World / Traditional / India
657 products
Martin Khanja (aka Lord Spike Heart) and Sam Karugu emerge from Nairobi's flourishing underground metal scene as former members of the bands Lust of a Dying Breed and Seeds of Datura. Together in 2019 they formed Duma (Darkness in Kikuyu) with Sam abandoning bass for production and guitars and Lord Spike Heart providing extreme vocals to the project.
Recorded at Nyege Nyege Studios in Kampala over three months in mid 2019 their self-titled debut album fuses the frenetic euphoria, unrelenting physicality and rebellious attitude of hardcore punk and trash metal with bone-crunching breakcore and raw, nihilist industrial noise through a claustrophobic vortex of visceral screams.
The savant mix of brutally adrenalized drums, caustic industrial trap, shredding grindcore inspired guitars and abrupt speed changes create a darkly atmospheric menace and is lethal on tracks like the opener "Angels and Abysses" , "Omni" or "Uganda with Sam".
The gruelling slow techno dirges and monolithic vocals on "Pembe 666" or "Sin Nature" add a pinch of dramatic inevitability bringing a new sense of theatricality and terrifying fate awaiting into the record's progression.
A sinister sonic aggression of feral intensity with disregard for styles, Duma promises to impact the burgeoning African metal scene moving it into totally new, boundary-challenging experimental territories.
The second LP compendium of Emahoy Tsege Mariam Gebru’s early solo piano works, recorded throughout the 1960s – finally available again. Emahoy Tsege Mariam Gebru is a true original – her compositions and unique playing style live somewhere between Erik Satie, Debussy, liturgical music of the Coptic Ethiopian Church, and Ethiopian traditional music. It is some of the most moving piano music you will ever hear!
These original compositions, performed by Emahoy Tsege Mariam Gebru herself on solo piano, were originally self-released in Germany in small editions as fundraisers for orphanages, support organizations for widows of war victims, and other philanthropic causes. We are humbled and proud to present this album in collaboration with the EMAHOY TSEGE MARIAM MUSIC PUBLISHER and Foundation, and to assist in continuing her life-long mission of using music as a vessel to care for those who have been abandoned by society, or harmed by strife.
Black vinyl LP comes in black inner-sleeves and heavy cardstock jacket with color printing and gold-foil stamping, and song notes by the composer herself. Restored and remastered by Timothy Stollenwerk.
Deeply resonant spiritual music transmitted via piano, organ, and harmonium by beloved composer and Ethiopian Orthodox nun Emahoy Tsege Mariam Gebru.
Church of Kidane Mehret collects all the musical work from Emahoy’s 1972 private press album of the same name, alongside two additional unreleased piano recordings, exploring Emahoy’s take on “Ethiopian Church Music.”
Recording herself in churches throughout Jerusalem, Emahoy engages directly with the Ethiopian Orthodox musical liturgy. For the first time, we hear Emahoy on harmonium and massive, droning pipe organ, alongside some of her most moving piano work.
“Ave Maria” is one of our favorite pieces Emahoy ever recorded, her chiming piano reverberating against ancient stone walls. Her familiar melodic lines take on new resonance when played through the harmonium on “Spring Ode - Meskerem.” Two towering organ performances comprise the B Side, combining Emahoy’s classical European training with her lifelong study of Ethiopian religious music.
Nowhere is Emahoy’s unique combination of influences more apparent than on “Essay on Mahlet,” a meditative slow burner in which Emahoy interprets the free verse of the Orthodox liturgy note for note on the piano. This revelatory piece, alongside the dramatic piano composition “The Storm,” comes from another self-released album, 1963’s Der Sang Des Meeres. Only 50 copies were ever produced (and no cover). One of the only known copies was saved from the trash and shared with Mississippi by a fellow nun at Emahoy’s monastery when we visited for Emahoy’s funeral in March of 2023.
We are proud to work with the Emahoy Tsege Mariam Music Foundation to bring you these rare spiritual recordings in what would have been the artist’s 102nd year.
Available in black and clear vinyl editions. Old-school tip-on jacket with metallic silver foil stamping along with a 12-page booklet featuring extensive liner notes from scholar and pianist Thomas Feng.
From beloved composer Emahoy Tsege Mariam Gebru, a revelatory new album of piano pieces, unreleased or virtually inaccessible until now!
Emahoy Tsege Mariam Gebru is a true original – an Ethiopian nun whose recordings have funded orphanages back home since the early ’60s. Her compositions and unique playing style live somewhere between Erik Satie, Debussy, liturgical music of the Coptic Ethiopian Church, and Ethiopian traditional music. It is some of the most moving piano music you will ever hear.
This is the first archival release of the great composer’s recordings since the Éthiopiques series reintroduced her music to the world in 2006. Drawn from original master tapes and a nearly impossible-to-find vinyl release, Jerusalem unveils profound new facets of Emahoy Gebru’s performance and compositions.
The record picks up where the last two Mississippi releases left off, with tracks from her 1972 album Hymn of Jerusalem, of which only a handful of copies are known to exist. These include “Home of Beethoven,” “Aurora,” and a true masterpiece that stands amongst her greatest compositions, the moving “Jerusalem.” “Quand La Mer Furieuse” is the first release featuring Emahoy’s singing voice, forshadowing a vocal album planned for fall 2023. The B-Side brings us the artist’s home recordings - tracks like “Farewell Eve,” “Woigaye Don’t Cry Anymore,” and “Famine Disaster 1974” mark a bridge from liturgical work to dark and intense classical material, a new mode.
This album is released in celebration of Emahoy Gebru’s 99th birthday on December 12, 2022. Mississippi is honored to work with the Emahoy Tsege Mariam Music Publisher to continue to introduce this visionary composer to the world.
Newly remastered recordings pressed on 160gm black vinyl, heavy jacket with reproduction of 1972 artwork, song notes by the artist.
Joyce & Tutty Moreno, the legendary architects of Brazilian sophisticated samba, have partnered with Adrian Younge to complete JID027—a deeply emotional album born from tragedy. Set in motion by the endorsement of their late friend João Donato, the project became a tribute to him following his sudden passing. The result is a breathtaking collection of improvisation, poetry, and resilience.
Joyce & Tutty Moreno, the legendary architects of Brazilian sophisticated samba, have partnered with Adrian Younge to complete JID027—a deeply emotional album born from tragedy. Set in motion by the endorsement of their late friend João Donato, the project became a tribute to him following his sudden passing. The result is a breathtaking collection of improvisation, poetry, and resilience.
Joyce & Tutty Moreno, the legendary architects of Brazilian sophisticated samba, have partnered with Adrian Younge to complete JID027—a deeply emotional album born from tragedy. Set in motion by the endorsement of their late friend João Donato, the project became a tribute to him following his sudden passing. The result is a breathtaking collection of improvisation, poetry, and resilience.
“When the mbira is played, it brings the two worlds together, the world of our ancestors and the world of today.” Ephat Mujuru (1950-2001)
Ephat Mujuru exemplifies a unique generation of traditional musicians in Zimbabwe. Born under an oppressive colonial regime in Southern Rhodesia, his generation witnessed the brutality of the 1970s liberation struggle, and then the dawn of independent Zimbabwe, a time in which African music culture—long stigmatized by Rhodesian educators and religious authorities—experienced a thrilling renaissance.
Ephat was raised in traditional Shona culture in a small rural village in Manicaland, near the Mozambique border. His grandfather and primary caretaker, Muchatera Mujuru, was a respected spirit medium, and master of the mbira dzavadzimu, a hand-held lamellophone used in Shona religion to make contact and receive council from deceased ancestors. There are many lamellophones in Africa, but none with the musical complexity and spiritual significance of the mbira dzavadzimu. Ephat’s first memories were of elaborate ceremonies, called biras that featured all-night music and dancing, millet beer, the sacrifice of oxen and a profound experience of connecting with ancestors. Under the tutelage of his grandfather, Ephat showed an early talent for the rigors of mbira training, playing his first possession ceremony when he was just ten years old.
But from the moment he entered school, Ephat experienced Rhodesian racism and cultural oppression. Nuns at his Catholic school told him that to play the mbira was “a sin against God.” Enraged by this, Ephat’s grandfather sent him to school in an African township near the capital of Salisbury (present-day Harare). By then, guerilla war was engulfing the country and Muchatera tragically became a victim of the violence, a devastating blow to the young musician. Lonely and alienated in the city, Ephat reached out to other mbira masters—Mubayiwa Bandambira, Simon Mashoko and an “uncle” Mude Hakurotwi.
In 1972 Ephat formed his first group, naming it for one of the most beloved Shona ancestors, Chaminuka. In the midst of the liberation struggle, mbira music became political. Singer and bandleader Thomas Mapfumo began interpreting mbira songs with an electric dance band, creating chimurenga (loosely “struggle”) music, named for the independence fighters.
Ephat and Chaminuka had their first success with the single “Guruswa.” Ephat once recalled, “We were talking about our struggle to free ourselves,” explained Ephat. “In ancient Africa, in the time of our ancestors, they had none of the problems we have today.” The problems he spoke of—subjugation, cultural oppression and mass poverty—were purely the results of colonization. “We wanted the place to be like it was, before colonization.”
The Rhodesians were defeated, but rather than return to the past, the nation of Zimbabwe was born and a new future unfolded. Ephat threw himself into the spirit of independence, helping to found the National Dance Company of Zimbabwe and becoming the first African music instructor at the formerly all-Western Zimbabwe College of Music. Ephat renamed his band Spirit of the People and recorded his first album in 1981, using only mbira, hand drums, hosho and singers. He sang of brotherhood, healing, and unity: crucial themes during a time when the nation’s two dominant ethnic groups, the Shona and the Ndebele, were struggling to reconcile differences.
Ephat’s band would eventually follow the popular trend and add electric instruments. But before that, he and Spirit of the People released two all-acoustic albums, and they may well be the most exciting and beautiful recordings he made in his career. Mbavaira, the second of these albums, was released in 1983. The title itself is not easy to translate. A Shona speaker with deep cultural knowledge observed that he could not find an exact English counterpart, but that it was “something like ‘chaos.’”
Mbavaira came out on Gramma Records, the country’s only label at the time. Gramma was still finding its way in a vastly changed music market. Guitar bands were ascendant and lots of new talent was emerging. As the independence years moved on, there would be fewer and fewer commercial mbira releases. But for the moment, Ephat had the required stature and reputation. Also, with the energy and drive we hear in these recordings, the album could easily rival the pop music of its day.
Ephat had long since mastered a large repertoire of traditional mbira songs and developed his own approach to arranging them. He had also become a gifted composer, although, with mbira music, it is often hard to draw a clear line between arranging and composing. Certain mbira pieces are like the 12-bar blues form or the “I Got Rhythm” changes in jazz: one can always create a new song from the existing template. But when you listen to Ephat’s feisty refrain on the song “Kwenda Mbire” (“Going to Mbire”), you just know it came from him. Ephat was a small, almost elfin, man, but he had the most exuberant personality and it comes through with particular clarity on that track.
An mbira ensemble typically uses at least two mbiras, playing separate interlocking parts so that it can be difficult to tell who is playing what. The sound becomes one. The only required percussion is the gourd rattle called hosho. It plays a very specific triplet rhythm and it has to be strong and solid to ensure that the mbira parts line up perfectly. Otherwise, the spirit will not come! The call-and-response vocals are also distinctive, a mix of hums and cries and melodic refrains, often punctuated by joyous ululations.
The tonality of a song like “Mudande” is moody, even a little dark. But the melodies that emerge have a remarkable way of turning wistfulness into merriment. The song title means “in Dande,” Dande being a remote northern region in Zimbabwe known for its inhospitable climate and deeply entrenched traditional culture.
Mbira is a healing music. Ephat once recalled, “When I was with Bandambira and Simon Mashoko, I was very surprised at what really made them happy. My grandfather was a very happy person. They had respect.” Ephant contrasted this happiness with the sour demeanor of the whites who condescended to him in Salisbury in his youth. “Somebody who wants to suppress another person is very unhappy.”
Within a few years after the release of Mbavaira, it and albums like it became harder to find in Zimbabwean record stores. Ephat adapted to the times and formed an electric band. “People were surprised,” he recalled. “They said, ‘Are you not going to play your mbira the way you did before?’ I said, I haven't changed anything. It's like me learning Shona and English, or French or Japanese. It's adding to the knowledge. The old one doesn't go away. When you buy a new jacket, you don't throw the old one away.” And indeed, when he began frequenting the UK and the United States, he would record more, mostly acoustic, albums.
But none of them have the particularly delicious energy of Spirit of the People in the first years of Zimbabwe’s independence. The final track on Mbavaira is a popular Shona hunting song, “Nyama Musango,” literally “Meat in the forest.” As elsewhere, Ephat does not sing the lead, leaving that role to his razor-voiced uncle, Mude Hakurotwi, with his mastery of timbres and rich repertoire of traditional vocables.
It was a tragedy to lose Ephat in 2001. He died from a heart attack shortly after landing at Heathrow Airport, en route to teach and perform in the U.S.. No doubt, he had much more to offer, for as he liked to say, “Mbira is like a sea. It's not a small river. You are getting into the big sea. So I try to show them the Indian Ocean, the Pacific, the Atlantic. What I'm trying to bring now to this music, through all the experiences I've had, is unity.” True unity has been difficult to achieve in Zimbabwe, given its combative history, but if anything could do the trick, this music might be the thing.
Banning Eyre
Senior Producer for Afropop Worldwide
Awa Poulo is a singer of Peulh origin from Dilly commune, Mali, near the border with Mauritania. Largely pastoral and often nomadic, Peulh- (or Fula-)speaking peoples are found from Senegal to Ethiopia but predominate in the Sahel region of West Africa. Awesome Tapes From Africa is proud to release Poulo’s newest recording of highly virtuosic folk-pop, fresh from the studio, broadcasting her vision of Peulh music beyond the grazing grounds and central markets of her remote home region in southwestern Mali.
It’s not very common to find a female singer performing publicly among the Peulh. But Poulo’s mother’s co-wife is Inna Baba Coulibaly, who is a celebrated singer most Malian music fans know. Coulibaly herself was brought into music by forces outside her control when a regional music contest required an entry from her village and she was chosen to be a singer. So, set in motion by a surprising series of events, young Poulo’s entree into the music world was auspicious as she gained popularity across the region. After several locally released tapes and CDs, this record is Poulo’s first internationally-distributed record.
On Poulo Warali, she and her band combine the hallmarks of Peulh music―warm flute floating over cross-rhythmic n’goni (lute) riffs and resonant calabash gourd hand percussion―with broader Malian sounds like lightly-distorted guitar and a heavier, rollicking inertia. Shape-shifting layers of rhythm and woody overtones match Poulo’s commanding voice in a jocular yet deliberate dance.
This is a relatively rare example of Malian Peulh music played in a modern, cosmopolitan context, reflecting the mixed society of Dilly, where Bambara, Soninke and Peulh-speaking people live among each other.
Poulo’s conscious lyrics about community concerns speak to the distinctive identity of her broadly-flung people. While Peulh represents less than 10% of Mali’s melting pot of languages, the dynamic music here powerfully resonates well beyond the linguistic borders.
Senor Coconut's cult classic ‘El Baile Aleman’—one of Atom TM's many aliases—is reissued on vinyl for the first time in 25 years. Born from the half-joking idea that “if you're going to cover Kraftwerk, do it with cha-cha-cha or death metal,” this work reconstructs Kraftwerk's electronic minimalism through tropical imagination. It presents an original sound where cha-cha-cha, mambo, and cumbia intertwine with glitch and breakbeats.
A driving Edo highlife masterpiece from Benin City, Nigeria! Prince Omo Lawal-Osula and his family band layer hypnotic polyrhythms, cosmic guitar tones, and joyous call-and-response vocals across side-length medleys. An Apala chief from Edo state, Prince Osula-Lawal drew from a musical lineage stretching back to at least the 12th century. He made dozens of records, many on his own Arala label, and almost always backed by his expansive family under various aliases - His Royal Music Messengers of Africa, His Ebonoto Sound, His Alubogie Sex Bombers. Oru Ye Ye Ye stands out in this brilliant discography. Recorded and mixed by Sir Victor Uwaifo at Joromi Studio, Benin City’s response to the Black Ark, the record is electrified by a spirit of experimentation. Heavily reverbed electric guitar rakes cut through booming walls of drums, Prince Osula’s gruff voice calling out the changes and the band responding in an instant. The album’s massive drum breaks have traveled beyond Nigeria, prized by Colombian pico sound systems along the Barranquilla coast, where one break from the A side is known as La Pipona Mafiosa. Originally released on Prince Osula's Arala label and licensed directly from his family, remastered by Osiris Studio, pressed loud at Smashed Plastic in Chicago, featuring liner notes by DJ and archivist Dare Balogun.
This is raw, unfiltered ceremonial gong ensemble music recorded on location by Laurent Jeanneau in Ratanakiri, Cambodia’s northeastern province, bordering Laos and Vietnam. Along with Mondolkiri to the south, it was once home to many of the country’s ethnic minority communities. During the colonial period, the French failed to establish full control over the region. After independence, the Khmer state also struggled to govern it, while Khmer Rouge rebels hid in its forests in the 1960s amid the wider conflict between communist Vietnam and the United States. The Khmer Rouge takeover in 1975 and the subsequent Vietnamese occupation, which lasted until 1991, could have devastated the traditions of northeastern Cambodia’s ethnic minorities. Yet during the 1980s and 1990s, Indigenous communities revived swidden agriculture, also known as slash-and-burn farming, and resumed gong playing, preserving their animist ceremonies and beliefs. Only in the 21st century have rubber plantations and corporate development, driven largely by dominant Khmer, Vietnamese, and Chinese interests, become a serious threat to the ways of life of these marginalized communities. This album features various gong ensembles being played during animist rituals and for drinking the fermented rice alcohol called Tavei. Instrumentation includes Nipple and flat gongs, bamboo tubes, male and female vocals, and drums. (Limited edition of 500 vinyl copies with a 2-page insert featuring detailed liner notes by Laurent Jeanneau and additional photos of the musicians).
Mekong Shellac is an extremely rare collection of classical and popular styles of Khmer music from the 1930s to the 1950s. Restored from the few original remaining copies, this compilation reveals a remarkable world of early 20th-century Cambodian folk music previously lost in time through war, cultural shifts, and modernization. These recordings were selected for their distinctive musical qualities, the physical condition of the 78 rpm records from which they were sourced, and the circumstances of their survival. The selections span a range of Khmer musical forms, including Chapey, Romvong, Lakon Basak, Pleng Khmer, Ayai, and Ayai Reung, as well as classical and court-derived traditions such as Pinpeat and Mahori, alongside popular and regional styles including Lamleav and Pleng Ka. It's a miracle these discs have survived at all throughout the past century. Restoration of these 78-rpm artifacts was a challenge, but considering that, of most songs appearing on the album, less than 5 copies are known to exist worldwide today - with only two known copies of three tracks presented here, the songs survive magnificently. Produced by Adam Fargason with the critical assistance of Sam Touch and Mai Viết Cường, this limited-edition vinyl pressing comes with a deluxe 16-page booklet insert including highly detailed liner notes, essays and historical information about the recordings, and a selection of vintage photographs.
This double LP of instrumental Hindustani, Carnatic and folk 78rpm shellac records from India comes with a full color 12-page insert of gramophone record ephemera, shops, labels, manufacturing details and graphics. The LPs feature over 25 artists recorded between 1904 and 1959 playing a panoply of instruments: jalatarang, dilruba, sarod, clarionet, pakhawaj, violin, been, kazoo, shehnai, tabla, sarangi, sitar, vina and more. Artists include Imdad Khan (the first sitarist ever recorded), Ahmedjan Thirkhawa, Bundu Khan, Amir Hussain, Allauddin Khan (who taught Ravi Shankar), and others both forgotten and revered. The Indian classical instrumental tradition is one of incredible proficiency and expressiveness using instruments and techniques created over generations that seem to perfectly and uniquely compliment Indian culture, landscape and tradition. Sympathetic strings resonate inside sitars and sarangis to manifest shimmering reverberant spiritual spaces; horns, reeds and flutes extend the range, volume and melodic inventiveness of the voice; a mind-boggling array of elaborately turned percussion instruments allow for rhythms as complex or as simple as the flowing Ganges river. Classical music in India was perhaps at its height during the 78rpm period as the raj era was ending and the world was globalizing. 2-LP gatefold with 12 page full-color booklet insert - features never reissued recordings and is the long-anticipated follow up to the Indian Talking Machine book/CD (Sublime Frequencies 099), which was also produced by Robert Millis from his collection of 78rpm records and ephemera.
Celebrating half a century since its legendary debut, Guruh Gipsy returns in a definitive 2026 official reissue—honoring one of the most visionary works in Indonesian music history. Widely regarded as one of the greatest Indonesian albums of all time, this landmark release is an experimental collaboration between Guruh Soekarnoputra and the progressive rock collective Gipsy. Its bold fusion of Balinese traditional music, orchestral composition, and progressive rock spirit resulted in a work far ahead of its time—a sonic artifact that remains deeply relevant and inspiring today.
Tsapiky music from Southwest Madagascar features wild ecstatic vocals, distorted electric guitars, rocket bass, and the amphetamine beat! Unlike anything else, this is THE high life music you've always wanted - ceremonial music played with abandon and extreme intent, honoring the living and dead alike. In Toliara and its surrounding region, funerals, weddings, circumcisions and other rites of passage have been celebrated for decades in ceremonies called mandriampototse. During these celebrations – which last between three and seven days – cigarettes, beer and toaky gasy (artisanal rum) are passed around while electric orchestras play on the same dirt floor as the dancing crowds and zebus. The music, tsapiky, defies any classification. This compilation showcases the diversity of contemporary tsapiky music. Locally and even nationally renowned bands played their own songs on makeshift instruments, blaring through patched-up amps and horn speakers hung in tamarind trees, projecting the music kilometers away. Lead guitarists and female lead singers are the central figures of tsapiky. Driven as much by their creative impulses as by the need to stand out in a competitive market, the artists distinguish themselves stylistically through their lyrics, rhythms or guitar riffs. They must also master a wide repertoire of current tsapiky hits, which the families that attend inevitably request before parading in front of the orchestra with their offerings. This work, a constant push and pull between distinction and imitation, is nourished by fertile exchanges between various groups: acoustic and electric, rural and urban, coastal or inland. What results during these ceremonies is a music of astonishing intensity and creativity, played by artists carving out their own path, indifferent to the standards of any other music industry: Malagasy, African or global.