Suche:armas

We Are Busy Bodies explores the recordings of Venezuelan pianist
Virgilio Armas with the reissue of his 1970 album De Repente and 1973's
Espejismo
Espejismo finds Armas and his quartet improvising and experimenting with latin
jazz rhythms and sounds.

We Are Busy Bodies explores the works of Venezuelan pianist, Virgilio
Armas with the reissues of De Repente and Espejismo
De Repente is a more traditional jazz album with Armas own interpretation and
improvisations leading the trio, which included Rodolfo Buena o and Guillermo
Tariba.

Fresh from wowing us with that crazy limited promo 45, Krikor Kouchian delivers 11 tracks of expertly executed, shimmering boogie funk. BIG TIP!
.
Think of the neon lights of the boulevard or a late nite drive through the lonely hills, Krikor Kouchian's "Pacific Alley" propels you to a world of sleaze and excitement, where passion, money, and illicit substances take precedent and the sun beats down in a relentless unforgiving fashion.

Spending time as a youth in Southern Cailifornia, the French-born Kouchian developed an obsession with this Americana and the magic of everything California. The music on the radio, from pop, to funk, to hip hop fueled his impressionable mind, later on taking influence in his own music.

Pacific Alley is a snapshot of this lost period, full of juicy low slung basslines, slow bpm cruisers, Linn drum crashes, and ride or die melodies. The elements all meld together through this 11 track lp, it's equal parts uplifting and melancholic, downtrodden, yet not without rays of light; the soundtrack for days hanging in front of the corner stores and nights on the strip, both a naive love affair and backstabbing doublecross.

This is boogie funk for the grift, a dollar here buys a bottle there so step into the shade, pop the tape in the deck and enter into the concrete dreamworld.

Útil Records vuelve con su referencia número 7, un split ep que comparten Bad Pad de Barcelona y Spectrums Data Forces de Granada.

Bad Pad (Cyberdom y The Bandit) firman dos tracks desenfadados, con una particular visión del electro en la que cabe cierta experimentación. Exploración de pads, bajos cuadriculados siguiendo lineas rítmicas bien marcadas que construyen estructuras matemáticas. Devoción por el mundo gatuno, cambios de vida y sensibilidad.

Spectrums Data Forces nos entrega tres tracks contundentes. Tres armas de gran calibre con ritmos duros y sincopados, cargadas de energía y distorsión, acompañadaspor potentes líneas de sintetizador arpegiadas, arreglos que evocan paisajes apocalípticos, melodías que transmiten sensibilidad y secuencias repetitivas que harán vibrar cualquier pista de baile.

En definitva, un disco muy completo que no deberías dejar escapar.
Edición limitada 300 copias.

Death Is Not The End present a further volume of Arja Kastinen's eerie amalgamations of 110 year old wax cylinders with her own meticulously transcribed takes, this time focussing in on Armas Otto Väisänen's field recordings of kantele player Iivana Mišukka (b. 1861 d.1919).

"Ivana Mišukka (1861–1919) was one of the Karelian kantele players recorded by the folk music researcher Armas Otto Väisänen on wax cylinders in 1916 and 1917. In the early 20th century, the remote areas of Border Karelia were undergoing the final phase of a transformation in musical culture, with the ancient runo song tradition giving way to newer forms of music. This transition is reflected in Mišukka's repertoire and choice of instrument. The ancient small kantele, hollowed out of a single piece of wood, was already rare at the turn of the century. Mišukka's kantele was a new type of instrument with 26 strings, constructed of several parts, but he played it using the traditional plucking technique. Like other Border Karelian kantele players, his repertoire consisted of music rooted in runosong culture, as well as newer dances and songs from the east and west. Most of the recorded material falls into the latter category.

Ivan Bogdanov Mišukka was born out of wedlock in Suursara village, Suistamo, on 1 May 1861. He began playing the kantele at the age of five or six, quickly mastering the instrument. In adulthood, he was considered one of the area's best master players. Mišukka was landless for most of his life and lived in different parts of the Suistamo parish. His first wife, Tekla Markintytär, died in 1897 at the age of 40, and his second wife, Jevdokia Filipintytär Jeminen, died in 1907 at the age of 50. Seven children were born from the first marriage, two of whom died young. The third wife, Maria Ignatintytär Gurnan (Kuurnanen), was a well-known master of lamentations. Together with Maria, Iivana Mišukka worked as a tenant farmer in the village of Suursara. Mišukka suffered from rheumatism, which prevented him from participating in physical work like Maria. This was apparently partly the reason why Iivana Mišukka went to earn extra money by playing the kantele on gig trips. He often had other traditional artists from Suistamo as his travelling companions, such as the runosingers Konstantin Kuokka and Iivana Onoila. Iivana Mišukka died in Leppäsyrjä village, Suistamo, on 18 May 1919 at the age of 58, and his kantele was donated to Teppana Jänis.

Mišukka only used 14 of the 26 strings on his kantele, playing the same tunes either a fourth higher or lower. He tuned his kantele to the major scale using fifths, except for a low seventh scale degree on the upper strings, but not below the fundamental. Since he did not use the seventh note of the scale on the upper strings at all, he could use the major scale both lower and a fourth higher with this tuning. According to Mišukka, the sound of higher, or 'finer', strings is 'more beautiful', while that of lower ones is 'greater'. Among runosingers, the size of the thirds varied, ranging from major to minor to neutral. A similar phenomenon can be observed in kantele tunings, where the third, sixth and seventh scale degrees vary in a comparable way.

During a meeting, Väisänen suggested that Mišukka play the smaller kantele belonging to Konstantin Kuokka. The idea was to bring it closer to the horn to improve the recording quality. However, the kantele was completely out of tune, and now Mišukka tuned it to the Lydian scale (track 18).

Using the old plucking technique, Mišukka placed his right middle finger on the fundamental tone, his right index finger on the second scale degree, his left middle finger on the third scale degree and his left index finger on the fourth scale degree, and his right thumb on the fifth. The thumb also played the notes above the fifth note of the scale. As Mišukka remarked to Väisänen: 'Peigaloll' tuloo enemb ruadoa' (the thumb has to do more work). However, he did not use the seventh note of the scale on the upper strings at all. Below the fundamental note, he played the seventh and sixth notes of the scale with his right middle finger of and the fifth note of the scale with his right ring finger. This fifth scale degree below the fundamental is almost always used as a drone. Sometimes, when the melody required it, Mišukka, like other players, also varied the fingering. He would also occasionally strike the same string with the side of his fingernail after plucking it.

The wax cylinder recordings of Karelian kantele players are kept in the archives of the Finnish Literature Society in Helsinki, Finland. Copies were made of them onto reel-to-reel tapes in both the 1960s and 1980s. The 1960s copies are mono and the 1980s copies are stereo. However, not all kantele recordings from these decades have survived.

The sound of the kantele is difficult to hear in wax cylinder recordings due to its low volume, and it occasionally becomes completely obscured by noise. During the copying process, the cylinder sometimes rotates unevenly, resulting in breaks or jumps in the music. Additionally, the rotation speed of the cylinder in the copies does not correspond to the performance speed of the original music, which alters the pitch. However, since Väisänen's precise notes are available in the archive, it is possible to deduce the melodies, their speed, and the tuning level of the kantele in the recordings. Of the copies of the original recordings from the 1960s and 1980s, I have selected the one that best met the requirements of this publication and adjusted the speed of the recording to align with Väisänen's notes. To enhance the listening experience, I have replayed the songs, which now partly overlap the old recordings on this release."

— Arja Kastinen

Death Is Not The End present a further volume of Arja Kastinen's eerie amalgamations of 110 year old wax cylinders with her own meticulously transcribed takes, this time focussing in on Armas Otto Väisänen's field recordings of kantele player Iivana Mišukka (b. 1861 d.1919).

"Ivana Mišukka (1861–1919) was one of the Karelian kantele players recorded by the folk music researcher Armas Otto Väisänen on wax cylinders in 1916 and 1917. In the early 20th century, the remote areas of Border Karelia were undergoing the final phase of a transformation in musical culture, with the ancient runo song tradition giving way to newer forms of music. This transition is reflected in Mišukka's repertoire and choice of instrument. The ancient small kantele, hollowed out of a single piece of wood, was already rare at the turn of the century. Mišukka's kantele was a new type of instrument with 26 strings, constructed of several parts, but he played it using the traditional plucking technique. Like other Border Karelian kantele players, his repertoire consisted of music rooted in runosong culture, as well as newer dances and songs from the east and west. Most of the recorded material falls into the latter category.

Ivan Bogdanov Mišukka was born out of wedlock in Suursara village, Suistamo, on 1 May 1861. He began playing the kantele at the age of five or six, quickly mastering the instrument. In adulthood, he was considered one of the area's best master players. Mišukka was landless for most of his life and lived in different parts of the Suistamo parish. His first wife, Tekla Markintytär, died in 1897 at the age of 40, and his second wife, Jevdokia Filipintytär Jeminen, died in 1907 at the age of 50. Seven children were born from the first marriage, two of whom died young. The third wife, Maria Ignatintytär Gurnan (Kuurnanen), was a well-known master of lamentations. Together with Maria, Iivana Mišukka worked as a tenant farmer in the village of Suursara. Mišukka suffered from rheumatism, which prevented him from participating in physical work like Maria. This was apparently partly the reason why Iivana Mišukka went to earn extra money by playing the kantele on gig trips. He often had other traditional artists from Suistamo as his travelling companions, such as the runosingers Konstantin Kuokka and Iivana Onoila. Iivana Mišukka died in Leppäsyrjä village, Suistamo, on 18 May 1919 at the age of 58, and his kantele was donated to Teppana Jänis.

Mišukka only used 14 of the 26 strings on his kantele, playing the same tunes either a fourth higher or lower. He tuned his kantele to the major scale using fifths, except for a low seventh scale degree on the upper strings, but not below the fundamental. Since he did not use the seventh note of the scale on the upper strings at all, he could use the major scale both lower and a fourth higher with this tuning. According to Mišukka, the sound of higher, or 'finer', strings is 'more beautiful', while that of lower ones is 'greater'. Among runosingers, the size of the thirds varied, ranging from major to minor to neutral. A similar phenomenon can be observed in kantele tunings, where the third, sixth and seventh scale degrees vary in a comparable way.

During a meeting, Väisänen suggested that Mišukka play the smaller kantele belonging to Konstantin Kuokka. The idea was to bring it closer to the horn to improve the recording quality. However, the kantele was completely out of tune, and now Mišukka tuned it to the Lydian scale (track 18).

Using the old plucking technique, Mišukka placed his right middle finger on the fundamental tone, his right index finger on the second scale degree, his left middle finger on the third scale degree and his left index finger on the fourth scale degree, and his right thumb on the fifth. The thumb also played the notes above the fifth note of the scale. As Mišukka remarked to Väisänen: 'Peigaloll' tuloo enemb ruadoa' (the thumb has to do more work). However, he did not use the seventh note of the scale on the upper strings at all. Below the fundamental note, he played the seventh and sixth notes of the scale with his right middle finger of and the fifth note of the scale with his right ring finger. This fifth scale degree below the fundamental is almost always used as a drone. Sometimes, when the melody required it, Mišukka, like other players, also varied the fingering. He would also occasionally strike the same string with the side of his fingernail after plucking it.

The wax cylinder recordings of Karelian kantele players are kept in the archives of the Finnish Literature Society in Helsinki, Finland. Copies were made of them onto reel-to-reel tapes in both the 1960s and 1980s. The 1960s copies are mono and the 1980s copies are stereo. However, not all kantele recordings from these decades have survived.

The sound of the kantele is difficult to hear in wax cylinder recordings due to its low volume, and it occasionally becomes completely obscured by noise. During the copying process, the cylinder sometimes rotates unevenly, resulting in breaks or jumps in the music. Additionally, the rotation speed of the cylinder in the copies does not correspond to the performance speed of the original music, which alters the pitch. However, since Väisänen's precise notes are available in the archive, it is possible to deduce the melodies, their speed, and the tuning level of the kantele in the recordings. Of the copies of the original recordings from the 1960s and 1980s, I have selected the one that best met the requirements of this publication and adjusted the speed of the recording to align with Väisänen's notes. To enhance the listening experience, I have replayed the songs, which now partly overlap the old recordings on this release."

— Arja Kastinen

The compositions of Colleen, aka multi-instrumentalist CeIücile Schott, are as richly varied as they are precise. Each of Colleen"s albums are shaped by her predetermined distinct instrumentation and parameters, including works composed entirely of music boxes, pocket synthesizers, and antiquated stringed instruments. The connective essence of Schott"s music is in her ability to create pieces within this transcendent specificity that are both expansive and imbued with profound emotions. Libres antes del final is an album that reaches for the hope and desire to be truly freed from unnecessary suffering and harmful thoughts before reaching the end of one"s life cycle. Schott composed and performed Libres on the Moog Matriarch, centering the record on a pulse-driven, bubbling energy with constant momentum. She then reamped the music in one of her favorite spaces in Barcelona, Casa Montjuic, accentuating the album"s sense of movement. The reamping process adds a literal physicality to the album, as carefully chosen and placed microphones (including the famous Neumann KU100 binaural head) capture both the venue"s PA sound itself and the venue"s acoustics. Colleen"s music translates snapshots of Schott"s life into singular pieces, often instrumentally transmuting a dense web of sensations into wondrous sonic terrain. Schott"s deft manipulation of the Moog Matriarch makes each subtle adjustment feel monumental.

The compositions of Colleen, aka multi-instrumentalist CeIücile Schott, are as richly varied as they are precise. Each of Colleen"s albums are shaped by her predetermined distinct instrumentation and parameters, including works composed entirely of music boxes, pocket synthesizers, and antiquated stringed instruments. The connective essence of Schott"s music is in her ability to create pieces within this transcendent specificity that are both expansive and imbued with profound emotions. Libres antes del final is an album that reaches for the hope and desire to be truly freed from unnecessary suffering and harmful thoughts before reaching the end of one"s life cycle. Schott composed and performed Libres on the Moog Matriarch, centering the record on a pulse-driven, bubbling energy with constant momentum. She then reamped the music in one of her favorite spaces in Barcelona, Casa Montjuic, accentuating the album"s sense of movement. The reamping process adds a literal physicality to the album, as carefully chosen and placed microphones (including the famous Neumann KU100 binaural head) capture both the venue"s PA sound itself and the venue"s acoustics. Colleen"s music translates snapshots of Schott"s life into singular pieces, often instrumentally transmuting a dense web of sensations into wondrous sonic terrain. Schott"s deft manipulation of the Moog Matriarch makes each subtle adjustment feel monumental.

Una interpretación de Soinuarenbidea II debería partir de esta premisa: todo es posible, nada es aleatorio, y en sí mismo es un imposible de aleatoriedades. El escenario planteado explora la idea de realidad aumentada desde una percepción sonora, ambiental y colectiva. La obra transita hacia adelante y hacia atrás recreando experiencias extintas de porvenir incierto, tratando de facilitar un fin pacificador. Cada pieza sonora se crea, se despliega, se repliega y se destruye, en una torsión permanente de toda la realidad que hace posible cada fragmento musical, cada identidad acústica, cada espacio sonoro. Lo onírico, la ficción, y el viaje están continuamente presentes, y es en el transitar de cada fragmento donde se produce el diálogo de la exposición musical. Los elementos de esta ficción se recrean continuamente, en un continuum donde se entrelazan y se van contorsionando a medida que crecen o decrecen con cada fragmento de síntesis concreta. Los temas explícitamente musicales son el magma que conduce a dar voluptuosidad al disco, siendo la piel un contexto o límite que en sí mismo fluctúa indefinidamente en texturas y configuraciones posibles. Y la urdimbre del silencio es la síntesis que está continuamente presente y que trata de cohesionar los fragmentos en continua colisión expresiva. Las grabaciones de campo proporcionan el material sonoro concreto, y como un fractal sonoro cada una de ellas ofrece diferentes grados de interpretación que a su vez conduce a nuevos fragmentos y nuevas creaciones. Así que se puede pensar que esta es una síntesis de una posible realidad, pero interpretable en infinidad de maneras. Un movimiento y una estaticidad implícitas que generan estructuras y dinámicas acústicas. Lo que se escucha no es real, pero en sí mismo forma parte de la realidad, creando un escenario expectante. Lo cinematográfico, plástico y teatral, danzante y dinámico cobra importancia en este juego, porque se trata de contar una historia, una experiencia recreada desde los puntos de vista del arte visual. Es a su vez hilo conductor y entretenimiento, discurso político y puro divertimento. Es desde este espacio de convivencia artística que tiene sentido la totalidad y justifica el formato sonoro planteado. La contradicción de la obra es patente en el formato, y es a su vez el planteamiento de una accidentalidad en el devenir vital. Contenedor de Ruido recoge todas estas contradicciones y las manifiesta en la obra Soinuarenbidea II. Es una historia sonora, es un cuento acústico. Es un fragmento de vitalidad en imágenes audibles. Es una invitación a la reflexión, a la crítica, al disfrute, a la meditación, a la celebración. Y sobre todo es esperanzadora apreciación de la realidad como algo maleable que confeccionamos colectivamente, que requiere de una paciente observación y la participación colectiva global, en un mundo finito pleno de diversidades y del que ignoramos prácticamente todo, al que deberíamos volver con respeto y devoción.

Soinuarenbidea II-ren interpretazio batek premisa honetatik abiatu beharko luke: dena da posible, ezer ez da ausazkoa, eta, berez, ausazkotasun ezinezko bat da. Planteatutako agertokiak errealitate areagotuaren ideia aztertzen du, soinu-, ingurumen- eta talde-pertzepzio batetik abiatuta. Lanak aurrera eta atzera egiten du, etorkizun zalantzagarriko esperientzia desagertuak birsortuz eta helburu baketsua lortzen saiatuz. Soinu-pieza bakoitza sortu, hedatu, tolestu eta suntsitu egiten da, musika-zati bakoitza, identitate akustiko bakoitza eta soinu-espazio bakoitza ahalbidetzen dituen errealitate osoaren etengabeko bihurdura batean. Onirikoa, fikzioa eta bidaia etengabe daude presente, eta pasarte bakoitzaren joan-etorrian gertatzen da musika-erakusketaren elkarrizketa. Fikzio honen elementuak etengabe birsortzen dira, continuum batean, non sintesi zati zehatz bakoitzarekin hazi edo txikitu ahala elkar lotzen eta bihurritzen diren. Esplizituki musikalak diren gaiak diskoari atsegintasuna ematera eramaten duen magma dira, azala testuingurua edo muga izanik, testura eta konfigurazio posibleetan mugarik gabe aldatzen dena. Eta isiltasunaren irazkia etengabe presente dagoen sintesia da, zatiak etengabeko adierazpen-talkan kohesionatzen saiatzen dena. Landa-grabazioek soinu-material zehatza ematen dute, eta soinu-fraktal batek bezala, horietako bakoitzak interpretazio-maila desberdinak eskaintzen ditu, eta horrek, aldi berean, zati eta sorkuntza berrietara eramaten du. Beraz, pentsa daiteke errealitate posible baten sintesia dela, baina hamaika modutan interpreta daitekeena. Egitura eta dinamika akustikoak sortzen dituzten mugimendu eta estatikotasun inplizitu bat. Entzuten dena ez da erreala, baina, berez, errealitatearen parte da, eta agertoki espektakularra sortzen du. Zinematografikoak, plastikoak eta antzerkikoak, dantzariak eta dinamikoak garrantzia hartzen dute joko honetan, ikusizko artearen ikuspegitik birsortutako istorio bat, esperientzia bat, kontatzea baita helburua. Aldi berean, hari gidaria eta entretenimendua da, diskurtso politikoa eta dibertimendu hutsa. Elkarbizitzarako espazio artistiko honetatik osotasunak zentzua du eta planteatutako soinu-formatua justifikatzen du. Obraren kontraesana nabarmena da formatuan, eta, aldi berean, bizi-bilakaeran istripu-tasa bat planteatzea da. Zarata-edukiontziak kontraesan horiek guztiak jasotzen ditu eta Soinuarenbidea II obran adierazten ditu. Soinu istorio bat da, ipuin akustiko bat. Bizitasun zati bat da, irudi entzungarrietan. Hausnarketarako, kritikarako, gozamenerako, meditaziorako eta ospakizunerako gonbidapena da. Eta, batez ere, itxaropentsua da errealitatea modu kolektiboan egiten dugun gauza xaflakor gisa hautematea, behaketa pazientea eta partaidetza kolektibo globala eskatzen dituena, dibertsitatez betetako mundu mugatu batean, ia guztia kontuan hartzen ez duguna, eta errespetuz eta debozioz itzuli beharko genukeena.

An interpretation of Soinuarenbidea II should start from this premise: everything is possible, nothing is random, and in itself is an impossible randomness. The proposed scenario explores the idea of ​​augmented reality from a sonic, environmental, and collective perception. The work moves back and forth, recreating extinct experiences of an uncertain future, seeking to facilitate a peaceful end. Each sound piece is created, unfolds, retreats, and is destroyed, in a permanent twisting of all reality that makes each musical fragment, each acoustic identity, each sonic space possible. The dreamlike, the fictional, and the journey are continually present, and it is in the transit of each fragment that the dialogue of the musical exposition takes place. The elements of this fiction are continually recreated, in a continuum where they intertwine and contort as they grow or diminish with each fragment of concrete synthesis. The explicitly musical themes are the magma that leads to the work's voluptuousness, the skin being a context or boundary that in itself fluctuates indefinitely in possible textures and configurations. And the warp of silence is the synthesis that is continually present and seeks to unite the fragments in a continuous expressive collision. The field recordings provide the concrete sound material, and like a sonic fractal, each one offers different degrees of interpretation that in turn lead to new fragments and new creations. So one can think of this as a synthesis of a possible reality, but interpretable in an infinite number of ways. An implicit movement and staticity that generate acoustic structures and dynamics. What is heard is not real, but in itself is part of reality, creating an expectant scenario. The cinematic, plastic and theatrical, dance and dynamic aspects take on importance in this game, because it is about telling a story, an experience recreated from the perspective of visual art. It is at once a common thread and entertainment, political discourse and pure entertainment. It is from this space of artistic coexistence that the whole makes sense and justifies the proposed sound format. The contradiction of the work is evident in its format, and it is, in turn, the presentation of an accidentality in the course of life. Noise Container gathers all these contradictions and manifests them in the work Soinuarenbidea II. It is a sound story, an acoustic tale. It is a fragment of vitality in audible images. It is an invitation to reflection, to critique, to enjoyment, to meditation, to celebration. And above all, it is a hopeful appreciation of reality as something malleable that we collectively craft, requiring patient observation and global collective participation, in a finite world full of diversity and of which we know practically nothing, to which we should return with respect and devotion.

Paisajes sonoros, diseño sonoro, drones y música grabada, realizada y arreglada para Contenedor de Ruido por David Aranaz. Coro: Basandere Ahotsak. Producido y mezclado por David Aranaz. Mástering: Estanis Elorza. Fotografía: David Aranaz. Texto: David Aranaz. Traducción: Saioa Aranaz Oreja. Trabajo y Diseño artístico: Cristina Martinez. Edición: Contenedor de Ruido Producciones y Sarbide Music. Distribución: Contenedor de Ruido.

Contenedor de Ruido agradece el apoyo en la realización de Soinuarenbidea II al coro Basandere Ahotsak y en especial a Eva Orbara Goicoa.

Soinuarenbidea II está dedicado al pueblo palestino.

Paisajes y objetos Sonoros, samplers y otras músicas transformadas para Soinuarenbidea II
Burlada: Paseos sonoros matinales por Merindad de Sangüesa, Calle Mayor, Capuchinas, Parque Uranga y varias iglesias y plazas. Pasajes del cotidiano: basura de papel, cristal y plástico.
Pamplona: Cementerio de San José. CEIP Sanduzelai /// Quinto Real: Fábrica de Armas, Puerto de Urkiaga y alrededores. Suite del silencio, bosques en movimiento /// Fábrica de armas de Orbaiceta: regatas, biosques, paseo sonoro hasta regata /// Belate: Puerto de Belate y alrededores. Vacas en pradera junto a las turberas /// Bardenas Reales: Suite de guitarra y Suite del silencio, estepa desértica /// Austria: Tranvías de Graz y Viena. Muchedumbre del metro de Viena.
Voces cinematográficas de: Matanza en Texas, Robocop, Espíritu Sagrado, Solo los Amantes Sobreviven, Voces de Gaza, Yojimbo, Terciopelo Azul, Los 7 Magníficos.
La pista A2 está dedicada a la memoria de David Lynch.
La pista B4 está dedicada a Eva Orbara Goicoa.
Pista A4: Contiene interpretaciones de piano de Three Piano Pieces Op.11 de Arnold Schoenberg.
Pista A5: Es una interpretación expandida con síntesis FM del Concerto Op. 24 - Etwas lebhaft - de Anton Webern.
Pista A7: Contiene la canción Besarkatu ninduzun (Letra de Josune López y música de Josu Elberdin) en interpretación de Basandere Ahotsak en la iglesia de Burutain bajo la tormenta.
Pista B2: Contiene la canción Recuerdos de la Alhambra (Fernando Tárrega) en interpretación torsionada de David Aranaz Sarasa.
Pista B14: Contiene la canción Agur María (Letra y Música de Estíbaliz Robles “Estitxu” y arreglo exclusivo de Alfonso Ortiz para Basandere Ahotsak) en interpretación de Basandere Ahotsak.

Equipamiento para Soinuarenbidea II.
Micros de condensador SE7, configuración XY y ORTF; Micros de cinta ORTIZ LUTHIER configuración XY y Blumlein; Grabadoras MARANTZ y ZOOM; Sintetizadores y samplers Elektron MONOMACHINE SPS-1, MACHINEDRUM SFX6 y MODEL:SAMPLES. Dave Smith MOPHO. Torso Electronics S-4. Sintetizador Modular 333 DIY; Guitarra clásica ALHAMBRA 6P; Esculturas Sonoras tipo Baschet, cristal y metales; Mesa Soundcraft FX16ii; Interface de Audio RME Babyface Pro FS; DAW Logic Pro; Procesamiento de modelado analógico con Acústica Audio, Waves, Softube, Brainworx, Sonible, Analog Obsesion, Tokio Dawn. Metering de Logic y RME DigiCheck . Amplificación Hafler PRO2400. Monitorización BW DM602 S3. Mezcla digital; Mastering híbrido.

Teppana Jänis was born in the village of Uuksujärvi in Suistamo on 21 June 1850. After becoming blind in the late 19th century, he went house to house, supporting himself by playing the kantele, a traditional Finnish and Karelian plucked string instrument belonging to the southeast Baltic box zither family. He performed at dances and in schools, and also participated in the Suistamo kantele and runosong competitions in 1911.

In the summers of 1916 and 1917, the young folk music researcher Armas Otto Väisänen (1890-1969) made collecting trips to Border Karelia. His aim was to collect kantele tunes, laments and shepherd melodies, which were confusingly few in the archives. The 1916 trip was financed by the Finnish Literature Society, who provided a phonograph for recording purposes. In 1917, the trip was financed by the Kalevala Society and the recording was carried out using a parlograph. During these two summers, Väisänen recorded kantele players in the parishes of Suojärvi, Korpiselkä, Suistamo, Tuupovaara, Kitee and Impilahti. Väisänen met Teppana Jänis in both summers and transcribed 22 kantele melodies from him. He recorded 14 of these on wax cylinders.

This LP, titled simply 'Teppana Jänis' fuses and intertwines the original raw cylinder recordings with replayed pieces by Kantele player and researcher Arja Kastinen together with the now late Finnish folk musician Taito Hoffrén, taking into account the additional information and notes found in Väisänen's sheet music manuscripts. Warm thanks to the Finnish Literature Society for permission to use the archive recordings, to Risto Blomster for his invaluable assistance, and to the Karelian Cultural Foundation.

Born in the vibrant alternative scene of 1980s Sao Paulo, Mercenárias is an iconic band in the history of Brazilian punk and post-punk. Formed by Sandra Coutinho (bass and vocals), Rosália Munhoz (vocals), Ana Machado (guitar), and Edgard Scandurra (drums), the group stood out for their rebellious attitude, incisive lyrics, and raw sound that blended punk, post-punk, and experimental elements. Mercenárias is an iconic band in the history of Brazilian punk and post-punk. They gained global recognition after being included in several compilations outside Brazil. Their debut album, "Cadê as Armas?" (1986), is considered one of the most important records in Brazilian music history. Three years earlier, they recorded their first demo tape at the studio of the funk/pop band Placa Luminosa. The recording turned out great, it's the best you can wait from a Brazilian punk record: raw, aggressive, yet catchy, well-played and produced. Recommended for fans of The Slits, DNA, Malaria!, Kleenex, and Minutemen, this early recording by Mercenárias is more punk than their albums, but still super catchy. It has been remastered from the original tape and includes an insert with previously unseen photos and a short text by Edgard Scandurra.

Mercenárias is an iconic band in the history of Brazilian punk and post-punk. They gained global recognition after being included in several compilations outside Brazil. Born in the vibrant alternative scene of 1980s Sao Paulo, Mercenárias is an iconic band in the history of Brazilian punk and post-punk. Formed in 1982 by Sandra Coutinho (bass and vocals), Rosália Munhoz (vocals), Ana Machado (guitar), and Edgard Scandurra (drums), the group stood out for their rebellious attitude, incisive lyrics, and raw sound that blended punk, post-punk, no wave and experimental elements. Their debut album, "Cadê as Armas?" (1986), is considered one of the most important records in Brazilian music history. Recommended for fans of The Slits, DNA, Malaria!, Kleenex, and Minutemen, the group stood out for their rebellious attitude, incisive lyrics, and raw sound that blended punk, post-punk, no wave and experimental elements. This is a compilation of rare tracks from 1983 to 1987. On the A side, there are 10 amazing songs that didn't make it onto their two albums. On the B side, there is a great live recording at the legendary Sesc Pompéia during their early days, as well as a "lost" studio session featuring some of their classic songs recorded for the cult film Vera. It has been remastered from the original tapes and includes an insert with previously unseen photos and a short text by Edgard Scandurra. .

Repress!

Funkiwala Records presents the third in the series of "Lokkhi Terra meets"albums, with the London fusionistas creating another unique sound-clash, this time with ex-Fela Kuti keyboardist and legendary UK Afro-beat ambassador Dele Sosimi, and members of his critically acclaimed Afro-beat Orchestra.

This particular collaboration has been bubbling away for a few years now, teasing audience expectations with a handful of sold out shows each year in between both bands busy schedules.
Featuring the two pianos of Kishon Khan and Dele Sosimi – Cuban percussionists/vocalists Geraldo De Armas (Yoruba Andabo), Oreste Noda (Ariwo), Javier Camilo (Ibrahim Ferrer) - a horn section led by Justin Thurgur (Bellowhead) featuring Yelfris Valdes (Sierra Maestra) and Graeme Flowers (Kyle Eastwood) to name a few – this is an All-star cast.

Kishon Khan's Lokkhi Terra have over a number of years now been quietly establishing themselves as one of London's more unusual heavyweight outfits, described as "Stunning Headliners… A majestic multi-cultural blend of sounds… effortlessly builds bridges between rolling Indian raga rhythms, Afro-Cuban grooves, Acid Jazz/funk and free flowing improvisation" (Timeout London). Included amongst the band members are London's top Cuban musicians, adding their infectious rich musical history to the city's melting pot.
When the band wanted to explore Cuban links with another of their favourite traditions, Afrobeat, who better to bring in then one of the Afrobeat originators – maestro Dele Sosimi – "Sosimi creates some of the most bewitching grooves in modern African music" E Jazz News.
Bringing together two Yoruba speaking musics - with different accents, from different sides of the Atlantic - Havana meets Lagos in London – A Cuban-Afrobeat-Experience. CUBAFROBEAT.

All About Jazz 4star review

A younger version of London's Grand Union Orchestra, founded by world-jazz pioneer Tony Haynes in 1982, Lokkhi Terra was put together by keyboard player Kishon Khan in 2005. Both ensembles have made a specialism of jazz / South Asian fusion, with Lokkhi Terra also giving as much attention to music from Cuba, where Bangladeshi-born, London-based Khan lived for a while in the early 2000s.

Cubafrobeat, as the title foretells, is a blend of Cuban dance music and Nigerian / Yoruban Afrobeat—a fusion rendered seamless by the synergies existing between Afro-Cuban and Yoruban music, language and mythology. The album is Lokkhi Terra's third and partners the band with the keyboard player and vocalist Dele Sosimi .

A young-going-on-child-prodigy member of Fela Kuti's Egypt 80, Sosimi went on to become musical director of Femi Kuti's Positive Force, before relocating to London and setting up Dele Sosimi's Afrobeat Orchestra, the finest Afrobeat band outside Nigeria, bar none, now with a string of consistently engaging albums under its belt. Cubafrobeat features Sosimi as lead vocalist on all four tracks, and on Fender Rhodes on two of them. His singing plays a prominent role in the Afrobeat Orchestra, but, such is the whirlwind impact of the band in full instrumental flight, that Sosimi is often thought of first and foremost for his keyboard and arranging talents. That may change by the time 2018 is over. Cubafrobeat is the third album in as many months to feature Sosimi as guest vocalist, spotlighting the gravitas, air of mystery, intimacy and ferocity his voice can bring to an occasion.

The first of these albums was the genre-bending spiritual-jazz band Emanative's Earth (Jazzman). One of the stand-out tracks, "Ìyáàmi," features Sosimi making obeisance to the titular Mother Goddesses of the Yoruba spirit worlds. His raw and intense invocations carry the track for nine mesmerising minutes. Otherwordly is not the half of it. Next up was dub / reggae / jazz band Soothsayers' Tradition (Wah Wah 45s), which featured Sosimi as lead vocalist on the compelling "Sleepwalking (Black Man's Cry)." Earth and Tradition are both outstanding albums and have previously been reviewed here.

Cubafrobeat is a total stonking blinder, too. It is an effectively nuanced affair, opening with the fiery "Afro Sambroso" and closing with the relatively reflective "Rumbafro." Sosimi's vocals light up the music, as do the several solos from trumpeters Graeme Flowers and Yelfris Valdes Espinosa and trombonist Justin Thurgur (a member of both Lokkhi Terra and the Afrobeat Orchestra). Sosimi and Kishon Khan's intertwining Fender Rhodes solos on "Cubafro" are also a delight, as is the drum and percussion section throughout.

The sound of summer, for sure, Cubafrobeat has enough depth and variety to make it something for all seasons.

Songlines 4star review

Lokkhi Terra are one of London's most authentic groups. They are a Latin-flavoured collective whose keyboard player and bandleader Kishon Khan segues from percussive montunos to complex Bengali rhythms and back, with jazz chops sparking funky and outward-looking fusions. Their collaboration with Dele Sosimi, Britain's foremost Afrobeat ambassador, has been bubbling for a while; here four tracks at ten minutes see musical conversations that never lose their sense of flow. An extensive line-up of stellar players, including trumpeter Yelfris Valdés, conguero Oreste Noda and trombonist Justin Thurgur, highlights the genre-crossing potential of world traditions. Opener 'Afro Sambroso' showcases batá drums from Gerardo de Armas Sarria before the track links Cuban grooves with Afrobeat. 'Timbafro' crackles and sways via Khan's organ, Sosimi's vocals and Oscar Martinez's timbales. 'Cubafro' features dazzling interplay between Khan, Sosimi and Javier Camillo's Spanish-language vocals. 'Rumbafro' is all rumba choruses, Yoruba vocals and Afrobeat horns. Rooted in their sources, but with musical threads intertwining, separating and reconfiguring – with grooves at a premium – this is a fusion lover's dream

Funkiwala Records presents the third in the series of "Lokkhi Terra meets"albums, with the London fusionistas creating another unique sound-clash, this time with ex-Fela Kuti keyboardist and legendary UK Afro-beat ambassador Dele Sosimi, and members of his critically acclaimed Afro-beat Orchestra.

This particular collaboration has been bubbling away for a few years now, teasing audience expectations with a handful of sold out shows each year in between both bands busy schedules.
Featuring the two pianos of Kishon Khan and Dele Sosimi – Cuban percussionists/vocalists Geraldo De Armas (Yoruba Andabo), Oreste Noda (Ariwo), Javier Camilo (Ibrahim Ferrer) - a horn section led by Justin Thurgur (Bellowhead) featuring Yelfris Valdes (Sierra Maestra) and Graeme Flowers (Kyle Eastwood) to name a few – this is an All-star cast.

Kishon Khan's Lokkhi Terra have over a number of years now been quietly establishing themselves as one of London's more unusual heavyweight outfits, described as "Stunning Headliners… A majestic multi-cultural blend of sounds… effortlessly builds bridges between rolling Indian raga rhythms, Afro-Cuban grooves, Acid Jazz/funk and free flowing improvisation" (Timeout London). Included amongst the band members are London's top Cuban musicians, adding their infectious rich musical history to the city's melting pot.
When the band wanted to explore Cuban links with another of their favourite traditions, Afrobeat, who better to bring in then one of the Afrobeat originators – maestro Dele Sosimi – "Sosimi creates some of the most bewitching grooves in modern African music" E Jazz News.
Bringing together two Yoruba speaking musics - with different accents, from different sides of the Atlantic - Havana meets Lagos in London – A Cuban-Afrobeat-Experience. CUBAFROBEAT.