album ‘Malompo Jazz’ in 1966, showcasing the simple, spacious beauty of the Malombo sound and Abbey Cindi’s compositions, with Mahotella Queens’ Hilda Tloubatla on guest vocals. The partner follow-up album ‘Malombo Jazz Makers Vol. 2’ was recorded a year later, continuing the earthy flow of Malombo’s music. The two albums have since been recognised as unique landmarks of South African jazz through popular tracks like ‘Sibathathu’, ‘Jikeleza’ and ‘Emakhaya’. Alongside full original artwork, the albums feature a new interview with Julian Bahula.

Merengue Típico: Nueva Generación! delves into the heart of Dominican merengue, a genre whose significance often eludes the spotlight. Bongo Joe's venture into unexplored terrain takes us to the Caribbean, specifically the Dominican Republic, shedding light on its musical tapestry. Curated by Xavier Daive, aka Funky Bompa, the compilation unveils rare '60s and '70s gems, providing a glimpse into a transformative period following the fall of the Trujillo regime. With over 20 years in the Dominican Republic, Xavier Daive meticulously sources original 45s, offering a snapshot of merengue's evolution during a creatively charged era post-Trujillo. The genre's roots, dating back to the 19th-century Dominican Republic, predate salsa, establishing its unique identity with the introduction of accordions via German trade ships. The genre's classic típico configuration emerged in the mid-'60s, leaving a lasting impact on its evolution. Focused on the explosive '60s and '70s merengue típico scene, influenced by genre pioneers like “Tatico” Henríquez and Trio Reynoso, the compilation showcases technical finesse and high-speed rhythms. Tracks like Rafaelito Román’s "Que Mala Suerte" embody the genre's infectious energy. Aristides Ramírez’s "Los Lanbones" adds a touch of humor, cautioning against pub freeloaders. Merengue Típico: Nueva Generación transcends the realms of a typical reissue; it's an immersive journey into the roots of Dominican merengue, expanding its narrative beyond borders to enrich the global musical landscape. This compilation goes beyond individual tracks, providing a historical and cultural context, enriching our understanding of the genre's evolution in the Dominican Republic during a crucial period. Designed for both connoisseurs and wild dancefloors, this compilation is not only a historical and cultural exploration but also a treasure trove for DJs seeking to infuse their sets with the vibrant rhythms of merengue típico.

Born in 1966, Uday Bhawalkar studied Dhrupad for more than 12 years, following the traditional method of transmission from guru to disciple (guru-shishya parampara), under the supervision of Ustad Zia Mohiuddin Dagar and Ustad Zia Fariduddin Dagar, and in 1987 was awarded the Dagar Swarna Padak prize by the legendary Ustad Nasir Aminuddin Dagar Sahab of Senior Dagar Brothers – all three of them members of the Dagar Family who have been passing on this music tradition since the 15th century. In addition to performing at the most prestigious classical Indian music festivals since a young age, Uday Bhawalkar has collaborated internationally with artists from different music traditions, amongst whom the choreographer Astad Deboo and the Ensemble Modern of contemporary music. He has also contributed to the soundtrack of films such as Cloud Door by Mani Kaul, Mr & Mrs Iyer by Aparna Sen, Anahat by Amol Palekar, and more. AngelicA invited Uday Bhawalkar to perform in Bologna twice, in 2008 and 2019. Despite a decades-long career his production has been poorly documented on records, and it is now enriched by Raga Yaman (IDA 053), on which he is accompanied by Manik Munde on the pakhavaj (a two-headed horizontal drum) and by Aniruddha Joshi and Chintan Upadhyay on tanpuras. The recording is not of one of his concerts in Bologna (during which he performed the same raga), but of a rendition of the same piece considered particularly significant, which had been privately pressed on CD by Bhawalkar only for personal use in 2006. Raga Yaman is a raga, based on an heptatonic scale, considered one of the most important and fundamental of the Hindustani tradition. It is often the first to be taught to students, but it also offers great opportunities of improvisation, and it is a raga that has been recorded by historic artists such as Ustad Vilayat Khan, Pandit Pran Nath (in the Yaman Kalyan variant), and Uday’s maester himself Zia Mohiuddin Dagar, on one of his CDs from 1991 in which one of the two accompanist on the tanpura was Uday himself.

The legendary Dilip Roy, who was the arranger and orchestra leader for almost all of Ananda Shankar's recordings, recorded a rare session in 1983. The record was sold only on Air India flights as a souvenir, but now it has been miraculously reissued in analog format! This is a DJ-friendly work that combines the moody and exotic sitar with electric guitar, synthesizer, flute, organ, and weird and wonderful percussion sounds. Rare Groove is the Eastern Way, the return of such an exotic masterpiece!

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

The extraordinary debut album from percussionist, drummer and producer Sarathy Korwar – “Day To Day” – fuses traditional folk music of the Sidi community in India (combining East African, Sufi and Indian influences) with jazz and electronics. It’s a collaborative release by Ninja Tune with The Steve Reid Foundation – a charitable trust established by Brownswood / Gilles Peterson with the dual objective of helping musicians in crisis and also supporting emerging talent. Sarathy is an alumnus of the Foundation’s development program, mentored by Four Tet, Emanative, Floating Points, Koreless and Gilles Peterson – all trustees of the foundation.

“Sarathy instantly caught my attention when he said he wanted to make an album that embraced both Indian folk music and jazz - two worlds that have had a big influence on me. His album succeeds in bringing these things together in an elegant way, but it’s his own style and ideas that come through the most in the music. Refreshingly different, this is a deep and powerful listening experience.” Four Tet

The Steve Reid Foundation commemorates the life and legacy of legendary percussionist/drummer Steve Reid. It is fitting that Sarathy’s album follows the lineage and spirit of Reid who himself left New York and took on a spiritual pilgrimage through Africa in the mid-1960s. For three years he journeyed through West Africa, playing with people along the way, including Fela Kuti, Guy Warren and Randy Weston. The musical roots and routes of the Black Atlantic have been discussed and documented extensively, but Sarathy is highlighting a different dispersal of people in the other direction, from East Africa to India. The Sidis travelled to India from Africa as merchants, sailors, indentured servants and mercenaries from as far back as 628 AD and have settled in India ever since.

Conceived on an extended trip to rural Gujarat, followed by sessions at Dawn Studios in Pune, Sarathy made field recordings of The Sidi Troupe of Ratanpur whose vocals and percussion form the backbone of “Day To Day”. The troupe features five drummers – their polyrhythms reflect their African heritage, in contrast to traditional Indian drummers who play in unison. Likewise, the Malunga bows (there are only 4 or 5 players in India) bear a striking resemblance to those found in Africa.

“The record is about how we individually and collectively live from day to day. The everyday rituals and tasks that bind us together, it’s a celebration of the trivial and mundane,” explains Sarathy. The colourful handmade rag quilts that the Sidis make using everyday fabrics serve as a perfect metaphor for the record: “The Sidi women make these amazing collages of colour using everyday rags,” he says. “That’s how I see this album”.

Born in the US, Sarathy Korwar grew up in Ahmedabad and Chennai in India. He began playing tabla aged 10 but was also drawn to the American music that he heard on the radio and that leaked through the doorway of his local jazz music shop, Ahmad Jamal and John Coltrane were early discoveries. At 17, Sarathy moved to Pune to study for a degree in Environmental Science, but instead dedicated his time to music: practicing tabla under the tutelage of Rajeev Devasthali, translating his skills to the Western drumkit and playing as a session musician. Finishing his studies, Sarathy began to think about pursuing a career in music and moved to London, where he trained as a classical tabla player under the guidance of Sanju Sahai and graduated with a MMus in Performance from SOAS (School of Oriental and African Studies) focusing on the adaptation of Indian classical rhythmic material to non-Indian percussion instruments.

Working the angles in London’s jazz scene, Sarathy connected with Shabaka Hutchings (Sons of Kemet, The Comet is Coming), Cara Stacey (Kit Records) and played with clarinettist Arun Ghosh. He was, however, itching to create under his own name and he started researching and formulating the concept for “Day To Day” and planning a trip to India to record the Sidis. It was late in 2014 when Sarathy heard about the Steve Reid Foundation. He applied with a three-minute video explaining his vision for the record and was accepted onto the project to be mentored by the foundation’s patrons: Four Tet, Floating Points, Gilles Peterson, Koreless and Emanative (aka Nick Woodmansey who mixed the album).

Jards Macalé’s biography is a testament to the electrifying energy of music and the unwavering spirit of artistic rebellion. Macalé has remained true to his vision, unapologetically embracing the unconventional and challenging the status quo. His music, a conduit of emotion and a mirror to society, continues to weave a sonic tapestry that resonates with the souls of listeners. In 2022, Macalé celebrated the momentous 50th anniversary of his debut solo album, a groundbreaking masterpiece released by Philips in 1972. This iconic record gifted us timeless tracks such as “Vapor Barato”, “Mal Secreto”, “Farinha do Desprezo”, “Revendo Amigos”, and “Hotel das Estrelas”. Its sheer brilliance united the realms of Brazilian music, infusing samba and bossa nova with the fiery essence of rock, classical harmonies, and the improvisational spirit of jazz. As the years passed, a new generation of musicians and fans discovered this gem, fueling its resurgent popularity and inspiring fresh collaborations. Last year, Jards Macalé assembled a formidable new band, igniting stages across Brazil with a tour that now sets its sights on Europe. Together with Gui Held on guitar, the Paulo Emmery on bass, and Thomas Harres on drums, Macalé conjures an exhilarating homage to his illustrious body of work. This live performance embodies the untamed spirit and boundless musical freedom that define this visionary artist, transporting audiences to a realm where the past intertwines with the present in a breathtaking display of artistic prowess.。

Following on from last year’s acclaimed Vrindavan 1982 by rudra veena master Z.M. Dagar, Black Truffle is thrilled to present a pair of archival releases from the Dagar Brothers, among the most revered 20th century exponents of the ancient North Indian dhrupad tradition. The vocal duo of Moinuddin and Aminuddin Dagar (sometimes referred to as the ‘senior’ Dagar Brothers to distinguish them from their younger siblings, Zahiruddin and Faiyazuddin Dagar), belonged to the nineteenth generation of a family of musicians in which dhrupad tradition has been kept alive through patrilinear transmission, each generation undergoing a rigorous education of many years’ duration that can include singing up to twelve hours each day.

Famed for the meditative purity of their approach to dhrupad, the Dagar Brothers helped to keep the tradition alive in the years after Indian independence in 1947, when the royal courts that had traditionally patronised dhrupad musicians were abolished. Many Western listeners were first introduced to dhrupad by the Dagar Brothers’ tour of Europe in 1964-65 and their LP in UNESCO’s ‘Musical Anthology of the Orient’ collection, both organised by pioneering musicologist and scholar of Indian culture Alain Daniélou. Documents from this tour are especially precious, as Moinuddin Dagar passed away in 1966. Unheard until now, Berlin 1964 – Live (released alongside BT114, a newly discovered studio session from the same trip) documents a concert held at the Charlottenburg Palace in September 1964.

Accompanied only by Moinuddin’s wife Saiyur on tanpura and Raja Chatrapati Singh on pakhawaj (a large double-headed drum), the brothers present stunning performances of two ragas stretching out over 65 minutes, exemplifying what a journalist at the time called the ‘pristine severity’ of their style. Much of each piece is taken up by the alap, the highly improvised exposition section where the notes of the raga are gradually introduced as the singing builds in intensity. As Francesca Cassio points out in her extensive liner notes, both performances are somewhat unorthodox in beginning with the raga scale being sung in its entirety, ascending and descending; this is probably, as she suggests, a strategy to introduce the European audience to the language of the music they are about to hear. From there, both ragas settle into alaps of breathtaking beauty, with the two brothers trading long solo passages that move gradually from extended held notes at the bottom of the scale to animated melodic variations as it ascends in pitch. Within the atmosphere of meditative attention, the range of melodic, rhythmic, and timbral invention is remarkable. Especially on the opening ‘Rāga Miyān kī Todī’, the final moments of the alap find the voices at a peak of intensity, their microtonal ornamentation taking on an ecstatic, warbling quality. Only once the wordless, free-floating alap is over and the composition proper begins to the brothers sing in unison, joined by the pakhawaj for a rhythmic section that in both ragas develops gradually into a propulsive display of melodic invention and metrical nuance. Accompanied by detailed liner notes and striking archival images, Berlin 1964 – Live is a rare document of these masterful exponents of one of the world’s most profound musical traditions. 

From its founding in the late 14th century, the kingdom of Buganda has been celebrated through sound and nurtured a rich musical tradition in its royal court. Coming from across the kingdom, musicians would take turns in the palace to sound drums, xylophones, flutes, lyres, and more to praise and honour the existence of the kingship. In recent years however, the tradition has been more difficult to maintain, especially since 1966 where there was a violent attack on the palace that abruptly abolished the kingdom and during which royal musicians fled or were killed. And while the kingdom was re-established in 1993 as a cultural institution, many of the remaining musicians had since chosen to sideline their skills to deal with the issues of their day to day lives, the practice of the royal tradition waning in popularity, especially with younger listeners and players. But all is not lost. Scattered across the kingdom, a motivated team of older veterans and attentive young players are still keeping the tradition alive. Offering a transversal glimpse into the past and the present, "Buganda Royal Music Revival" collects recordings made in between the late 1940s and 1966 illustrating the older generation’s skills, and presents them alongside recent recordings featuring old and young musicians who still carry on this musical tradition, some even performing for the current king, Muwenda Mutebi II. The later were made during the shooting of the 2019 documentary “Buganda Royal Music Revival” that presents through a film what this album conveys through sounds: a packed dive into a century-old tradition. The music displayed here is diverse and vibrant, presenting a variety of styles and highlighting instruments that illustrate the depth and sophistication that stemmed from the royal court experience of Buganda. As a starter, the album opens with 'Mujaguzo'. Often translated as ‘The Drums of the Kingship’, the mujaguzo is a crucial ensemble for the cultural tradition, made from drums collected by the kingdom throughout its long history and numbering around 100 drums (historical records suggest there were at some point over 300). They are the vitality of the kingship packaged into sound. From here, we're introduced deeper to an array of instruments and textures, like the buzzing Bugandan lyre (endongo) by contemporary royal player Albert Bisaso Ssempeke, the resonant akadinda xylophone with its 21 large wooden keys, Temutewo Mukasa's restless praise sung with his harp (ennanga), the hand-made gourd trumpet (amakondere), the entenga "drum-chime" and its core set of 12 drums tuned like the amadinda xylophone, or the tightly intertwined melodies of the flutes ensemble (abalere). With the music, the hissing and swishing sounds of old tapes reminds at times the listener of the long process, from the original recording to its archival digitization, that allows the talent of past musicians to still vibrate nowadays. This rousing selection of music and moods is a unique and all too rare exploration of sounds that celebrates the common history of generations of musicians, and the question remains open as to how this rich cultural tradition will shape and be shaped by the upcoming Bugandan future, and what engagement it will trigger among audiences within, but also beyond, the kingdom of Buganda.

This record shows many different places, from some electronics, SambaJazz, Batucada, etc. Surprise. Perhaps almost unknown by many friends at Loronix. This is a work of a serious Jazz Band. This cover edition is sponsored by Varig Airlines that gave this album as a gift to their DC-10 passengers.

Following on from last year’s acclaimed Vrindavan 1982 by rudra veena master Z.M. Dagar, Black Truffle is thrilled to present a pair of archival releases from the Dagar Brothers, among the most revered 20th century exponents of the ancient North Indian dhrupad tradition. The vocal duo of Moinuddin and Aminuddin Dagar (sometimes referred to as the ‘senior’ Dagar Brothers to distinguish them from their younger siblings, Zahiruddin and Faiyazuddin Dagar), belonged to the nineteenth generation of a family of musicians in which dhrupad tradition has been kept alive through patrilinear transmission, each generation undergoing a rigorous education of many years’ duration that can include singing up to twelve hours each day. Famed for the meditative purity of their approach to dhrupad, the Dagar Brothers helped to keep the tradition alive in the years after Indian independence in 1947, when the royal courts that had traditionally patronised dhrupad musicians were abolished. Many Western listeners were first introduced to dhrupad by the Dagar Brothers’ tour of Europe in 1964-65 and their LP in UNESCO’s ‘Musical Anthology of the Orient’ collection, both organised by pioneering musicologist and scholar of Indian culture Alain Daniélou. Documents from this tour are especially precious, as Moinuddin Dagar passed away in 1966. Berlin 1964 – The Lost Studio Recording (released alongside BT115, a newly discovered concert recording from the same trip) presents two unheard side-long performances in crystalline fidelity, recorded at the International Institute for Comparative Studies and Documentation in Berlin headed by Alain Daniélou. These stunning recordings were consigned to the archive because, as Peter Pannke explains in his liner notes, which recount his meeting with Danielou many years after these recordings were made, the tape ran out during ‘Raga Jaijaivanti’, which terminates abruptly soon after the entry of the pakhawaj. Accompanied only by Moinuddin’s wife Saiyur on tanpura and Raja Chatrapati Singh on pakhawaj (a large double-headed drum), the brothers present stunning performances of the severe, serious midnight ‘Raga Malkauns’, set to a ten beat cycle once the pakhawaj enters, and the complex early evening ‘Raga Jaijaivanti’, set to a fourteen beat cycle in its rhythmic section. True to the traditional dhrupad structure, both performances are dominated by the long free-floating alap section, where the notes of the raga are gradually introduced, slowly climbing in pitch and intensity as the two singers trade improvisations that display a stunning range of vocal tones and remarkable subtlety in mictrotonal nuance. The performance of ‘Raga Malkauns’ is divided roughly in half, with the pakhawaj and unison singing entering around thirteen minutes through; Raja Chatrapati Singh’s performance is particularly striking in its endlessly inventive metrical nuance within the overall crescendo and acceleration. On ‘Raga Jaijaivanti’, the alap lasts almost twenty minutes, with Singh joining only for a few minutes of sparse pakhawaj hits before the tape cuts off, the absence of the more active concluding section serving only to magnify the mystical calm the Dagar Brothers establish in this setting of a 16th century love poem. Illustrated with a striking full colour concert photograph, Berlin 1964 – The Lost Studio Recording is accompanied by extensive liner notes by Peter Pannke celebrating musicologist Alain Daniélou, whose study, documentation and promotion of dhrupad was so important for spreading awareness of this great musical tradition, ready to be discovered anew in this stunning recording from two of its master exponents.